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Leaf Confucianism: Xunzi’s “Group and One” social discussion and “gender evil” discussion
——An issue of the fourth issue of the development of Confucianism: The rise of Confucianism in the Qing Dynasty
Author: Zhou Qirong (American Yilino University History School)
Baozhuang Source: Author Authorized by Confucian Network Published
“Xunzi Research” Second Edition
Time: Confucius was in the 2570s and Gengzi Puyue on the 28th day of Renxu
� The study and honorary studies from Xunzi from the end of the war to Western Han Dynasty were the mainstream of Confucianism, and their influence among Confucians was as good as Mencius. Xunzi’s sexual misconception was severely criticized during the Northern Song Dynasty and regarded as the source of Legalism. Mencius’s nature of good deeds was regarded as Guigao by Cheng Xi, Zhu Xi and others. Xunzi fell to the bottom of the Confucian position. Until the Qing Dynasty, with the rise of Confucian tribute leader, the behavior of the qi-oriented theory and the moral theory changed from a high-minded discussion of the mind and nature to the emphasis on the objective norm of moral behavior—the system of gifts. Xunzi’s idea of emphasizing the shape of the shaping of the needs of moral behavior was once again valued. There are three purposes of this article: First, from historical literacy, we can verify the various usages of “evil” in Xunzi’s natural evil, and from this foundation, the word “evil” that analyzes “evil” from the bottom of the foundation should refer to “static evil”, rather than “mobile evil”; second, analyze the logical relationship between sexual evil and his “group and unity” social discussion in the Xunzi Confucian scholarship system. Third, Xunzi’s main nature of the development of Confucius’s thoughts on the Dharma was recognized and promoted in the Qing Dynasty with the rise of Confucianism’s tribute. Through the analysis of Dai Zhen and Ling Tingkan, it was argued that the Confucianism in the Qing Dynasty had transformed from the third period of Song and Ming Confucianism to the fourth period of “Confucianism in the Dharma” based on Xunzi.
【Keywords】Chinese Philosophy; Xunzi; Confucianism; Mercy; Humanitarianism; Dai Zhen; Ling Tingkan
[Full text title]
1. Introduction: Mercy: The focus of Xunzi’s Confucianism
2. The responses of Confucian scholars in the Han Dynasty to Xunzi’s nature and several views of the contemporary era
3. The multi-level connotation and “Natural evil” refers to the nature that is being abused
4. “Separation” and “desire”: Xunzi’s social political thinking on “group harmony”
5. The difference between “heaven and man” and the division of the social foundation of humanity’s “good and evil” standard
6. Gift: Defining the standards of “good” and “bad” in humanity
7. The rejuvenation and Confucianism of Xun in the Qing Dynasty: The fourth issue of Confucianism: Confucianism’s tribute to the leaders
8. Confucianism: Confucianism’s fourth issue
7.Issue: The rejuvenation of Confucianism in the Qing Dynasty’s “Treunion Law”
1. Introduction: Confucianism: The focus of Confucianism
In the history of Chinese Confucianism, Xunzi’s position has been in the pre-Qin, Qin and Han, Song and Ming, Qing, late Qing, and modern times! The study and honorary studies from Xunzi from the end of the war to Western Han Dynasty were the mainstream of Confucianism, and their influence among Confucians was as good as Mencius. However, because he proposed sexual misconceptions, he was sermoned in the history of Confucian development since the Han Dynasty. His works did not have Dr. Li in the Han Dynasty, and it was not until the Tang Dynasty that Yang wrote annotations on his works. Xunzi’s sexual misconception was criticized twice as much during the Northern Song Dynasty’s Neo-Confucianism period and was regarded as the source of Legalism’s thinking. Mencius’s nature of good deeds was regarded as Guigao by Cheng Xi, Zhu Xi and others. Xunzi fell to the bottom of the Confucian position. It was not until the Qing Dynasty that with the rise of Confucianism’s tribute, the moral theory of the atmosphere changed from a high discussion of the mind and nature to the emphasis on the objective standard of moral behavior – the gift system – that Xunzi’s thoughts on gifts were rediscovered by scholars, and he was competing with the modern gift system in Confucianism, and the moral behavior emphasized by the thoughts on gifts required the shaped Xunxue, which was once again valued [1]. However, due to the rejuvenation of Xunzi’s research in the Qing Dynasty, it occupied a major position in tribute or academic research. The tribute advocated by Xunzi was regarded as the focus of Confucianism and was attacked by the late Qing Dynasty’s anti-Confucian scholars. Since the early years of today’s modern times, scholars of Confucianism have regarded the worship as a symbol of backward “feudal” civilization. Confucianism has been whipped and rejected by the movement of new civilizations. Xunzi’s meaning in Confucian tradition has been lowered again. The new Confucians who have lived in Hong Kong for 50 years have maintained that Confucianism is still valuable in the contemporary world, and they have no choice but to work hard to integrate valuable thinking in the civilizations of Chinese and Western cultures. But for them, in terms of moral philosophy, Xunzi’s thoughts, especially the nature of evil, were regarded as far inferior to Mencius’s nature goodness, and were pure and upright, and could not represent the authenticity of Confucianism[2].
Since the 1990s of the previous century, with the impact of Confucianism and the tide of revival of traditional civilization, scholars began to have a head-on interest in Xunzi’s thinking, especially his sexual misconceptions, [3]. The scholars who studied Xunzi continued to publish their own interpretation experience. The scholars are more likely to use newly unearthed silk papers, conduct new ideas on Xunzi, and provide new interpretations of his sexual misconceptions [4]. However, although the new ideas proposed by the viewer are very refreshing, there is still a lack of clarity of Xunzi’s sexual affinity and analysis of its logical relationship in other ideological systems, and it has failed to fairly and accurately solve the most basic problem of the “gender affinity” dispute. There are three purposes of this article: First, from historical literacy, we can verify the various usages of “evil” in Xunzi’s natural evil, and analyze the word “evil” from the bottom of this foundation, which should refer to “static evil”, andIt is not the meaning of “口文化app文化化文化化文化化文化化文化化文化化文化化文化化文化化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化文化 Third, Xunzi’s main nature of the development of Confucius’s thoughts on the Dharma was recognized and promoted in the Qing Dynasty with the rise of Confucianism. Through the analysis of Dai Zhen and Ling Tingkan, it was argued that the Confucianism in the Qing Dynasty had transformed from the third period of Song and Ming Confucianism to the fourth period of “Confucianism in the Dharma” based on Xunzi [5].
The founders of the pre-Qin Confucianism were mainly composed of Confucius, Mencius and Xunzi as the three focus figures. Confucius was the founder of Confucianism in the pre-Qin period, and the important relationship and conceptual foundation of Confucianism were established at the time of Confucius. Confucius’ many focus values such as “benevolence”, “gift”, “morality”, “right”, “responsibility”, and “destiny” have appeared in “Pen Shu” and “Shang Shu”. Confucianism emphasizes the political practice of “tyranny” and educates “gifts”. Two important value concepts of Confucianism: benevolence and gifts are each important in Mencius and Xunzi’s thinking. Mencius often talked about the “benevolence” in “tyranny” as the “benevolence”, “benevolence” and “tyranny” that appear in the sense of moral subject consciousness; in terms of gifts, although it is related to the inherent behavioral norms, Mencius still reiterated why people need to keep gifts, that is, “gifts”. Mencius’s thoughts are important to expand the “tyranny” thinking of developing and forming moral character in Confucius’ humanitarian theory and the “tyranny” thinking of the “status” that is conducive to the creation and preservation of material environments and policies. He used the
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