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The structure and goal of humanity discusses good nature
Author: Li Jinglin
Source: Author Author Authorized Confucian Network, published by the author, original “Beijing Teachers’ Major Research Report (Social Science Edition)”, 2019 Issue 5
Time: Confucius was in the 2570 year of the year, August 28, Ji Hai
Xunzi discussed the structure of humanity, and emphasized that human survival and desires must be controlled by the arrangement of mind and its decisions. He used the “what the mind can” to define the actual path and principles of behavior, and obtained the positive (good) or negative (not good or evil) moral values and meanings, rather than acting directly and naturally. Xunzi said that “nature evil” was “nature evil” to Mencius’s theory of nature, but in fact, it emphasized that there was no “precise good” in human nature, rather than saying that there was “nature evil” in human nature. Xunzi was good at talking about “category”, thinking that the nature of man, reason or Taoism, set the ultimate goal of his existence. Therefore, as an existence of “category”, a person has a kind of logical necessity or goal-based meaning that itself goes to goodness. Therefore, it did not lead to internal restraint in politics, and it also advocated self-reliance to achieve virtue in morality, but did not lead to other people’s efforts to save others. The human realization of humanity structure “can be from the heart” and the good nature of the goal theory, combined with the structure, has become the overall connotation of Xunzi’s humanity theory.
1. Introduction
I published the “New Proposition of Xunzi Humanitarian Discussion” in 1986 [1], proposing the “whatever you can” Taoist structure theory to discuss the connotation of Xunzi humanitarian Discussion. In recent years, Xunzi’s research has become a real-life learning force. In comparison, the Nishan Book Academy held a public course for Xunzi, and I was fortunate to be invited to participate in this task. Taking this opportunity, I read “Xunzi” from the beginning and tried to explain the theoretical self-consistentness and necessity of Xunzi’s humanitarian theory and his moral political philosophy thinking on the basis of the humanitarian theory reminded more than thirty years ago.
The criticism of Xunzi by later Confucians focused on his nature. Or it may be said that it will be lost. As Xiao Chengzi said, “Xunzi is very biased, and only one sentence is evil, and his original nature has already disappeared.” [2] Or he may say that his source is suddenly at the beginning and the end is heavy. As Yangming said, “Mencius said nature directly from the source, and it is also a major point. Xunzi said that nature is bad, from the perspective of the ills, it is impossible to say that he is not, but he is not good at it.” He also said that Mencius said that nature is good, “to make people understand it in the source.” Xunzi said that nature is bad, “only save the right from the last flow.” [3] Even if you think that learning for two thousand years is Xun’s learning, it is the origin of the specialized town wish. As Zhu Sitong said in “Renxue”: “The policies of the past two thousand years are the Qin Dynasty, and they are all year round.It is a night of chaos; the learning over the past two thousand years is Xun’s learning, and they are all the wishes of the country. “During the Cultural Revolution, he also regarded it as a Legalist.
The two major families of Xunzi were born in Korea and Li Si. Although both of them were Legalists, they could not say that Xunzi was a Legalist. The humanistic theory of the Legalists was based on the fact that humanity was originally “fair evil”, so he was politically focused on the power of external forces. Christianity in the East , the master of the human being said to be evil. The human being said to be evil also means that human beings have “real evil”, so he advocates the salvation of others in terms of virtue. Although Xunzi said to be evil, the “real evil” in terms of nature does not mean that Xunzi’s human beings have “real evil”. Therefore, Xunzi’s human beings do not politically lead to internal restraint. In terms of morality, Xunzi still uses the source of education to be based on people themselves. His words are different from the “meaning” of animals, and “meaning” does not come from outside, but mainly refers to humanity itself. Therefore, Xunzi’s self-education is still based on self-reliance, not from outside. His thinking and learning does not deprive the purpose of Confucian energy. At the same time, Xunzi’s humanity is The deep thoughts on the source of the “evil” of human preservation have also become a major reflection dimension that later Confucian humanism had to be seriously faced.
Xunzi’s humanitarian theory should provide a basis for his moral law – gifts. Baobao.comOn the one hand, he advocated the so-called “nature evil” saying that “nature goodness goes to the holy king and stops the gift; nature evil and holy king are valuable gifts”; on the other hand, he emphasized that people “all have the quality of being benevolent and righteous, and all have the tools to be able to be benevolent and righteous”[4]. On the one hand, it is necessary to explain the need for gifts through humanity, and on the other hand, it is necessary to establish a humane theory for the tree of his moral ethics system. This seems to be The two aspects that seem to be inconsistent are unified in Xunzi’s academic system.
To understand Xunzi’s humanitarian theory and the theoretical self-consistent nature of his ethical politics, we need to think about his humanitarian theory from three aspects: first, the content of humanitarianism; second, the structure of humanitarianism; third , the goal of humanity reality is directed.
2. Contents of humanity
Chinese modern philosophers talk about nature, and they all regard nature as acquired or natural. Gaozi said that “the nature of life” [5baoqingapp]. Mencius also believed that “confidant” and “good abilities” were the ones that people “do not learn” and “do not be jealous” and were possessed by the acquired world[6]. “baoqing websiteLexiu·Lexiu” also said: “Human being born calm is the nature of heaven. “Everything shows this. Xunzi is also like this. “Sex””The nature of the gods is the nature of heaven. If you don’t learn, you won’t accomplish things… If you don’t accomplish things, you won’t accomplish things but are in the human world, you will say that you will say nature.” This is what you mean.
A prominent feature of Xunzi’s humanistic theory is due to the concept of the distinction between heaven and man, and specifically emphasizes the unprepared and practical content of humanity.
“The distinction between heaven and man” is a focus of Xunzi’s thinking. Xunzi emphasized that “understand the distinction between heaven and man, that is, we must understand the differences between heaven and man. Regarding the division of heaven, “Tians” said: “It is accomplished without doing it, and it is obtained without seeking it. This is what it means to do. ”
Also, “The stars are circling, the sun and the moon shine, the four eras are in power, the sun and the sun are in power, the wind and rain are in harmony, and all things are in harmony to live, and each is in nourishment to achieve success. It is a god to see the achievements without seeing the matter. Everyone knows why it is accomplished, but no one knows that it is invisible. This is what the world calls heaven. ”
It can be seen that what Xunzi calls “Heaven” is natural. The stars, sun and moon, four times, yang and all things are natural phenomena. Their natural transformation and integrity are activities that are unconscious, unwilling, and unscrupulous. The movement of “Heaven” and the innate birth of all things are “no seeking”, “no deeds”, and “invisible”, which is complete and natural. At the same time, Xunzi believed that the movement of the way of heaven has its certainty of objectivity and has nothing to do with human affairs. “Tians” says, “The movement of heaven is constant, not for existence, nor for the demise of Jie. “Also, “The sky is not as bad as man, but cold as man, but cold as man, but cold as man, but vast as man. “”Heaven’s movement” is the way of heaven. The way of heaven has its own objective rules, and it does not change according to human will, nor does it change its normality for human morality. Similarly, the governance of society is irrelevant to the natural phenomena. The “Tianju” proves that the
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