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Men and Xunxun integration and the modernization of Chinese society
Author: Huang Yutong (Specially appointed professor of Shandong University and doctoral supervisor at the Institute of Confucianism)
Source: Author Author Authorization Confucian Network Published
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[Abstract] How should we treat Meng Xun tomorrow? This is a serious topic of Confucian rejuvenation. Mencius and Xunxun thought that they were reconciled and even inconsistent; and they have always been constantly reflected, shaped and applied with the evolution of their career methods and the transformation of social forms, and their influence also grew. In the international transition from royal feudalism to imperial power in Chinese society, Xun was excited. This confession that there is indeed a reason for the Legalist specialization in Xun. In the era of the imperial power, Xun Xuexi, who was suspected of being a Legalist, became excited as the authentic Mengxue. However, Xun Xuexi still used concealed sentiment to a serious and even the most basic influence. This is the political line of “Yang Confucian Law” that specializes in power. Integrate conditions As Chinese society moves towards modernity, Xun Xue is excited. This confession that there are ideological resources in Xun Xue that helps in the enlightenment of modernity. However, Xun’s modern rejuvenation came with the modern rejuvenation of Confucianism, so Mengzang did not do so, which means that Mengzang must integrate Mengzang, and the condition of integration is to “benefit” the thoughts of Mengzang and Xuzang respectively based on modern values.
【Keywords】Mencius; Xunzi; Integration; China’s social modernization
How should Mencius and Xunzi be treated tomorrow? Is it certain or not? Should the two stand up or integrate them? For these problems, even those who hold similar modern value stands are full of arguments (the viewpoints that are not within the scope of this stand) are full of disputes and do not seem to be a result, because both sides can find their own evidence from the comments of Mencius and Xunxun. This shows that Mencius and Xun thought that they had reckless and even contradictory nature, and then confessed that existing research and thinking was lacking in prosperity and must be relied on.A path. This article will analyze the relationship between “the transformation of Chinese social form” and “the increase in the influence of Mencius and Xunzi’s thoughts” to determine the attitude we should have about Mencius and Xunzi tomorrow.
Why is this like this? I have said: the existing accounts of Confucian history and Chinese philosophical history “often abandon the historical and contemporary nature of Confucianism and become a pure conceptual game, concealing the characteristics of Confucianism in the era”; Confucianism “is described as a kind of self-interesting thing that has nothing to do with reality and life”, “is identified as a single pure academic form, covering or concealing the serious transformation of the era in itBaosheng Sweetheart Network Problem”[①]. But in fact, any thinking is a product of the times, and its influence on the present and later generations has also changed and changed and expanded through social forms. The relationship between traditional Chinese thinking and real politics is particularly close, that is, all schools of thought are “politicians” [②]. The same is true for Mencius and Xunxun’s thoughts. In fact, they were “the criticized Mencius and Xunxun” and even “the applied Mencius and Xunxun” in the divergent era; this description and application will highlight, reduce, and even reform certain aspects of their thinking. In other words, Mencius and Xunxun’s thoughts themselves are constantly reshaped. Therefore, the question that this article focuses on is: For China moving towards modernity, how should Mencius and Xunxun’s thoughts be reshaped and integrated?
1. The rise of Xun and Meng’s growth and the specialized empire
After watching the history of Chinese thinking for more than two thousand years, the influence of Meng and Xun’s influence showed a situation of one decline and another: From the late War to the late Western Han Dynasty, Xun’s education was strong while Meng’s education was weak; since the late Western Han Dynasty, Meng’s education became more prosperous, while Xun’s education has always maintained a solid and sexual influence while darkness has always been; however, since the Ming and Qing Dynasties, especially in recent years, Xun’s education has gradually “nothing.” Rejuvenation, while Meng’s education still adheres to its inherent strength. To understand this phenomenon of growth, you cannot find a clear understanding of the history of China’s social development and social changes only through Mencius and Xunzi. I have made the following checkmarks on this time:
1. Clan royal power nation era: Shang and Zhou
2. The first social transformation: age war country
3. Family royal power nation era: from the Qin Dynasty By the Qing Dynasty
4. The second social transformation: in modern times
5. The increase in the influence of personal rights in the modern era
The increase in the influence of Mencius and Xunxun occurred under such social historical landscapes.of.
(I) Xun Xue’s ups and the first social transformation
Calling Confucianism the “Ware of Confucius and Mencius” is a very late statement. [③] Liang Yulin said, “The slogans of Mencius and Xunzun originated from the Confucian Confucians”[④], which is true. The actual situation is as Xu Xie said, “According to the great thoughts in the early days of Western Han Dynasty, Xunzi’s influence was actually greater than that of Mencius” [⑤]. In fact, it was not only the early days of Han, but also the influence of Xunzi was much greater throughout the Han Dynasty and even longer periods.
Why is this like this? Students often suffer from the Confucian inheritance relationship after the Qin fire. As Wang Zhong said, “The Confucian scholars in Han were not happy, and the conflict between the country and the tyranny of Qin, and the six arts were not destroyed, is Xunqing.” [⑥] Liang Qichao said, “Since Han, it was named Confucian scholars in Changming, but the ones conveyed by Xunxue were only the school of Xunxue.” [⑦] Some scholars even believe that: “The Confucian scholars in Han are not only Fu Qiubo, Fu Sheng, and Shen Gong. Yihua Ph.D. is a student, and his major is from Xun Qing. He is known as the Master of Xun Qing. From the bottom of the world, such as the Rong Xiong, Wang Fu, Zhong Changzheng and Xun Qing, it is also difficult to understand the inheritance of Xun Qing. The two academic studies… The ones listed in Confucianism are roughly the Confucian scholars of Xun Qing. “[⑧] Of course, this kind of speech is not wrong, but they are all just general observations.
Xun Xue’s prosperity was the first time in the Chinese society, that is, the era when royal feudalism was transferred to imperial power, which was absolutely not an occasional one. Xunzi responded to the trend of the transformation of Chinese social conditions at that time, and the body of this trend in thinking was the Legalist thinking. Xunzi’s practicality is a combination of Confucianism and Legalism. As Liang Qichao said, “At the end of Xunzi’s life, the Legalists had been established at the end of the country, and there were many influences of thinking. Therefore, what Xunzi said was very close to the nature of the law that the Legalists said at that time.” [⑨]
Indeed, Xunzi not only cultivated two most complacent Legalists, that is, Korean fairies and the most important politicians of the tyrannical Qin Dynasty, and Li Si, who was also the most important theorist of the tyrannical Qin Dynasty, and he also learned that he included the reasons for his specialty. Zhu Sitong has a famous saying: “The government over the past two thousand years is the Qin government, and they are all big and chaotic; the learning over the past two thousand years is the Xun school, and they are all the wishes.” [⑩] Although this is not unheard of fire, it is not difficult to understand: what Zhu Sitong criticized was the imperial Confucianism of the “Yang Confucian Law” since the imperial power was specialized. Liang Qichao also said: “Those who have been practicing for two thousand years are actually the Qin system, and this is the school of Xunzi’s politics.”[11] Some scholars say that “Xunzi was the real ‘godfather’ of the Chinese monarch’s specialized political system for more than two thousand years after the Qin Dynasty”[12]; some superior price pttsome students even believe that Xunzi advocated serving the tyrants. [13] It can be seen that the most basic reason for Xunxue’s prosperity is that it c
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