On Confucius' Chung-Shu Doctrine

The purpose of this thesis is to prove Confusius's Chung-shu(“??”)doctrine."Chung"(“?”)means to have whatever one's heart desires;"Shu"(“?”)means to devolve one's own thought to others.The meaning of"Chung-shu"is consider others in one's own place sincerely,it's not only a method of practice,but also a method of being"Benevolence"(“?”).Confucius'"Benevolence"is a pursuit of consummating oneself and the others at the same time and Chung-shu corresponds with"Benevolence",it's a practice presentation of"Benevolence".The first chapter explains the meaning of"Chung-shu",first we sort out the meaning of"Chung"and"Shu"respectively in The Analects of Confucius,"Chung"means to have whatever one's heart desires;"Shu"means to devolve one's own thought to others.The meaning of"Chung-shu"is consider others in one's own place sincerely.Use the expression of The Analects,Chung-shu means“wishing to be established himself,seeks also to establish others;wishing to be enlarged himself,he seeks also to enlarge others”(??????,??????),this also happened to be the expression of"Benevolence".So the the second chapter points out that Confucius'“Tao”is"Benevolence",and then discusses the relation of“Chung-shu”and"Benevolence":“Chung-shu”means“to achieve Benevolence",but it is not only the specific method of Benevolence,but also an embodiment of"Benevolence".In the end of this chapter,we analysis the words from The Doctrine of the Mean:“Chung-shu is not far from Tao”(“??????”):It means that“Chung-shu”is on the way of achieving the metaphysical“Tao”of The Doctrine of the Mean,therefore it doesn't conflict with the“Tao”("Benevolence").The third chapter discusses the concrete practice of“Chung-shu”,including the premise of its practice:the same psychological presupposition of human nature and the practice of self-reflection;the closest practical method of Chung-shu:filial piety.The fourth chapter discusses the possible opportunities and challenges when comes to practice“Chung-shu”in ourmodern world.The first part is about that“wishing to be established himself,seeks also to establish others;wishing to be enlarged himself,he seeks also to enlarge others"may cause a problem of blurring the line between“oneself”and“the others”,we can fix this simply by seeking common interest among people and understanding others.The second part is a simple discussion of whether we can put“Chung-shu”into common use by forming it as a Christian Golden rule.