requestId:68499ac6686b61.54258112.
About Xunzi’s moral subjective nature
Author: Wang Kai (Associate Professor, Beijing Teacher Fan Dao School of Philosophy)
Source: “Social Science” Issue 1, 2019
Time: Confucius was in the 2570s, July 28th, Dingyou
Jesus August 28, 2019
Content summary:Xunzi’s humanitarian concept contains a structure of existence that is two of reality and responsive, and the meaning of “adult” is that the subject changes from the actual state to the responsive state through education. Xunzi’s sexual misconduct is just a phenomenon, not a physical misconduct. The natural direction of the subject to fight against the humanity is the other in the self. The self-warfare and self-transcendence of this subject are based on “human hearts”. As a mental talent of self-reflection and self-observation, “human heart” means the self-objectization of the subject, which can reduce the self’s previous consciousness as an object, and then extend the self beyond rational desire to look at the foundation of offering, and thus prove the subject’s moral independence. However, the difference between the concept of a confidant from Mencius, as the acquired mental talent, the “human heart” is not the inherent moral subject, but must complete its own subject through acquired education.
Keywords: Xunzi/My character subject nature/nature/Tao heart/Adult
Xunzi has a strong academic knowledge and strives for the best from the bottom of his studies. He is eager to be comprehensive and comprehensive, and is beyond his reach. However, considering that it is the main theme of learning, “Xunzi’s philosophy can be said to be a philosophical philosophy of teaching”①. According to the thinking form of “original/kung fu” in Chinese philosophy, it emphasizes education and cultivation, but it cannot be as good as the origin and foundation of education and cultivation, that is, good acquired explanations are made fairly based on it. ② The postnatal explanation of Confucianism’s goodness is always based on specific humanitarian theory. It is precisely in this relationship that Xunzi is difficult to tolerate “regular” Confucianism. As far as Cheng Yichuan (1033-1107), “Xunzi is very biased, only one sentence is evil, and it has already lost its original meaning”; as close as Ma Yifu (1883-1967), “Xunzi is blinded by cultivation but does not know his nature” ④. To sum up, Xunzi’s various experiences were born from this. From the perspective of the moral subject, Xunxue researchers explored the acquired principles of goodness from the perspective of the moral subject, ⑤ made this traditional topic develop new meanings. This is the outline of the concept of this article, and it is not a brief description of it.
From Confucius, Confucianism has focused on deciding the subjectivity of activists in the growth of self-ethics: “Is benevolence based on oneself, and what others do?” ⑥ “Is there anyone who can put in a day to be kind? I have not seen anyone who lacks power.” ⑦ However, it is important to note that the reason is different from the so-called principles. For different Confucian scholars, based on specific humanitarian concepts, the moral subjectivity has multiple characteristics in the level of Kung Fu discussion, and cannot be tolerated and consolidated. And like the descendants of Confucius, the descendants of Confucianism, the differences between Mencius and Xunxun were seen in the same way. In Mencius, his skill lies in “expanding and filling” and “reasoning directly without harm”⑧, so that the acquired good deeds can be achieved on the real level.It was accomplished; in Xunzi, his skill lies in “transforming nature and arises” ⑨, through acquired practice, he can achieve good results by promoting the evil and natural tendencies of Huaxia. Below the Song and Ming dynasties, many Confucian scholars from all over the country entered Meng and retreated to Xun, thinking that the two were opposite and could not stand together. In fact, if it is dismissed from the perspective of traditional Confucian history, it goes without saying that Mencius’s natural good viewing determines the nature of moral subjectivity. However, Xunzi’s natural evil viewing does not lead to the dissolution of the nature of moral subjectivity as some scholars have dispelled, and does not say that it determines the nature of moral subjectivity in a deeper sense of in order to maintain.
Under the view of natural humanism, “Xunzi talks about evil nature with ‘feeling and natural’, unlike Mencius talks about good nature with ‘feeling and natural’. Naturalness and unrestrainedness are opposite. Naturalness is good, and generation is good, and people are destined and good, and are determined and good. In Xunzi’s humanism, people are unrestrained and good, that is, they turn their natural direction in a bad situation and choose to be good” ⑩. In Xunzi, as a person who is waiting to be fought in the process of real fantasy self, the evil in humanity is a denial of the self, and the self ultimately fights the evil in humanity, that is, the other in the self, from the beginning to self-unification, is to deny it. A more direct self-uniformity, through this kind of self-warfare and self-transcendence, is undoubtedly a deeper self-uniformity, and in contrast, it also represents a more in-depth subjectivity. As Hegel (1770-1831) once pointed out in depth: “People think that when they say that human nature is good Baozhuang, they said a very big thought, but they forgot that when people say that human nature is evil, they said a much bigger thought. “(11) Trust! This is the word!
1. Adult
In the late Confucian exploration of humanity, “nature” has the new meaning of “life’s nature” and “why people are human”. Xunzi said that “nature is evil” in the meaning of “life is verbal”, which is a natural humanistic concept. (12) In Xunzi, “Nature is the result of heaven; emotion is the quality of nature; desire is the response of emotion” (13). That is to say, as its “nature” as the predecessor’s regularity, but in terms of its actual content, it is the “emotion” and the “desire”. “Emotion” (natural feelings) and “desire” (rational desire) are in the same exterior and interior, and in combination with the content of “sex”, the difference between the two lies in the inside and outside, that is, the contact and no. In other words, Xunzi’s “nature” of “nature” is about the psychological nature of human beings as biological meanings, and it presents a natural direction in the meaning of activity (natural i).nclination), as it says: “Ordinary people have something to be the same, they want to eat, they want to be hot, they want to be hot, they want to be hungry, they want to be profitable and harmless. They are born and possessed by people, they are the same, and they are the same as Yu Jie.” (14) “If you have lustful eyes, ears, taste, taste, and heart, and your bones and skin, they are all born from human emotions; they are natural and will not wait for things to be born.” (15) Indeed, rational desires as natural and vital power are originally cited and have no good deeds. However, once “smooth” and no silence is inevitable, it will be “infringement” (16), which is “bad”! It seems that Xunzi’s nature is only said in “disorder”. (17) This period is also shattered. Especially, the evil direction of nature is natural, but it can be changed. (18) Therefore, Xunzi has the word “transformation of nature”: “Nature is something that I cannot overcome, but it can be transformed.” (19) Here, the “transformation” of “nature” is so playful and savorable, and this at most contains: Baobao.com Recommendation “Natural” is only the (not the essence) nature of the self, not the reality of the self; “Natural evil” is only the phenomenon of evil, not the actual evil; the self as the subject is not affected bySupervisedThere are restrained and can be chosen as evil or good. Generally speaking, the “nature” in the meaning of “nature” is not an object in the subject’s meaning. In Xunzi’s language, it is not “why people are humans” (20). As for what is “why do people be humans”? Under the traditional Confucian word form of “distinguish between man and bird”, Xunzi defined it as “Yi”, which is the moral dimension in human nature and destiny. As he said: “Water and fire have energy but no birth, plants and trees have birth but no knowledge, birds and animals have knowledge but no meaning, people have energy, life, knowledge, and also have meaning, so they are the most expensive in the whole country.” (21) In Xunzi, the reason why people are “the most expensive in the whole country” is that their value meaning is entirely based on “Yi”. If a person is in power, will he become famous? Of course, if you talk too hard, it will also cause difficulties. There are many peop
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