and I have supposed it to be 体, with most of the paraphrasts. Nearly all seem to be agreed that 中庸here is the same as 中和, in the last chapter. On the change of terms, Choo He quotes from the scholar Yew (游), to the effect that 中和 is said with the nature and feelings in view, and 中庸, with reference to virtue and conduct.
2. 君子而时中, is explained by Choo:—'Because he has the virtue of a superior man, and moreover is able always to manage the chung .' But I rather think that the keun-tsze here is specially to be referred to the same as described in i. 2, and 中=正中. Wang Suh, the famous scholar of the Wei (魏) dynasty, in the 1st part of the 3d cent., quotes 小人之中庸, with 反 before 中,of which Choo He approves. If 反 be not introduced into the text, it must certainly be understood. 忌惮 is the opposite of 戒慎, 恐惧, in i. 2.—This, and the ten chapters which follow, all quote the words of Confucius with reference to the 中庸, to explain the meaning of the first ch.; and 'though there is no connection of composition between them', says Choo He, 'they are all related by their meaning'.