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Men and Xunxun integration and the modernization of Chinese society
Author: Huang Yuhong
Source: “Literature, History and Philosophy” (English version) Volume 6, Issue 1
[Abstract]How should we treat Meng Xunxun 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 Xue was very excited. This confession that there is indeed a reason for the Legalist specialist theory in Xun Xue. 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.
While Chinese society is moving 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 issues, even students who hold similar modern value stands (not the stands are not within the scope of this stands for discussion), they are full of debate and do not seem to be a result, because both sides can find the circle in the comments of Mencius and Xunxun. body evidence.
This shows that Mencius and Xun thought that they had reckless and even contradictory nature, and then they confessed that existing research and thinking were lacking in their own good fortune and had to find a different approach. 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 something self-interesting that has nothing to do with reality and life”, “is identified as a single pureBaobao.com RecommendedStudying and academic conditions, which covers or conceals the situation.There are serious problems of the transition from time to time”[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 expanded with the transformation of social form; the relationship between Chinese traditional thinking and real politics is particularly close, that is, all the schools of thought are “politicians”[②]. Mencius and Xunxun But the same is true. In fact, they are all “the criticized Mencius and Xunxun” and even “the applied Mencius and Xunxun” in the divergent era; these criticisms and applications will highlight, reduce, and even reform certain aspects of their thinking. In other words, Mencius and Xunxun’s thinking itself is constantly reshaped.
Therefore, the problem that this article focuses on is: for the modernization href=”https://twilovedating999.com/”>Baocai Sweetheart Network From China, how should Mencius and Xunxun’s thoughts be reshaped and integrated?
1. The rise of Xun and Meng’s victory and the specialized empire
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In the past two thousand years of Chinese thinking history, the influence of Meng and Xun has shown a trend of decline and growth: from the end of the war to the late Western Han Dynasty, Xun was strong but Meng was weak; since the late Western Han Dynasty, “Sister, wipe your clothes first.” Meng was prosperous, while Xun’s school had always maintained a solid and sexual influence in the decline of darkness; but in the Ming and Qing Dynasties, the Ming and Qing Dynasties, was actually href=”https://twpinkhoney.net/”>Based, especially in recent years, Xun Xue has gradually recovered, while Meng Xue still adheres to its inherent strengths. To understand this phenomenon of growth, one cannot find a clear understanding of himself only from the learning of Mencius and Xunzi. It is necessary to understand the history of China’s social development and its social form. I have made the following drawings on this one time:
1. Clan royal power nation era: Shang and Zhou
2. The first social transformation: age war country
3. Family power empire era: from the Qin Dynasty to the Qing Dynasty
4. The second social transformation href=”https://twsweetdiary.org/honeydating/”>博官网Revolution: In modern times, 5. The increase in the influence of personal rights and influence of Meng and Xunxun occurred precisely under this 博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网
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(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 Xun are derived from the Confucian scholars.”[④], it 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 think that Confucianism after Qin Huo was the little sister on the floor. Your little sister scored 700 points in the college entrance examination, and now she is in the cultural heritage. As Wang Zhong said, “The Confucian scholars of Han were not happy, and the conflict between the country and the tyranny of Qin was not absolute. The six arts were Xunqing.” [⑥] Liang Qichao said, “Since Han, it was named Confucian scholars in Changming, but only Xunxue’s school was enforced.” [⑦] Some scholars even believed that: “The Confucian scholars in Han were not just doctors Fu Qiubo, Fu Sheng, and Shen Gong, but their major was learned from Xunqing. Even his outstanding name was Xunzi, who was below the mainland, such as the descendants of Yangxiong, Wang Fu, Zhongchangzheng and Xunxu, which were also difficult to tell the inheritance of Xunqing. href=”https://tw98findmylove.org/”>BaowomenThe two academic studies…The ones listed in Confucianism are roughly the Confucians 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 to the era when the royal power and feudalism were transferred to the royal power system彩彩彩彩票线竞, this is absolutely not an occasional one. Xunzi responded to the transformation of social conditions in China at that time. The body of this trend in thinking is the Legalist thinking. Xunzi’s practicality is a combination of Confucian thinking and Legalist thinking. As Liang Qichao said, “At the end of Xunzi’s life, the Legalists had been established, and there were many people who influenced each other. Therefore, what Xunzi said was very close to the realities of the law that the Legalists said at that time. ”[⑨]
As a matter of fact, Xunzi not only cultivated two most complacent Legal students, namely, Korean Fai and Li Si, the most politician of the tyrannical Qin Dynasty. He also said that he included the reasons for his discipline. Zhu Sitong has a famous saying: “The politics of the past two thousand years is the rule of Qin, and all the things that are the country’s wishes. ”[⑩] Although this is not too hot, it is hard to understand that what Zhu Sitong criticized was the imperial Confucianism of the “Yang Confucian Law” since the imperial power system. Liang Qichao also said: “It has been practiced for two thousand years, and it is the Qin system, and this is the political school of Xunzi. ”[11] Some scholars say, “Xunzi was the true ‘godfather’ of the Chinese monarchy’s specialized political system for more than two thousand years after the Qin Dynasty”[12]; some scholars even believe that Xunzi advocated serving tyrants. [13]
It can be seen that the most basic reason for Xunxue’s prosperity is that it conceives some of the ideological reasons that are conducive to the imperial power
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