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孔子首倡“中庸”见之于《论语·雍也》:“中庸之为德矣,甚至矣乎!民鲜久矣。”一般从字面上解释为:“中庸之德,可算是至极的了!但一般民众,少有此德也久了。” 所谓“中庸”,即为“不偏之为中,不倚之为庸。”“不偏”就是办事公正、正义;“不倚”就是不畏权势,坚持原则。从积极的角度看,“中庸”就是要求人们在处理问题时,要公正、坚持原则、实事求是。上升到哲学高度看,“中庸”反映了事物矛盾的对立统一规律,即任何事物是矛盾的对立统一体,矛盾双方又统一又斗争、互相依存又互相排斥。本文仅从“无可无不可”、“执其两端、用其中”两个方面阐述“中庸”的内容及其法律主张。
Confucius first advocated “Golden Mean” to see the “Analects of Confucius Yong also”: “The golden mean is virtuous, even carry on! People often carry on.” Generally interpreted literally: “The virtue of the golden mean, can be extremely extreme! But The general public, there are few such virtues also for a long time. ”The so-called“ Golden Mean ”, that is,“ no bias in the middle, do not rely on the mediocre. ”“ No bias ”is doing justice and justice;“ not reliance ”is not afraid of power, Adhere to the principle. From a positive perspective, the “Golden Mean” requires that people should be fair, uphold the principle and seek truth from facts when dealing with problems. From a philosophical point of view, “Golden Mean” reflects the law of unity of opposites of contradictions of things, that is, anything is a contradictory and contradictory unity, and both sides of the contradictions are united and struggled, interdependent and mutually exclusive. This article only expounds the content of the Doctrine of the Mean and its legal opinions from two aspects: “There is nothing wrong with it”, “Executing its ends and using it”.