Appearing in Greek thought at least as early as the Delphic Maxim nothing to excess and emphasized in later Aristotelian philosophy, the golden mean or golden middle way is the desirable middle between two extremes, one of excess and the other of deficiency.
For example, in the Aristotelian view, courage is a virtue, but if taken to excess would manifest as recklessness, and, in deficiency, cowardice.
To the Greek mentality, it was an attribute of beauty. Ancient Greeks believed that there is a close association in mathematics between beauty and truth. The Greeks believed there to be three "ingredients" to beauty: symmetry, proportion, and harmony. Beauty was an object of love and something that was to be imitated and reproduced in their lives, architecture, education (paideia), and politics. They judged life by this mentality.
For example, in the Aristotelian view, courage is a virtue, but if taken to excess would manifest as recklessness, and, in deficiency, cowardice.
To the Greek mentality, it was an attribute of beauty. Ancient Greeks believed that there is a close association in mathematics between beauty and truth. The Greeks believed there to be three "ingredients" to beauty: symmetry, proportion, and harmony. Beauty was an object of love and something that was to be imitated and reproduced in their lives, architecture, education (paideia), and politics. They judged life by this mentality.
History
Western philosophy
Crete
The earliest representation of this idea in culture is probably in the mythological Cretan tale of Daedalus and Icarus.
Daedalus, a famous artist of his time, built feathered wings for
himself and his son so that they might escape the clutches of King Minos. Daedalus warns his beloved son whom he loved so much to "fly the middle course",
between the sea spray and the sun's heat. Icarus did not heed his
father; he flew up and up until the sun melted the wax off his wings.
For not heeding the middle course, he fell into the sea and drowned.
Delphi
Another early elaboration is the Doric saying carved on the front of the temple at Delphi: "Nothing in Excess" ("Meden Agan").
Cleobulus
To Cleobulus is attributed the maxim: Mέτρον ἄριστον "Moderation is best"
Socrates
Socrates teaches that a man must know "how to choose the mean and avoid the extremes on either side, as far as possible."
In education, Socrates asks us to consider the effect of either
an exclusive devotion to gymnastics or an exclusive devotion to music.
It either "produced a temper of hardness and ferocity, (or) the other of
softness and effeminacy." Having both qualities, he believed, produces harmony; i.e., beauty and goodness. He additionally stresses the importance of mathematics in education for the understanding of beauty and truth.
Plato
Proportion's relation to beauty and goodness is stressed throughout Plato's dialogues, particularly in the Republic and Philebus. He writes:
SOCRATES: That any kind of mixture that does not in some way or other possess measure of the nature of proportion will necessarily corrupt its ingredients and most of all itself. For there would be no blending in such a case at all but really an unconnected medley, the ruin of whatever happens to be contained in it.
PROTARCHUS: Very true.
SOCRATES: But now we notice that the force of the good has taken up refuge in an alliance with the nature of the beautiful. For measure and proportion manifest themselves in all areas of beauty and virtue.
PROTARCHUS: Undeniably.
SOCRATES: But we said that truth is also inclined along with them in our mixture?
PROTARCHUS: Indeed.
SOCRATES: Well, then, if we cannot capture the good in one form, we will have to take hold of it in a conjunction of three: beauty, proportion and truth. Let us affirm that these should by right be treated as a unity and be held responsible for what is in the mixture, for goodness is what makes the mixture good in itself.
(Phlb. 64d–65a)
In the Laws,
Plato applies this principle to electing a government in the ideal
state: "Conducted in this way, the election will strike a mean between
monarchy and democracy …"
Aristotle
In the Eudemian Ethics, Aristotle
writes on the virtues. Aristotle’s theory on virtue ethics is one that
does not see a person’s actions as a reflection of their ethics but
rather looks into the character of a person as the reason behind their
ethics. His constant phrase is, "… is the Middle state between …". His
psychology of the soul and its virtues is based on the golden mean
between the extremes. In the Politics, Aristotle criticizes the
Spartan Polity by critiquing the disproportionate elements of the
constitution; e.g., they trained the men and not the women, and they
trained for war but not peace. This disharmony produced difficulties
which he elaborates on in his work.
Eastern philosophy
Gautama Buddha (fl. 6th century BC) taught of the Middle Way, a path between the extremes of religious asceticism and worldly self-indulgence.
Confucius in The Analects, written through the Warring States period of Ancient China (c. 479 BC – 221 BC), taught excess is similar to deficiency. A way of living in the mean is the way of Zhongyong.
