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“Genesis and Human Development” and Political Metaphysics – Xunzi Tianshu Micro
Author: Liang Bian (Chinese National Academy of Sciences; Chinese Mencius Research Institute)
Source: “History of Chinese Philosophy” 2021 Issue 5
Abstract: There are two themes of Xunzi Tianshu. One is to deny the divine learning and criticize religious science, and the other is to find metaphysical roots for the ritual. On the one hand, he proposed that “heaven has a constant action”, criticized the heavens for their interest and ambition from the perspective of “dividing heaven and man”, and confirmed that “governance is not heaven”. At the same time, he proposed “heaven’s profession” and “heaven’s profession” to illustrate the overall order and harmonious movement of the world. The former is a kind of experience heaven, while the latter refers to the origin and root behind the experience phenomenon, which is a kind of essence. Xunzi came out of the original heaven and proposed five kinds of genius, namely the king, the official, the love, the genius, and the genius. The first four of these are the genius and talents that the genius gives to people, and the genius is the law of heaven. Therefore, the genius is the metaphysical basis of human politics and the value principle of the law of honor. Xunzi’s heavenly rule includes the principles of cultivation, the principles of difference, and the principles of harmony or harmony. Xunzi’s theory can be combined into “generating human success”, and “generating human success” is based on the foundation of “generating”.
Keywords: Generate human beings and become Xunzi Tianshu, political metaphysics
Confucianism is the learning of heaven and man, and the relationship between heaven and man is a main dimension of Confucianism. When Confucians discuss human affairs, they often have to contact the heaven, believing that “thinking to know people, but not knowing heaven without accomplishing it” (“Traditional Notes: Doctrine of the Mean”), and make thoughts and explorations on morality and politics related to human affairs from a metaphysical perspective. As the palace army of Confucianism in the pre-Qin period, Xunzi advocated the “division between heaven and man”, and his heavenly affairs were concerned and controversial. The confirmer said that he adhered to the nature of the way of heaven and criticized religious science, such as Hu Xingxiong, “Xunzi was the most brilliant among Confucians because he could use the “willed heaven” of Laozi and the ordinary people to correct the “rewarding evil” of Confucianism and Mohism, and at the same time, he could also exempt Laozi and Zhuzi from the view of the way of heaven and the old kinds of evil results.” [1] In the second half of the previous century, Xunzi was determined because he was regarded as the representative of materialism. As Xia Zhentao said, “He (Note: Xunzi) believed that heaven is the material nature of object, and Tao is the natural change of objectivity, and systematically described his own materialism, natural way of nature.” [2] Those who deny it refer to Xunzi’s natural purity as a natural meaning, but invisibly meaning, and cannot lay the foundation for ethical value. For example, Mou Zongsan claimed in his profound and profound article “Xunzi’s heaven is not religious, not metaphysical, not artistic, but natural, that is, the heaven in science is “what is it is”… According to Xunzi, The meaning of the French are all based on humans, and they return to govern the heavens. The atmosphere and human desires are all heavens. This is what they see in heaven, so the French are free from peace and have to consider it to man. This is why they do not see the root cause. “[3] In fact, Xunzi discussed the heavens, and he wanted to deny the divine learning of heaven, and at the same time, he also found metaphysical roots for the gifts, and even paid more attention to the latter than the former. Xunzi’s HeavenIt is not just natural, but also physical, with a value that exceeds the dimension and has value. If Xunzi denies the interest and ambition of heaven through the “dividing between heaven and man” and criticizes Wu Zhu and Xie Xiang, then he also makes a demonstration and explanation of the Confucian gift-making style from a metaphysical perspective. In Xunzi, there is also a set of metaphysics, but it is different from Mencius’s moral metaphysics, not for Confucian benevolence, but for laying the foundation for the tribute, so it can also be called political metaphysics.
