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The epoch-temporal development of Xunzi’s humanitarian theory——About the emotional nature of “The Rich Country” and “Greetings and Incests”—Intellectual statement
Author: Liang Bian
Source: “Philosophy Research” 2016 Issue 11
Time: Confucius was in the 2568th year of Dingyou March 21st Jiaxu
Jesus April 17, 2017
Content summary:Xunzi’s life can be divided into three stages: Ju Zhao, You Qi, and Retirement to Lanling. His humanitarian thinking has also experienced a process of development and change. “The Rich Country” and “Greetings and Incest” can be regarded as works by Xunzi Ju Zhao, reflecting his later humanitarian thinking. Its characteristic is that it proposes emotional-intellectual theory, calling emotional desire and material and knowledge ability both sexes. On the one hand, it is believed that conflicts and confusion can be caused by emotional or emotional desires, so the sacred view is indecent. On the other hand, it is believed that human intelligence can make decisions and make gifts, “the distinction between those who know are”, which is actually regarded as the source of goodness. This made a theoretical preparation for the later sexual statements in “Realizing Names” and “Sexual Abuse”. Later, Xunzi used two redefinitions of nature to limit the importance of sexuality to emotion, and at the same time proposed the concept of disgust, to understand the comprehensive ability to know and what he knows, and to a certain extent, he would eliminate the contradiction in later thinking.
Keywords: “The Rich Country”/ “Greetings and Insults”/Emotionality/Intellect
Humanitarianism is the main content of Xunzi’s thoughts and the focus of discussion in the academic world. There are two directions in this problem: one is to simply interpret Xunzi’s humanistic theory as a natural evil, and two is able to recognize the relationship between the natural evil and Xunzi’s thoughts. This situation does not appear occasionally. On the one hand, the book “Xunzi” (the title of this book is only mentioned) contains a “Natural Evil” in the book, which clearly mentions the Natural Evil; on the other hand, except for “Natural Evil”, the other chapters of “Xunzi” do not have the meaning of Natural Evil, and only the “Great and Incest” mentions “Man is born to be a gentleman.” In terms of humanity, “Sexual Abuse” also has differences from other articles, and there is a difference between “reverse” and “smooth”. In this way, the author believes that it is certainly a distorted aspect to Xunzi’s humanistic theory, but it is also impossible to completely deny the relationship between “Natural Evil” and Xunzi. Therefore, discussing Xunzi’s humanitarian conditions is certainly not limited to the “Natural Abuse”, and should also consider the content of other related articles, but it is not as good as the existence of “Natural Abuse”. A fair approach should be systematically evaluated in “Xunzi” and the humanitarian issues, so as to fully grasp Xunzi’s humanitarian theory in a grand manner.
It is necessary to explain that there are certain differences in the various chapters of Xunzi’s perceptions about humanity, which can be related to Xunzi’s life and the book of Xunzi. According to “Historical Records: The Episode of Meng and Xunqing”, Xunzi’s important activities were in Zhao before his fifty years old, and the Sanyan belonging to Zhao was the origin of the Legalists. There is a tradition that loves the Legalists’ thinking. The representative figure of the Legalists in the warring country came to the people of Zhao. Xunzi spent a long time here and could not be affected by the Legalist thinking. Xunzi “begins to travel to Qi at the age of fifty years old.” At the end of the reign of King Qimin, he came to Qi’s country in the academic civilization at that time, and “three is to sacrifice wine” at Jixia Education Palace. At that time, the important style of Jixia was Huang Lao Taoist thinking. Some works in the book “Xunzi” that were clearly influenced by Huang Lao’s thinking were completed in this period. In his late years, he retired to Lanling. Although Lanling was born in Chu at that time, it was the fief of Lu in history. Therefore, Xunzi was influenced by Lu civilization and Chu civilization in his late years. Therefore, Xunzi is the same as most thinkers in history. His thinking has also undergone a process of structure, development and perfection, and it is normal for his views to be disagreeable. In addition, the book “Xunzi” has different differences from “Speech” and “Mencius”. “Speech” and “Mencius” are the recordings of Confucius and Mencius’s medium of birth. “The Book of Songs” was compiled by Confucius after his past lives, and “Mencius” was compiled by Mencius in his late years. “Xunzi” is important for discussion. Each article is a essay with clear themes and relatively complete content. These words are obviously not completed in one period, but are written in a period of divergence. Some of them began and even passed on as single articles. After Xunzi’s past life, he collected and compiled them into books. Therefore, discussing Xunzi’s thinking should have a historical perspective, reminding his thinking from dynamic development and mastering the basic initiative and characteristics of Xunzi’s humanitarian theory. To do this, we must take the exam to write the year and month of the relevant chapters of “Xunzi”.
About the writing dates of each article in “Xun Short-term Nursing“”, some scholars have already made the examination certificate. (See Jin Guzhi; Lixi; Liao Mingchun, pages 55-62) The authors divide the chapters of the humanitarian problem into four groups according to year and month. Among them, “The Rich Country” and “Greetings and Incest” are a group, which should be completed before “I came to study at Qi at the age of 50”. Its characteristic is that it puts forward emotional-intellectual theory, which reflects the humanitarian theory proposal in Xunzi in the later period. “Gift Commentary”, “Real Name” and “Natural Evil” are one group, “King System” and “Non-Fairy” are another group. Both groups of texts should be completed after the 50s, but their content is different. “Gift Commentary” and other articles propose sexual and sexual statements, and “King System” and “Non-Fairy” propose emotional-state/discrimination, both belong to Xunzi’s thoughts in the middle period. “Self-cultivation”, “Unblocking” and “Bao” are another group. The text of this group can not be completed in a unified period, but the time span is longer, but they all discuss the problem of cultivating the mind or treating the mind, and form the main content of Xunzi’s humanitarian theory. Due to space limitations, this article discusses the emotions of “The Rich Country” and “Greetings”-According to Zhixing, the other three groups of articles will be discussed in another article.
1. Emotional nature, intellectual nature, and benevolence: humanity in the pre-Qin Confucian field
People have basic psychological desires, so they are called “food, sex, nature.” But people have higher energy, which is a place where people are divided between birds, and this maintaining a month’s price is also regarded as sex. Therefore, the so-called humanity actually includes biological nature and morality. This feature has become an important discussion content in Confucian humanitarianism. As for the good nature and the bad nature of the inclusive ppt, it is a simple and comprehensive combination of humanitarian problems.
As the founder of Confucianism, Confucius’s understanding of humanity is: “Nether is near, and circumference is far away.” (“Speech·Yangxiang”) From the era of Confucius’ career, here “a male actor with similar gender positions and ages. The other three are middle-aged men.” It should refer to psychological desires; and “circumference” refers to circumstance and habits, which also contain moral qualities. People’s psychological desires in the acquired world seem to be very similar, but their acquired world’s manifestations are very different. They can be both a positive person and a gentleman. This is undoubtedly a problem that needs to be deeply explored. Judging from Confucius’s statement, the cultivation of intensive and habits is obviously related to acquired cultivation and practice, that is, “comprehension”, and practice is connected with learning as a way, so it is said that “learning and practicing” (similar to above). It is necessary to explain that Confucius’ learning not only refers to gaining knowledge, but more importantly, learning to be a human being. “The Master
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