【段重陽】荀一包養網子心性論辨原

Keywords: Xunzi   Natural silence, static and quiet

After more than a hundred years of silence and loneliness, contemporary Confucianism has entered a new era of gradual rejuvenation of Suzhou, and faced the main concerns of how to rebuild. In the eyes of some students, Xunzi can provide a divergence of the ideological resources of Mencius, which has a major meaning for the new development of Confucianism. For example, Liang Bin said: “The four old books (“Speech”, “Big”, “Doctrine” and “Mencius”) have focused on the study of the mind and nature, but have not been able to fully grasp the Confucian tradition, especially now, how is Confucian political philosophy or the study of the outer king and the study of the mind and nature unified? It is a serious problem in the face of contemporary philosophy. In this context, it is proposed to examine Xunzi from the beginning, so that Xunzi can develop a positive influence in the contemporary Confucian theoretical emphasis and have a serious theoretical meaning. “[1] In his opinion, Xunzi was different from the Song and Ming dynasties represented by the Four BooksCaring for car and horsesConfucianism lies in its Caring for food and foodThe site focuses on the order of kings outside the criminal policy, while emphasizing that “outside king” is marked by the large New Confucianism with “political Confucianism” as its characteristic. The preface of this proposal is that the study of mind and nature is equal in Xunzi’s thinking, or perhaps it is lacking in Xunzi’s study of mind and nature with Mencius. Especially in the era of Confucianism in the Song and Ming dynasties (and the new Confucianism in Hong Kong that he continued to talk about), Xunzi’s heart and nature were dismissed because of his words “nature abusiveness”: “Xunzi is very biased, and only one sentence is evil, and he has already lost it.”[2] This year, although some scholars pointed out that Xunzi did not talk about evil, he was very far away from Mencius’s saying that his nature is good. We must note that Xunzi and Mencius applied the concept of “nature” in different meanings, so good nature and bad nature are not simple opposites. In addition, compared with the relative low-level comparison, Xunzi has a “heart”官网口大官网口大官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网</ Be good at the junior high school and pass the exam. [3] Therefore, Xunzi's disagreement with Mencius's mind-nature learning requires us to explore deeply, in order to see another kind of mind-nature discussion ability besides Mencius and Confucianism in Song and Ming dynasties. This kind of ability is not a kind of "lack". Therefore, when we see Xunzi's foreign kingdom's serious meaning on the development of contemporary Confucianism, 官网 thinks about Xunzi’s mind and nature learning from the beginning is a meaning that is necessary in the topic.

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Regarding the article “Xunzi·Nature Abuse”, some scholars have pointed out that it has differences with other chapters of Xunzi, so it should be based on the later studies of Xunzi; [4] Some scholars also proposed that “Nature Abuse” is only related to “developed”, and human beings say that they have “natural beauty”. [5] Therefore, it is necessary to conduct a strict analysis of the “Neurial Evil”. In this process, we put all theories in advance and face the text itself: on the one hand, we analyze the proof logic and the entire structure of the “Neurite” chapter; on the other hand, we observe whether the other chapters can conflict with the “Neurite” chapter.

The chapter on “Nature Abnormal” opens its head and says, “The nature of a man is evil,Good people are sad.” Yang Yu used “scare” as “scare”, and Hao Yixing and Wang Xiansheng both rejected this statement, and believed that “scare” means “act”. [6] If you read the complete book of Xunzi, Hao and Wang Zhi said it is true, but if you look at the article “Natural Abuse”, Yang said it is more appropriate. The word “as” is more neutral, while “sense” slightly contains network meaning, which is consistent with the purpose of “nature evil”. There is a clear evidence in the following text: “In ancient times, the sage kings regarded human nature as bad, and thought it was biased but not right, and was contrary to the rules and did not govern. Therefore, they started with the moral principles, regulated the rules, corrected the character of others, and guided them by shaping the character of others. At first, they all came from governance and were in line with the Tao.” [7] Why do we need to refine the character of a gentleman? “The nature of the ancients was born with profit, and it was smooth, so the struggle was born with conflict and perish”; “However, from the nature of a person and the feelings of a person must be out of conflict, and in accordance with the violation of ambiguity and violence.” If a person develops naturally from his personality, he will cause conflict and violence. Therefore, the French style of the Holy King is required to intercept it. Here, personality is a downward spirit and a gift-giving Frenchinclusive pipeline, and “sweeping” is a smooth rule in the Internet. But in the rest of the chapters, “同” is afraid that it will not be able to explain it “同” and the character and the French style of the tribute are not related. “Travels” has a collection:

Where did the gifts come from? It is said: People are born with desires, but they cannot get it. They cannot be able to seek without seeking, and seek without hiding boundaries. They cannot be able to fight, and they cannot be able to fight, and they are chaotic and chaotic. The ancient kings were worried about the trouble, so they set up gifts to divide them to nourish people’s desires and give them their desires, so that desires will not be destroyed by things, and things will not be equal to desires. The two are confronted and long, which is why the gifts arise. Therefore, tribute means nourishment. [8]

Who knows why etiquette and literature cultivate emotions! [9]

As long as a friend is in the gift, he will get it two times; the other is in the emotion and nature. [10]

The key here lies in “Treat is nourishing”, which is different from the narrative in the “Nature and Abnormal” chapter. The difference between “life is born with desire” and “born with profit” is roughly similar to “rebellion” and “rebellion and death”, but there are minor and serious differences in long-term maintenance. In the “Nature Abnormality”, “religiousness” lies in “smoothingness”, that is, “from the nature of a person, the feelings of a person”, which completely makes a tragic understanding of a person’s character. Some scholars point out that the key to “sexual evil” lies in “smooth” and if it is not “smooth”, it is impossible to say that “smooth” lies in “smooth”. However, as the “Nature Abuse” says, “If you do not learn or accomplish things, but are in the nature of others,” “the nature of the ancients can be seen by eyes and heard by ea