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The common understanding between Xunzi and his ancestors and their unique creations
Original title: “The common understanding of Xunzi”
Author: Lin Guizhen
Source: Author Authorization Confucian Network Published
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Preparation price ptt has a similar commonality in the three aspects of value, customs and system. Like many scholars, they value the broad values of humanity, such as benevolence, morality, etc., and emphasize the connotation and standard effectiveness of customs or gifts, and emphasize the function or effectiveness of system or laws. Xunzi’s unique creative creativity is the four generous aspects of the heavenly body, the heavenly mind, the nature of nature, the nature of the mind, the nature of the mind, the self-cultivation of the body, and the system of the world under the system of experience. To support Xunzi or Xunzi, you should master the essence and system of Xunzi’s experience theory, and to live the world’s eyes, oriental thinking history recognizes the vicinity and connection between Xunzi’s scientific wisdom and civilized spirit and the spiritual energy of Xunzi in the Qing Dynasty since the Tang Dynasty.
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[Keywords]Xunzi; common understanding; creation; value; custom; custom; Xunxue
I have paid more attention to Xunzi over the years, and I am sincere in my heart and intention to invest. I showed two information: one is a special discussion of Xunzi’s “national management” lecture page 90 years ago, that is, 1929, Shanghai Xujiahe Jehovah Theological Academy, and the other is Jiang Zhong 99 years ago, that is, 1920, that is, Jiang ZhongThe book “Xunzi’s Certificate of Nature” by Kui (who was once a teacher of Beijing) is all originals (displayed). Now some people say that Xunzi’s “nature evil” is “emotional evil”. In fact, many people in the late Qing Dynasty said so much, and Jiang Zhongkui’s books said so much, and the evidence is very systematic, just like Xue Bing’s “Xunzi’s Big Idea” in the late Qing Dynasty. When talking about Xunzi’s “nature” is rough and clumsy, it has been said by Zeng Yan and Kang Youwei, a native of Nanhai, Guangdong, in the late Qing Dynasty.
What do I want to express? We should be clear about the future of future generations! There may be some kind of extension or development between our Xunzi and the cooperative question discussion meeting tomorrow and Xunzi’s Xunjiahe talk meeting in Shanghai 90 years ago. My topic tomorrow is called “Xunzi’s Common Knowledge and Creation”. What does Xunzi have in common with his ancestors on career and human coordination? What is his main idea to create the Taiwan Nursing Network? Can even his inventive creator become a common understanding in thinking about history? Above I discussed Xunzi’s three issues: value common understanding, gifted common understanding, and reorganization common understanding, Xunzi’s creative understanding in scientific knowledge and knowledge system, and talked about Xunzi’s discovery.
1. Value commonality. Many of the connotations of “focus value view” that are commonly said now come from the ancestors, including from Xunzi. It is like the national level of strength, civilization, harmony, respect, integrity and friendship, and social level of value-addedness, fairness, and rule of law. Xunzi’s performance is particularly prominent. In terms of the value of positive or good Taiwan Nursing Network, there is no difference between Xunzi and historians in terms of benevolence, morality and goodness. Xunzi said in “The King’s System”: “Water and fire have energy but no birth, plants and trees have energy but no birth, birds have knowledge but no meaning, people have energy and no birth and no knowledge, and there are also meanings…” Xunzi has value-based common sense or conscience-keeping, such as benevolence, morality, and goodness. I think there is no doubt about this.. If we don’t stick to this at all, human beings will be in danger and our cooperation will collapse.
But under the common understanding of values, Xunzi and Mencius also had disagreements. Xunzi believed that benevolence and morality were “prosperous in literature and science” and “to achieve virtue through virtue”, while Mencius believed that it was “the inherent price of my life” and “this is what heaven is with me.” Mencius was particularly valued because his career was in a turbulent world, he kept fighting and killed people in the wild. Of course, he emphasized the value of goodness, and he went further than Confucius in this value problem. Among them is the “nature good discussion” that we all know, and we believe that humanity is the rebirth of the virtue and the way of heaven. Each of us has the virtue and destiny in heaven and can recognize it and recognize it.
Mencius raised the good things of benevolence and kindness to the height of heaven, and tied the virtues of benevolence and kindness in the world with the five elements of heaven and the way of heaven. He said that this is also the “five elements”. The five elements are originally the concept of the law of heaven in geography. The five virtues of benevolence, righteousness, wisdom, and saints have risen to the height of the law of heaven and the five elements and are also called the “five elements”. This is a step that Mencius’ emphasis on value issues has been greatly promoted than Confucius. I have paid more attention to collecting the literature of modern priests, and priests also talk about the way of heaven. I think they have a connection with Mencius. I believe that Mencius’s contemplation can talk to Christianity, and the theoretical depth is not inferior to that, so Mencius’s contemplation has risen to the level of worship of the way of heaven.
2. Common common people. Later, Teacher Kong Deli talked about the problems of family memorial and common sacrifices, which Xunzi paid special attention to. After reading “Travels”, “King System”, “Confucian Xiemei”, “Full Kingdom”, “Strengthening Kingdom”, “Trumping Kingdom”, “Traveling”, “Traveling”, “Traveling”, “Traveling”, “Traveling”, “Traveling”, etc., Xunzi clearly realized that we should respect customs, respect this custom, and pay attention to this custom, because customs reflects humanity and people’s hearts. This is what Xunzi said, “Travels are based on the heart of the people” and “Travels are the greatest part of the law, and the greatest traits of the category.” Using certain ideas to balance power, it is impossible to receive it. However, the masters all understand that Xunzi said, “A man thinks it is a good thing to be a god, and he thinks it is a good thing to be a god.” Xunzi denounced the Mohist priests and publications, saying that the Mohist ‘don’t know literature’ and that the Mohist denies civilization, customs, and gifts. Xunzi and Confucius, who “I love his gifts”. Mencius also respected the customs of gifts, saying “using it to gifts”, “whose reception is also to gifts”, “taking a heart for gifts”, etc. However, Mencius was short of good intentions than gifts (Kang You said), and Xunzi further deepened the problem of using gifts to embrace people’s hearts and standard orders in his thinking and rationalism, and Xunzi was a well-known master of gifts and gifts.
Confucius said, “Revise people’s morals as quality, and give them to them.” Without a ceremony or a gift, why do we nourish our hearts? “The Book of Music” says, “There is joy in the clear, and there are ghosts and gods in the quiet.” In our career, we have gift activities, and such gift activities can also include pointing to ghosts and gods. Your ghosts and gods can be the ancestors of the family, and they can also be the first to worship the martyrs, and they can also be the mountains, rivers, lakes, seas, sun, moon and stars. As mentioned in the “Travels”, “Sacrifices”, “Sacrifices”, etc., they are virtues of us, so we should pay homage to them. Commemoration is a kind of ungrateful deed. Can Taoism, religion, Christianity, etc. even be included? I think Confucianism has already included and consolidate
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