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The distinction between the Wushu and the king and the king and the domineering world——The problem of the similarity between Mencius and Xunzi in “Xunzi•Confrontational BingShort-term maintenance” Author: Yang Haiwen
Source: “Philosophy Research” Issue 10, 2014
Time: Confucius was in the 2568th year of Dingyou, June 12th, Guisi
Jesus July 5, 2017
The relationship between Mencius and Xunxun’s thoughts includes two aspects: similarity and abnormality. The traditional study of Mencius and Xunxun is limited to the different side, and the similarity side is rarely paid attention to. In fact, Meng and Xun were both pre-Qin Confucians, and they could have a great degree of similarity in understanding and understanding major events and concepts. Moreover, with the gradual increase in the research perspective from micro-view to medium-view and then to macro-view, the similarity problem of Mencius and Xunxun can be more obvious. Taking Xunzi·The Battle of the Bing as an example, the similarity between Mencius and Xunxun has achieved sufficient physical manifestations in the two aspects of the proof of benevolence and the value positioning of dominance and domineering above the selves. 博官网 With the help of several case studies, the similarity level has no hope.博官网 has become a new academic student for the comparison of Mencius and Xunzi, as well as the research and development of Meng and Xunzi.
1. Another aspect of Mencius and Xunxun’s thoughts
From existing historical materials, Xunzi was the first person to quote Mencius’s words and actions. In the order that appears successively, the seven real names of the entire book “Xunzi” are called Mencius in seven articles:
[1] A brief understanding of the previous kings without knowing their principles, but the masterpieces and the story is very large, and the knowledge is very broad. The old case said that the five elements of the story are very remote and unspecified, secluded and unspeakable, and closed but unsolved. The case reflects his rebellion and respects him: This is what we really say first. Zisi sang it, Meng Fu and others. The secular Confucian scholars did not know what they were wrong, so they accepted it and spread it, thinking that Zhong Ni and Ziyou were more powerful than later generations, which was the crime of Zisi and Meng Fu. (“Not Twelve Sons”)[①]
[2] Mencius was so angry that his wife could be strong… (“Xiaobi”)[②]
[3] Mencius said: “Those who learn from people are good in nature.” (“Nature of evil”)[③]
[4] Mencius said: “The good nature of ancient people will all lose their nature.” (Same as above)[④]
[5] Mencius said: “Man is good.” (Synopsis)[⑤]
[6] Now Mencius said, “Man is good in nature”, without distinction, in accordance with the experience, sitting and speaking, it is impossible to get up but not to get started, and it is too much! (Similar to the above)[⑥]
[7] Mencius saw King Xuan three times without saying anything. The doorman said, “Why do you not talk about the matter when you meet the King of Qi three times?” Mencius said, “I will first attack his evil heart.” (“Rough”) [⑦]
The above sentences are not seen in the current version of “Mencius”. Some verses were once edited as lost texts of “Mencius” by scholars in the Qing Dynasty. For example, “Mencius’s Four Examinations” Volume 1 of “Mencius Yiwen Examinations” by Zhou Guangxu (1730-1798) contains sentences 3-5 and 7 [⑧], “Mencius Yiwen Examinations” by Li Zhiyuan (1734-1803) contains sentences 7 [⑨], and “Mencius Yi” by Huang Xu (1809-1853) contains sentences 3-7 [⑩]. In addition, “Mengheng·Nature” says: “Mencius wrote the chapter of “Nature Good”…” “Sun Qing opposed Mencius and wrote the chapter of “Nature Good”…” [11] Liang Bian believes this: “Mencius said” (verses 3-5) in “Nature Good” comes from “Mencius’s External Book·Nature Good”. The former is the result of criticizing the latter [12]. This theory is innovative, but the problem it needs to solve is: Can the “Mencius Outer Book” mentioned by Zhaoqi (?-201) be the same as the “Mencius Outer Book” seen today? [13] How to ensure that Xunzi really read “Mencius’s Foreign Book”?
