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Desire for raising and becoming a sage
——The reality of Xunzi scholars
Author: Zhang Meihong (produced by Lanzhou Major Philosophy and Social Sciences Institute)
Source: “Modern Philosophy” Issue 4, 2020
Time: Confucius was the 14th day of the July 14th of the Gengzi period
After staying in the laboratory for a few days, he was dragged to this environment. Ye also took advantage of the rest. Jesus September 1, 2020
Abstract:What kind of reality can a person have? In Xunzi’s view, it first shows that he is fair to satisfy the true “desire” and this is a psychological need for people to maintain their existence. Based on the order of fantasy preservation, Xunzi proposed that his own “gifting” and “teaching method” are a must for people. Through the guidance of “gifts” and “teacher method”, not only can the satisfaction of “desire” be properly guaranteed, but also prevent the loss caused by “seeking desire” in terms of preservation. In terms of preserving plans, people can form a strong order through self-legislation to cooperate with the investigation network to make it a powerful force as a kind of victory. People are “most expensive in the country”, which means that people should not be obsessed with popular things, but should have a higher level of reality. In the aspect of “learning to become a saint”, Xunzi believed that people were born equal. All people only needed to adhere to “cultivation”, and they would eventually achieve perfection and reality.
Keywords: Xunzi; adulthood; cultivate desire; self-cultivation;
The real meaning of human beings shows what people should be. In the pre-Qin Confucianism, Confucius called for the “birds cannot be together with the same group” (“Speech Weizi”), and emphasized that people must complete their self-realization in morality through responsibility. After Confucius, Mencius’s concern for humans still took the “distinguish between man and birds” as the path. However, in Mencius’s understanding, human reality, as a fantasy goal, is not an internal attachment to people, but a result of humanity’s outward extension. Under the predecessor of “humanity is good”, Mencius believed that human reality is more of a promise of virtue, and he was less satisfied with “desire”, and even once tried to reduce “desire” (“few desires”). Differences with Mencius, Xunzi’s reality must advance from the reality of “human being born with desire” (“Xunzi·Legendary”)1. In this field, human reality shows on the one hand the fair satisfaction of the original “desire”, and on the other hand, it is a great burden on its high tasks. The former highlights the existence of human beings as flesh and blood, while the latter theoretically gives a heavy reason for human beings to realize their virtues.
1. From the theory of heaven to the theory of man
What is the true existence of man? According to Xunzi’s argument that “those who speak good about heaven must have conquered people” (“Xunzi·Nature Abuse”), clarifyThis problem must start with the analysis of the relationship between heaven and man. “The movement of heaven is constant, not for existence, nor for death.” (Xunzi·Tianshu) In the expression of “the movement of heaven is constant”, “the way of heaven” represents the ordinary human understanding of the natural truth. The so-called natural truth includes both the true state of the peaceful world and the true existence of human beings. Specifically, “the way of heaven” is a broad and certain absolute force, and its existence is not changed by human subjective view, that is, “not for existence” and “not for death”. For man, the “way of heaven” is complete and peaceful, with the characteristics of “finding without seeking, and gaining without seeking” (Xunzi·Tianshu). Therefore, the “Dao of Heaven” goes beyond the conditions of man and has objectivity: “The sky is not as bad as man, cold as winter, and the earth is not as bad as man, and the distance is far away from man.” (Xunzi·Tianshu) As a constant, the “Dao of Heaven” is an object-oriented existence, and it is not as bad as man.
From the meaning of “Heaven’s Way”, Xunzi guided and led to the objective existence of humanity as the true nature of human beings in theory: “The reason why life is called nature. The combination of nature is produced by nature, and the nature is naturally called without matter.” (“Xunzi·Jingming”) Here, it talks about the objective existence of “nature” (“The reason why life is”), what is “nature”? Liang Qixiong believed that “this word refers to the nature of nature, psychological nature” 2, that is, “nature” is the original nature of human beings in psychology. In terms of meaning of “understanding the distinction between heaven and man” (Xunzi·Tianshu), Xunzi pointed out that “nature is the result of heaven; emotion is the quality of nature; desire is the response of emotion” (Xunzi·Correction of name). “Nature” is “the heaven of man”, which represents the true existence of man. Based on the advance determination of “human heaven”, Xunzi believed that “emotion” is the specific development of “nature” in terms of quality, and “desire” is a further step towards “emotion”. Taking the analysis of the relationship between “nature”, “emotion” and “desire” as the basis, Xunzi generalized “desire” in understanding, and then restored it to human true function.
As the true function, it means that “desire” is for peopleBaobao.com experience is broad, and it is the specific development of the connotation of “human heaven”: “Ordinary people have something together: they want to eat, they want to be hot, they want to be hot, they want to be rested, they like profit but they want to be harmed, they are born and possessed by people, they are the same as Yu and Jie.” (“Xunzi·Ruanhu”) In the analysis of “desire”, phenomena such as “cold desire to be hot”, “desire to be rested”, “loving to be profit”, and “desire to be harmed” are the vast functions of people, and their existence changes regardless of individual differences. In other words, Baobao.com, “desire” is absolutely right to people, and any body naturally has the function of “desire”. Whether it is the noble Yu,They were Xia Jie, who had bad moral character and were in common with each other in terms of “desire”. “Having desire without desire is different, survival without desire, not governance.” (Xunzi·Justice Ming) “Desire” is the true function of human beings. Xunzi believed that the two completely opposite problems emerged from the body of “desire with desire” and “desire without desire”. As for human beings as life existence, “desire” is “human heaven” and is an inherent fact. If an objective existence without “desire” continues to fully moralize humanity, it will lead people into the preservation environment. Therefore, in terms of the determination of “desire”, Xunzi refused to say that “desire without desire” is related to the death and preservation of people, and is not simple to do so, a problem involving social governance. Therefore, “desire” is the “heaven of man”, as Inheriting the “heaven of man”, its existence is uncontestable to people. The determination of “desire” is the right view of “heaven of man”.
2. The self-perception of the gifted teaching method
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