Traditionally, authorship of the treatise (which was actually a chapter from Liji, one of the Five Classics of antiquity) was attributed to Zisi (Kong Ji / Tzu Ssu / Zi Si / 子思), a grandson of Confucius and disciple of Zeng Shen; however, this was first questioned by Qing dynasty scholar Cui Shu (1740—1816).

[5] In James Legge's translation of the text, the goal of the mean is to maintain balance and harmony from directing the mind to a state of constant equilibrium.

This guideline was exposited in the 23rd chapter:[10] "It is only he who is possessed of the most complete sincerity that can exist under heaven, who can give its full development to his nature.

Able to give their full development to the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven and Earth.

"[9] In China prior to the twentieth century the Doctrine of the Mean was integrated into the education system statewide.

The imperial state wanted to reinforce the three bonds of society; between the parent and child, husband and wife, and ruler and subject.

[citation needed] Recently in China, the New Confucians revisited the Classics, because of its strong foundation in the educational system.

This is further reinforced by the support from ancient sages and worthies who prefer education systems more closely linked to traditional Confucian thought.

In his comment, Mao said that the Doctrine of the Mean also goes against dialectics as it stops qualitative change by emphasizing balance and harmony, maintaining contradictions past the point where they can be abolished.

European translations of the Zhongyong", which was published in De l'un au multiple: Traductions du chinois vers les langues européenes.

In his essay Plaks argues that since the text of the Doctrine of the Mean is "too easy", this factor is, as paraphrased by Joshua A. Fogel, an author of a book review for the De l'un au multiple book The Journal of Asian Studies, a "major impediment" to translation.

[15] The Tsinghua bamboo slips feature the text "Bao xun" (保訓) which shares the topos of centrality with the Zhongyong.