In history, most people have read Mencius from “Xunzi”, but in fact they are rarely obsessed with whether the above sentences can come from “Mencius”. For example, the “Meng Meng’s Mother” in the Western Han Dynasty’s work “Korean Poetry Transmission” Volume 9 and “The Mother of the Mother” “The Mother of the Mother” have been criticized for the second sentence [14]. Guo Moruo (1892-1978) performed the short story “Mr. Meng’s wife” in 1935 [15]. The first sentence also mentions Si Meng and highlights the five elements. Its grand impact on the history of Chinese thinking is even more unexplained, and there are even examples of criticizing Xunzi’s criticism. For example, Yang Xiong (53-18 BC)’s “Fayan·Zhengren” recounts the comments of the Shiren: “Sun Qing is not a book of many scholars, but it is not the book of Zisi and Mengfu, how can you say!” [16] Zhang Taiyan (1869-1936)’s “The Five Elements of Zisi and Mengfu” says: “It starts with Zisi and Zisi. It is appropriate to Xunqing regards it as a vindication.” [17]
According to these real-name quotes of Mencius in “Xunzi”, Xunzi criticized Mencius’ attitude. As everyone knows, Xunzi rejected Mencius’s nature goodness by his evil nature. As if you follow the sixth sentence, Xunzi said: “Therefore, the nature of goodness is to go to the sage king, and the nature of badness is to stop the gift; the nature of badness and sage king is to be rich and generous. Therefore, the birth of sakura is to be wolfberry; the rise of skeleton is to be unstable; establishing a king and wisely means to be evil in nature. Using this view, the nature of a person is to be wise, and the good is to be rude.” [18] If you trust the good of human beings, you will go to the sage king. If you trust the good, you will go to the sage king., the meaning of resting the gift; to acknowledge the evil of humanity, one must be given the sage king and the precious gift. Are the two really not twobeing a woman standing up?
Mencius: Gaozi II said that “everyone can be a wise man and Shun” (12·2[19]), and Xunzi’s famous saying “People who are a wise man can be a wise man” happens to be from “Natural Abuse” [20]. In the “Shi” volume of “Mencius’s Characters and Verses” by Dai Zhen (1723-1777), “Nature” says: “This is not only contrary to the statement of good nature, but also as if it is invented.” [21] Volume 3 of “Tongshu Reading Books” by Chen Li (1810-1882), “Mencius” says: “Li said that ‘people who are Tu can be Yu’, which is what Mencius said ‘everyone can be 李 and Shun’, but changed to 李 and Shun to Yu’, how should we say it should be self-esteem?” [22] From “if we find each other” and “why should we say it should be self-esteem”, Xunzi actually drew many unhealthy points from Mencius? How can the other aspect of Mencius and Xunxun’s thought relationship—the problem of similarity— be determined and expressed?
This article takes “Xunzi·Superior Bing” as an example, and certifies the philosophical argument of the reverent and the value positioning of the domineering and the superiority of the tyranny of the tyranny of the current and Meng and Xunjian. It is to be able to answer the main problem that the current and Mengzi and Xunjian are very considerate.
2. The proof of benevolence of the rebellious and powerful slander of the rebellion of the Wu Dynasty
The slander of the rebellion of the Wu Dynasty and the rebellion of the Wu Dynasty[23] are two famous political affairs in ancient Chinese history. In this regard, there are fans and winners in the pre-Qin period. The fan can be a representative of the storm and Korea. “Zhuangzi·Xuzhi” says: “Zhuang and Shun made the ministers, and set up their masters, and King Wu killed them. Since then, they have been weak and weak, and have been violent and few. Since Tang and Wu, they have been a miserable person.”[24] “Yu is not kind, Shun is not filial, Yu is dry, and Tang released his master, and King Wu defeated him, and King Wu attacked him, and [King Wen is detained in the world,] These six sons are the highest in the world. Who can discuss them? They all use profit to confuse their true nature and reverse their nature. Their behavior is very shameful.”[25] “Is it true that King Wu killed them, and King Wu killed them?”[26] “Kun Feizi·Sweetheart GardenSays doubts” believes: “Shun, Yu, Shun, Shun, Sh
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