【林桂一包養榛】在禮與法之間：荀子的軌制之思

Keywords: Xunzi; Governance; Give; Sport (Law); 㓝 (Prime); Standard; Righteousness

[Fund Project] National Social Science Fund Project “Xunzi doubts difficult to distinguishIt is a discussion with Xunzi’s thinking system” (14BZX041), and the “General History of China’s Humanitarian Discussion” (15ZDB004), a serious project of the National Social Science Fund.

Men and Xunzi have a big difference in the “Heaven-Human Discussion”, but their respective “Heaven-Human Discussion” is a kind of “Heaven-Human Discussion” [i]. Xunzi’s humanitarian Discussion is the same as the “Heaven-Human Discussion” and the “Heaven-Human Discussion” and is in line with each other. It is discussed in combination, but this kind of spiritual communication or body is not the spiritual communication of Sen Meng or later Taoism in the Song Dynasty and the Ming Dynasty’s mind, but the spiritual communication of geography and realizing humanism. It is the spiritual communication of insight into the life of heaven and man and how to generate the mechanism of rest and operation in a specific way. In order to remove the roots of metaphysical psychic nature or the roots of thinking, especially the theory of nature, Xunzi not only seriously explored the “nature” modelShort-term cultivationThe blood and humanity know the true nature, and try to guide humanity theory to a sentimental discussion that does not have any metaphysical knowledge and is concrete and verified and verified by everyone. Xunzi introduced from the “humanity” theory to the “emotional” theory (humanity can be abstract, but emotion cannot be abstracted), and Xunzi conveyed humanity and emotion and emotion to the “heaven” , and discuss the way of governing the world in the context of human nature, this opens up the purpose of morality and the mindset of regulating and thinking.

1. “Heaven’s emotions – to relieve emotions”

“Xunzi·Justice Name” says: “Nature is the result of heaven; emotion is the quality of nature; desire is the response of emotion. “He also said: “The reason why life is born is the nature of the mind. The essence and feeling of the harmony of nature should not be done but naturally be polite. The nature is fond of joy, anger, sorrow, and joy. Emotion is only the heart that is jealous of the mind, the heart that is jealous of the mind can be jealous of the mind, how can the mind that is jealous of the mind and then become jealous of the mind. ”[ii] This clearly defines the three key thoughts of “nature-emotion-desire”, just as Xun Xun, a descendant of Xunzi, said, “All emotions, minds and wills are aliases for nature” (Shen Yan · Lu Yan 2).

The “Tians” chapter goes from heaven to man, and learns the theory of the way of heaven from geography When it comes to “the body is full and the spirit is born, and I like to be sad and happy, angry and sorrowful, and I like to be sad and sorrowful, and I like to be sad and sorrowful, and I like to be sad and sorrowful, and I like to be sad and sorrowful, and I like to be sad and sorrowful, and I like to be sad and sorrowful, and I like to be sad and sorrowful, and I like to be sad and sorrowful. Xunzi’s humane theory is the same content of Mencius’s thoughts, but Mencius will belong to the later The benevolence, righteousness, wisdom, etc. (of course Mencius did not think it was acquired) were matched with the word “heaven” and said the “five elements”; Xunzi regarded “good, joy, anger, sorrow, and joy” as the content of emotions, and said “heaven” as “heaven” as “heaven”. The concept of “heaven’s love” is to buy “heaven” or chase “heaven” “Heaven” has made the sentimental discussion support from the theory of the way of heaven. Si Meng climbed the five virtues of benevolence, righteousness, wisdom and sage (kind) to the “five elements” of the original theory of the way of heaven and the five elements, and actually gained the support from the theory of the way of heaven for his five virtues. Si Meng’s five virtues in his eyes and heart are actually connecting with and carrying the heaven.The virtue of heaven” (the “Five Elements” of Chu said, “×The virtue of form is manifested in the form of virtue…The virtue of virtue is the way of heaven…De is the way of heaven.” The silk books “Four Forms” and “Five Elements” say, “The shape of virtue arises”, “De is the heart of virtue” and “De is the way of heaven”), and “De is the way of heaven” is actually the “way of heaven” in Si Meng’s heart.

Liang Qichao said: “In fact, the word “nature” and the original meaning of the word “creation” is like this. Nature is ‘life’ plus ‘harmony’, which expresses the mind of life. ”[iv] The word “nature” comes from “王” and contains two levels of meaning or body. As for people, “王” is in the blood and flesh, and “heart” is in the emotional consciousness, and emotions are especially frustrated. Therefore, Xunzi raised the problem of “restraining emotions-cultivating emotions” – to resist disagreements and reasonable emotions, and to restrain fair emotions, so it is said that “emotion” is not The problem of human Taoism education and restraint under the sacred trend:

(1) What did the gift come from? He said: A man is born with desires, but he cannot get what he wants, but he cannot get what he wants. If he seeks without boundaries, he cannot fight. If he fights with trouble, he cannot fight. If he fights with trouble, he will be ruined. The former kings were worried about trouble, so The gift is divided into divisions to nourish people’s desires and to give them their desires. If desires are not scattered by things, things will not be equal to desires. The two are confronted and long, which is where the gifts arise. Therefore, the gift is nourishing. The five flavors of rice are tumbling and scattering the nose, which is why the mouth is nourished; the pepper and the fragrance are fragrant, which is how to nourish the nose; the muscles are strong and the ropes are engraved, which is how to nourish the eyes; The bells, drums, tubes, chimes, zithers, zithers, yus, shengs, so they are nourished; the appearance of the house is loose, and the pillows and banquets are hang out, so they are nourished. Therefore, gifts are nourished… Who knows why the husband is born in the dead is about to live! Who knows why the husband pays for money? Who knows why the husband is respectful and can be nourished! Who knows why the husband is nourished by his moral character and literature! (“Xunzi·英文”)