1. The development of the pre-Qin destiny and the problems faced by Xunzi’s destiny
Confucian destiny originated from the religious destiny of the three dynasties, especially the Zhou dynasty, and is the inheritance and development of the latter. The focus of the three generations of religious destiny is a kind of destiny that the Emperor of Heaven was ordered to say that the emperor or the emperor, who was the supreme ruler, had interest and purpose. He not only ordered the wind and rain, but also reduced the drought and conquer the heavenly time, ruled the blessings of the human world, and granted the destiny. It is the legal source of the rule of the royal power and has strong political effectiveness. In the view of the Yin people, the emperor had a secret sense of talent between heaven and the ruler of his man. When the emperor acted properly, the heaven would give good signs (“Safety Contest”), and when the emperor acted correctly, the heaven would give bad signs (“Jiuzheng”). For example, if a king is wise, the weather will be warm and suitable (“It is called wise, and the wind will come at a certain time”). If a king is wise, the wind will come at a certain time (“It is called sage, and the wind will be like the wind”). On the contrary, if the king acts wildly, the lewd rain will continue to continue (“It is said to be crazy, and the rain will always be like rain”), and the king is stupid and incompetent, and the wind will continue to fly (“It is said to be Meng, and the wind will always be like wind”) (“Shang Shu Hong Fan”). The heaven not only gave up the revenge and revenge, but also granted the emperor the right to govern, which was the basis for his rule in accordance with the laws. King Wen of Yin believed that “I have no life in heaven” (“Xibo Kanli”). Even personal blessings are decided by heaven. However, although the Yin people had the system of destiny, they were still in the stage of natural religion, and the divine spirits they believed in did not have the meaning of ethics. Although “all powers” are not “all good”, they are important for people to communicate with the divine spirits to pray and sacrifice. With the natural religious differences between the Yin people, the Zhou people have developed to the stage of ethical religion. In response to it, the Zhou people’s destiny has three main changes: First, it has created the supreme god, heaven, who has ethical connotation, represents human righteousness, and cares about the sufferings of the common people. Second, it strengthens the concept of “nature’s destiny is always there” and “nature does not make faith”, and believes that the destiny is transformed and changed. Third, it highlights the thinking of respecting virtue and protecting people’s vigor, and uses this as a condition to obtain destiny. In the eyes of the Zhou people, heaven is not only a personality god with the power to dominate, but also a supreme god of virtue. Not only is the worldly world, but it also stipulates the ethics of human beings. “It is easy to be a good person, and there are things and things. The right way to be a good person is to be a good person.. “(“Pensheng·Lingping Yijin”) Heaven is fair and selfless, and only supports the real virtues, “the emperor and heaven have no virtue, but virtue is pure” (“Zuozhi·The fifth year of Duke Xi” quoted “Zhou Book”). Heaven once favored and surrendered to the people of Xia and Yin, but because of its “only disrespect for the virtues, it was too early to surrender the destiny” (“Shangshu·Zhao Zhu”), the heaven turned and surrendered to the Zhou Dynasty. The heaven not only surrendered the destiny, but granted the rule of mankind, but also To exert a person’s fate and to influence auspicious blessings, you can “be aspiration of fate, auspiciousness, and a year of life” (“Song of the Lord”). In relation to this, the Zhou people no longer blindly studied the heavens, but instead put forward the concept of “Heaven does not make faith” and “Heaven does not make faith”. “Heaven does not make faith” does not mean doubting or denying the authority of heaven, but rather emphasizing that if the heaven fails to make faith, it can be respected for a family and a surname for a long time. So, how can we protect the destiny of heaven? Then? We must respect virtue and protect the common people. Therefore, the Zhou people retorted and emphasized, “Heaven blesses the common people” (“Tai oath”), “Heaven also mourns the common people around us” (“Summons”), and called for the people to “make innocent children” (“Kang Yu”), and morality and peace were greatly highlighted and emphasized. Comprehensively, the Z
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