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First on the lack of gender and reversality

——An analysis of the internal shortcomings of Xunzi’s religious beliefs

Author: Yang Zebo

Source: “Philosophy Research” Issue 02, 2021

 

 

 

Author introduction:Yang Zebo, a girl born in June 1953, raised her head and realized that she had come. She put down her phone and pointed to the table. She was from Shijiazhuang, Hebei Province, a professor and doctoral supervisor from the School of Philosophy, and enjoyed the special account of experts from the National Academy of Health. Importantly, the study of Confucianism in Qin and modern neo-Confucianism.

 

Abstract:Benevolence is the main concept of Confucianism. All schools of Confucianism discuss benevolence, but the specific methods are not the same. The benevolence discussed by Confucius and Mencius has obvious characteristics of preemptive nature and reverse nature. Xunzi did not recognize the reason for the emergence of benevolence, and did not understand that the result of the degeneration of nature had existed before dealing with the problem of ethical and morality, and did not understand that reversal is the most basic method of seeking benevolence. The benevolence he discussed was only the same as good or moral character, and did not have the nature of the moral body. It is not because Xunzi also talked about benevolence, but he believed that the reason why his thinking system included good nature, otherwise it would be very difficult to go to the edge of the theory. The “big original meaning” said by later generations is intended to criticize Xunzi’s learning of the essence of morality and morality, but in fact, the benevolence has been lost. This group of reviews has strong justice and cannot be easily rejected.

 

Keywords: Xunzi; benevolence; nature aphorism; Confucian ethics studies

 

In recent years, Xunzi has made great progress in his research, but there is a problem that has always been difficult to solve: Confucius, Mencius and Xunzi all talk about benevolence. If the three say the same, then Confucius, Mencius and Xunzi will not be able to distinguish them; if the three say the differences, then where is this difference? This problem goes on and touches How to treat future generations’ determination to Xunzi’s “bigly lost”. This article will discuss my understanding and hope to give me a comment to my family to solve this problem.

 

1. Xunzi is not unwilling to benevolence

 

Benevolence is the main concept of Confucius’ thinking. Confucius had two different dimensions of benevolence. First, in terms of morality, and second, in terms of methods of governance. The former is intended to indicate that benevolence is the basis of thinking of conduct, which can be called “benevolence based on virtue”; the latter is intended to emphasize that benevolence is the most important thing to govern the country.High concept, this can be called “benevolence in the method of governing the country.” The former has the argument of humanity and evil later, and the latter has the dispute between the later kings and the dispute between “rest and gifts” and “prime gifts”. Ren’s two differences have a close internal correlation. The former is the basis of the latter and the latter is the expansion of the former, but the two are actually 官网网站 pointed to differences. Due to space limitations, this article only discusses benevolence based on morality. According to statistics, the word Ren appears 134 times in the whole book of Xunzi (see Zoten, page 291), and the proportions of which are about morality and problematic. For example:

 

The correct person must be corrected. Ordinary people should not be kind to say what they are good about, but the correct person is so good. Therefore, a gentleman speaks with kindness and righteousness. Speaking is not the most benevolent, but the words are not as silent as their silence, but the consequences are not as good as their rude; speaking is not as good as their rude, but those who are fond of speaking are the best, and those who are fond of speaking are the best. Therefore, benevolence is a great deal. The origin of the upper part is to do the way to the lower part, and the right command is to do the right way; the origin of the lower part is to be loyal to the higher part, and this is to save it. Therefore, the correct person’s behavior of benevolence is also indecent. If you are determined to like it, be at ease, and be happy to speak, so you will definitely make the right words to correct others. (Xunzi·Fairy Xiang)

 

Resolute people to speak benevolence, while gentlemen to speak with words. If you do not agree with kindness, it is better not to agree with it. If a righteous person is benevolent, he will like him, be at ease, and speak with joy, so he will be correct. The character Ren in this chapter is frequently seen, and learners also use it more, so it can be seen that it is the main one.

 

In “Xunzi”, there are many people who connect benevolence with meaning, which is called “benevolence”. “Renyi” appears 32 times in “Xunzi”, and is seen separately in 19 paragraphs (see Dun Xiaohu, page 139), which are mostly related to the previous kings and saints. For example:

 

The sage is a benevolent person, and when he is long and short, he is generous and does not lose his words and deeds, and he has no other way of doing it. Therefore, if you hear it but don’t see it, you will be rude even if you see it; if you see it but don’t know it, you will be deceptive even if you know it but don’t know it, you will be confused even if you are fortunate. If you don’t hear or see it, it is not benevolence. Its way is full of things and falls a lot. (Xunzi·Ru Xiao))

 

In Xunzi’s view, the most important feature of the sage king is his original benevolence and righteousness. The original benevolence is based on benevolence. If you can take benevolence as the basis, you will not be wrong when you are long and short, and you will not be able to do anything wrong or take a slant road.

 

In addition, there are two other lectures related to benevolence in “Xunzi” that are worth paying attention to. The first one is “benevolent person”:

 

Therefore, benevolent persons are superior, farming and farming are used to ensure the best land, pay attention to the money, and all craftsmen and officials are skilled in the art of using their skills to ensure the work of the officials. All scholars and officials are more than polite and capable of doing their jobs. This is the most peaceful person. Therefore, it may be in the whole country but does not think it is too much, or it may be in charge, in charge of the country, and in charge of the country but does not think it is too little. (“Xunzi·Baoqing.comGift and humiliation”)

 

The “benevolent person” mentioned here specifically refers to theA virtuous person. According to Xunzi’s political management thinking, it should be a kind person. As a result, farmers can work as much as possible in the fields, merchants can work as much as possible in finance, and scholars, doctors and even lords can work as much as possible in the ranks.

 

The second is “benevolence”:

 

There is nothing good for a righteous person to cultivate his heart, and there is no other thing to do with kindness. Only benevolence is to keep things in mind and only righteousness is to act. If you are kind and kind, you will behave in the form, and your body will be transformed in spirit; if you are kind and your mind will behave in the principles, your principles will be clear, and your wise will be transformed in the principles. Changes and changes, and is the virtue of heaven. (《荀子·不茍》)

 

荀子強調，養心最要緊的是做包養網VIP到誠，做到了誠就不再需求其他了。 Benevolence lies in adhering to one’s mind, and meaning lies in action. If you are kind and kind, you will have a good appearance and you will be able to make the fire pure and pure. One is sincerity, the other is behavior, both are prepared, the principle is clear, the wise will change, and the change will be excited. This is called “Heavenly virtue”. From this we can see the main principle of “shouren”.

 

2. The benevolence mentioned by Xunzi does not have the first nature

 

Although Xunzi also talks about benevolence, the benevolence mentioned actually has differences with Confucius and Mencius. One of the key points in this is whether one can admit that benevolence comes first.

 

In the process of constructing Confucian ethics, I repeatedly emphasized that Confucius’ benevolence and Mencius’ conscience can be regarded as benevolence, and benevolence is derived from the essence of morality. The reason why benevolence can become the essence of morality is because it is first and has first nature. One of the main contents of Confucius’ discussion of benevolence is to be kindness and oneself: “Is benevolence and oneself the one, and to others?” (“Sujing·Yuanqing”) “Is benevolence far away? If I want benevolence, then benevolence is attained.” (“Suyi·Suer”) In Confucius’ view, a person’s ability to fail to achiev