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“Governance” and “cultivating the mind”: Xunzi’s discussion on the physical and mental cultivation
Author: Peng Guoxiang (Qiushi Specially Promoted by Zhejiang University of Humanities)
Source: “Academic Monthly” Issue 9, 2019
Time: Confucius was the 2570th year of the Gengzi July 24th Dingsi
� As for the former, Xunzi put forward the unique concepts of “scholars”, “correct people” and “sages” based on the concepts of Confucius and Mencius, and at the same time, he clearly stated the differences and forms of fantasy personality. The latter, as the process of physical and mental cultivation, refers to the “clear and clear mind” of “heart” of “one and quiet”. Through the learning of “teacher”, through the cultivation of “gifts”, it can cure its own “emotions” and “natures”, and use “getting teachers” and “from gifts” as the most basic aspects. The “heart” comes from “geting the teacher” and “promoting the gift” to “transform the nature”, and presents a “development” process from the outside. “Easy” refers to “blood” and includes the physical aspects of natural desire, psychological nature, and mental emotions. “Heart” is a talent for understanding, judging and choosing, and does not have the content of “goodness” of morality. Even the “clear and clear mind” of “silent and quiet” will not regard “goodness” as its inherent content. Since “teacher method” and “gifting” are both candidates outside the heart, “the art of nourishing the mind” needs to face the problems of “teacher” and “gifting” in the end and whether “getting the teacher” and “going the gift” can be determined, and the fantasy personality also becomes a possible choice and external result. But even so, whether it is the general idea of the majority of people, the physical and mental cultivation of “knowing teachers” and “gifting” is more practical, especially for the construction of social civilization, even if there is no “benevolence and morality” preset, it is more applicable and useful.
Keywords: Scholars/Major Confucianism/Governance/Soul/Developing the qi/nourishing the xin/deshi/youli
When I was evaluating the Confucian tradition and Mencius’s practice, I pointed out that Confucianism, as a tradition that particularly emphasizes the cultivation of the body and mind, includes the content of the discussion from the beginning. ①How to achieve the fantasy personality in one’s mind is a focus problem that all Confucian figures in history are thinking. From an analysis, it includes two subtopics: why and how fantasy personality becomes fantasy personality. The former is forThe understanding of fantasy personality is the way to achieve fantasy personality. These two aspects are precisely the basic content of Confucian traditional practice. Since it is the focus of Confucian figures in history that are focused on, then the representative figures of various periods in Confucian history are afraid that they will put forward their own ideas on the issues they are discussing. In this regard, Xunzi, who has not received much attention in Confucian history for a long time, is no exception.
So, what is the fantasy personality in Xunzi’s mind? In addition to the personality model that “correct people” and “sages” have been proposed by Confucius, can Xunzi also put forward his own unique concepts on the question of Confucian fantasy personality model, just like Mencius proposed “big people” and “husbands”? And, even if there are existing concepts like “correct people” and “saints”, can Xunzi put forward his own unique concepts on the question of Confucian fantasy personality model? And, even if there are existing concepts like “correct people” and “saints”, can Xunzi Like Confucius, he has also been absorbed in his new understanding and regulations? In addition, in terms of how to achieve fantasy personality, what is the actual way of Xunzi advocated? In contrast, Confucius emphasized the integration of the gift of the lord with his daily life and Mencius emphasized “to keep his mind” and “to nourish his energy”. What is the actual way of the harem advocated by Xunzi?
Since the Tang and Song dynasties, Xunzi’s position is similar to Mencius’ upgrade. Whether in the Song and Ming cognition or the modern new Confucianism, the situation is like this. The difference in positions between Mencius and Xunzi is important because of the focus of how to become the fantasy personality that Confucians seeks. Most Confucian figures in the Song and Ming dynasties believed that, compared with Mencius and Xunzi, the most basic weakness in understanding the theory of humanity, could not protect the achievements of Confucian fantasy personality. This is the case with the criticism of Xunzi by Confucian figures in history. These characters have different thinking and propositions, but they are all representatives of self-satisfaction in the internal cultivation of Confucianism. Why do they understand Xunzi and criticize Xunzi in the humanitarian issue? This is worthy of the current researcher’s contemplation. Of course, from the perspective of modern academic research, especially when Confucian fantasy personality is no longer an unspoken goal, the theoretical weakness of Xunzi’s humanitarian theory on the formation of Confucian fantasy personality no longer constitutes the reason for the suppression between Mencius and Xunzi’s academic research. In addition, the influence of Xunzi’s research, which was earlier in the academic world, has shown that a tide of Xunzi research seems to have appeared in the recent Chinese mainland, which can be understood. However, can Xunzi’s research and promotion have to advance from humanitarianism and develop it in the basis of overcoming the interpretation of the differences between the Confucian figures of the past?
In fact, in addition to humanitarianism, Xunzi’s thinking has many other aspects worthy of in-depth study. The “Xunzi’s teaching” formed by various opinions about Xunzi from ancient and modern times, China and abroad, also has enough space for current research务官网官网网站网站网站官网站网站网站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站� In my opinion, Xunzi’s efforts are worth itDiscussed topics. In this regard, some research results have been produced in the academic community so far. ③ However, for more profound and complete topic discussion, there is still a need for further replenishment. The work of this article hopes to give a comprehensive and thorough assessment of Xunzi’s physical and mental cultivation based on the previous research results through a profound and detailed analysis of the original text.
1. “Scholars”, “Scholars”, “Scholars”, “Sages”: Models of fantasy personality
On the question of what is fantasy personality, Xunzi inherited the concepts of Confucius and Mencius, such as “Scholars”, “Sages” and “Sages”, and on the other hand, he also put forward the unique concepts of “Scholars”, “Scholars” and “Sages”. At the same time, regarding the differences included in the fantasy personality, or perhaps the differences from low to high expressed by the fantasy personality, Xunzi also put forward a clear boundary for Confucius and Mencius.
Since Confucius changed the standard of “correcting people” and “gentleman” from “position” (blood sect) to “virtue” (action). The concept of “correcting people” that has existed in ancient times in the ages no longer refers to the generation of people with a noble blood sect, but has become the name of the fantasy personality that Confucians yearn for and seek. This meaning of “righteous people” is not only inherited by Mencius, but also gained a clear impression from Xunzi. The word “righteous person” that appears 299 times in “Xunzi” is almost applied to the meaning of conduct. In addition, just like Confucius, Xunzi’s claim to the conduct of “correct people” is often highlighted by comparison with “gentlemen”. It is precisely the definition of “righteous people” by “virtue” and regards it as a model of fantasy personality. Xunzi also applied the expression “righteous people” in “The Twelve Sons”.
In Confucian tradition, as a description of fantasy personality, “correct person” is the most widely used noun. Xunzi is no exception in this regard. ⑤ However, if the Confucian fantasy personality still includes the level of differences, then, the “righteous people” and “sages” not only have noble moral cultivation, but also have excellent political management skills, and are in one’s “inner sage”
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