Tiruvalluvar (2nd century BC and the 8th century AD; date disputed) in his Tirukkural of the Sangam period of Tamizhagam writes of the middle state
which is to preserve equity. He emphasises this principle and suggests
that the two ways of preserving equity is to be impartial and avoid
excess. Parimelazhagar was the historical commentator of the Tirukkural.
Judaism
Rambam in Mishneh Torah attributes this method to the first scholars (Chazal), and to Abraham. Indeed, a similar concept exists even in the Rabbinic literature, Tosefta and the Yerushalmi. Yitzhak Arama finds references even in the Bible.
One such instance is Eccl. 7:16-17, where the preacher admonishes his audience to "be not righteous over much" and to "be not over much wicked." Adam Clarke takes the phrase "righteous over much" to mean indulging in too much "austerity and hard study,"
and concludes that “there is no need of all this watching, fasting,
praying, self-denial, etc., you carry things to extremes. Why should you
wish to be reputed singular and precise?”
Thus, the ideal of the golden mean may have existed as long as six
hundred years before Aristotle. However, some scholars, such as Albert
Barnes, hold a slightly different interpretation of Ecclesiastes 7:16-17.
Ahead of the times Rambam, 1133-1204 AD (probably due to Plato's and Aristotle’s engagement with Ethics),
determined that a person has to take care of his soul as well as his
body, and just as a person who is sick in his body turns to the doctor, a
person who has mental illness needs to go to the doctor of the soul,
which is, according to him, the philosopher or the sage. Rambam opposed the deterministic approach, arguing that a person has free will and the ability to change its properties.
Christianity
Saint Thomas Aquinas, OP, the medieval Catholic philosopher and theologian, in his Summa Theologiae, Prima Secundæ Partis, Question 64,
argued that Christian morality is consistent with the mean: "evil
consists in discordance from their rule or measure. Now this may happen
either by their exceeding the measure or by their falling short of it[.]
... Therefore it is evident that moral virtue observes the mean."
Islam
Islam
promotes the golden mean in many instances. The Quran states an example
in finance, in that a person should not spend all he makes as not to be
caught needing, and not to be stingy as to not live a comfortable life.
Muhammad also had a saying "خير الأمور أوسطها" meaning the best choice
is the middle ground/golden mean one. In Quran (Chapter 'The Cow', verse
number 143) it is said that, "We have made you a balanced, moderate
nation".
Quran quotes the example of two groups of people, calling one of
them extremely greedy (Chasing the wealth of the world) in Chapter 'The
Cow' verse 96 and to the others as inventors of monasticism
(over-zealousness in religion) in Chapter Al-Hadeed verse number 27.
Islam councils its followers to abstain from both these paths of
extremities and adopt moderation in chasing the world and practicing
religion alike.
Not the least the Quran emphasises that the Muslim community (
Umma) is a ’middle nation’ / a 'just community' / an Umma justly
balanced / a moderate nation / a midmost nation (ummatan wasaTan) in
verse 2-143: a middle between extremism and sloppiness.
Hinduism
Many Hindu texts emphasize middle path. For example in verse 6:16 of Gita warrior Arjuna is told by Sri Krishna that "Yoga is not for one who eats too much, or eats too little, sleeps too much or does not sleep enough.
Modernity
Jacques Maritain, throughout his Introduction to Philosophy (1930),
uses the idea of the golden mean to place Aristotelian-Thomist
philosophy between the deficiencies and extremes of other philosophers
and systems.
Quotations
- "In many things the middle have the best / Be mine a middle station."
— Phocylides - "When Coleridge
tried to define beauty, he returned always to one deep thought; beauty,
he said, is unity in variety! Science is nothing else than the search
to discover unity in the wild variety of nature,—or, more exactly, in
the variety of our experience. Poetry, painting, the arts are the same
search, in Coleridge’s phrase, for unity in variety."
— Jacob Bronowski - "…but for harmony beautiful to contemplate, science would not be worth following."
— Henri Poincaré. - "If a man finds that his nature tends or is disposed to one of these
extremes..., he should turn back and improve, so as to walk in the way
of good people, which is the right way. The right way is the mean in
each group of dispositions common to humanity; namely, that disposition
which is equally distant from the two extremes in its class, not being
nearer to the one than to the other."
— Maimonides - "What is wanted is a balance between extravagance and miserliness
through moderation, with the goal of distance between both extremes."
— al-Ghazali
