The Master said:
“Loving learning brings one near to wisdom;
exerting oneself in practice brings one near to benevolence;
knowing shame brings one near to courage.”
“Understanding these three, one knows how to cultivate oneself;
knowing how to cultivate oneself, one knows how to govern others;
knowing how to govern others, one knows how to govern the state and the empire.
There are nine constant principles for governing the empire and the state:
self-cultivation, honoring the worthy, cherishing kin, respecting high ministers,
empathizing with officials, caring for the common people, attracting artisans,
pacifying distant peoples, and securing the feudal lords.
When the ruler cultivates himself, the Way is established;
when he honors the worthy, he is not deluded;
when he cherishes kin, uncles and brothers harbor no resentment;
when he respects high ministers, governance is not confused;
when he empathizes with officials, scholars respond with deep loyalty;
when he treats the people as his children, the masses are inspired to virtue;
when he attracts artisans, state resources are abundant;
when he pacifies distant peoples, all under heaven come to him;
when he secures the feudal lords, the world stands in awe.
How are these nine principles put into practice?
- Purify the mind, wear solemn attire, and act only in accordance with ritual: this is how to cultivate oneself.
- Reject slander, avoid sensual indulgence, disdain wealth, and value virtue: this encourages the worthy.
- Honor their positions, increase their stipends, and share their likes and dislikes: this cherishes kin.
- Entrust ministers with full authority and responsibility: this respects high ministers.
- Treat scholars with trustworthiness and generous stipends: this motivates officials.
- Employ the people at proper times and levy light taxes: this inspires the common folk.
- Inspect daily, examine monthly, and reward according to merit: this motivates artisans.
- Welcome guests warmly, praise the capable, and show compassion to the incapable: this pacifies distant peoples.
- Restore extinct lineages, revive fallen states, quell chaos, support those in peril, receive envoys regularly, give generously and take little in return: this secures the feudal lords.
Though there are nine constant principles for governing the empire and the state,
the way to carry them all out is one.”
子曰：「好學近乎知，力行近乎仁，知恥近乎勇。
知斯三者，則知所以修身；
知所以修身，則知所以治人；
知所以治人，則知所以治天下國家矣。
凡為天下國家有九經，曰：
修身也，尊賢也，親親也，敬大臣也，體群臣也，子庶民也，來百工也，柔遠人也，懷諸侯也。
修身則道立，尊賢則不惑，親親則諸父昆弟不怨，
敬大臣則不眩，體群臣則士之報禮重，
子庶民則百姓勸，來百工則財用足，
柔遠人則四方歸之，懷諸侯則天下畏之。
齊明盛服，非禮不動，所以修身也；
去讒遠色，賤貨而貴德，所以勸賢也；
尊其位，重其祿，同其好惡，所以勸親親也；
官盛任使，所以勸大臣也；
忠信重祿，所以勸士也；
時使薄斂，所以勸百姓也；
日省月試，既廩稱事，所以勸百工也；
送往迎來，嘉善而矜不能，所以柔遠人也；
繼絕世，舉廢國，治亂持危，朝聘以時，厚往而薄來，所以懷諸侯也。
凡為天下國家有九經，所以行之者一也。」
Note
This chapter serves as the practical blueprint of Confucian political philosophy in the Doctrine of the Mean, systematically presenting the “Nine Constant Principles” of governance and revealing their underlying unity.
First, the triad “loving learning, exerting in practice, knowing shame” corresponds to the Three Universal Virtues – wisdom, benevolence, and courage (as introduced in the previous chapter). These are not abstract ideals but actionable paths of self-cultivation: study to clarify principle, act to embody virtue, and use shame as self-motivation. Thus, self-cultivation becomes a daily discipline, not mere speculation.
Second, the Nine Principles form a concentric structure expanding outward from the self:
- Core: self-cultivation (individual virtue);
- Familial: cherishing kin (blood-based ethics);
- Political: honoring the worthy, respecting ministers, empathizing with officials (talent and bureaucracy);
- Social: caring for the people, attracting artisans (livelihood and economy);
- International: pacifying distant peoples, securing feudal lords (diplomacy and world order).
This mirrors the Confucian logic of “cultivate self > regulate family > govern state > bring peace to the world,” emphasizing that political legitimacy stems from moral character, and effective governance depends on institutionalized ethical practice.
Notably, each principle is paired with concrete policy measures – e.g., “employ at proper times and levy light taxes,” “inspect daily and reward by merit,” “give generously and take little.” This shows Confucianism is not moral idealism but deeply attentive to institutional design and incentive structures. For instance, “empathizing with officials inspires loyal service” illustrates how ruler’s care generates reciprocal commitment – a virtuous cycle of governance.
Finally, “the way to carry them all out is one” reveals the chapter’s central thesis. Commentators like Zhu Xi interpret this “one” as sincerity: only through utmost sincerity can the Nine Principles avoid becoming empty formalities or hypocritical gestures. Whether managing family, state, or the world, genuine intention alone can resonate with hearts and harmonize all under heaven.
Thus, this chapter is far more than a checklist for rulers – it is a concentrated expression of the Confucian vision of integrated governance: morality, institution, and cosmic order unified through sincere practice.
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