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【Yao Haifeng】Criticism and absorption and feeding back with the melting of the trophy—A new study on the influence of Xunzi in the QiluwenBaobao Message BoardIntegration
Author: Yao Haifeng (Qingshima Urban College)
Source: AuthorContracting contract rights are released, original “Study on Excellent Traditional Civilization of China” (Editor 6)
[Content summary] Zi civilization and Lu civilization are originally two different civilizations. Due to transportation, mutual convergence and convergence, they have become a unified Lu civilization, and have moved from regional civilization to mainstream civilization, and finally become the backbone of Chinese civilization. Xunzi, who was the master of thinking at the end of the war, developed a serious influence of criticism and absorption and feeding back the trophy in the confluence of the Qilu civilization. Xunzi had long emerged from the civilized prejudice of “respecting and humbleness”, and even reached a height of understanding that later generations could not meet. Taking advantage of the criticism of Qi and Lu civilization, Xunzi realized the balance between diversity and unity in the field of Zongzhou civilization, the harmony between utilitarianism and benevolence, and the convergence of kings, hegemony, tribute and law. From Xunzi’s melting of Qi and Lu civilization, Xunzi combined Confucianism with the three elements of Confucianism, Confucianism that promoted Taoism, and Confucianism that made politics of later generations, and his level of immersion in later generations is also far beyond imagination and influences later generations’ politics. By this day, the criticism and smearing and feeding methods used by Xunzi in the confluence of the Qilu civilization still have major implications for the integration of academic thinking, civilized transportation and even the creation of human civilization.
[Keyword] Xunzi; Qilu civilization; criticism and absorption; melting and feeding
Introduction
The Qilu civilization [①] was established since the early Western Zhou Dynasty divided the feudal states between Qilu and Lu. The two countries began to have vassal states and changed due to time and random changes. They adopted the concept of “simplifying the gifts according to their customs” and “changing their customs and reinforcing their gifts”, and derived two different civilizations: Qilu civilization and Lu civilization. The two countries have frequent traffic due to the close geographical distance, which has opened up a long road of civilized traffic. The Qilu civilization is not a simple addition between Qilu civilization and Lu civilization, but a new result of the new civilization that inspires and integrates the Xinxing Zhou civilization and the East China civilization. The formation of the Qilu civilization has experienced the initial emergence of the Western Zhou Dynasty’s feudal period, the emergence of the Qilu civilization circle and the Lu civilization circle during its age period, the integration of the warring Qilu civilization and the Lu civilization circle, and the guiding influence on the thinking and politics after Qin and Han. In other words, the Qilu civilization has a long development process from the East China civilization to the civilization that was formed by the founding of the Lu Kingdom to the confluence of the Qilu civilization, and even became the backbone of the Chinese civilization.
Xunzi, a master of the hundreds of schools of thought, was at the key point of the convergence of the Qilu civilization. He used his great spirit of being deeply rooted in the glorious way and used criticism to absorb and fuse the melting of the Qilu civilization, and made great contributions to the mutual integration, integration and integration of the Qilu civilization. According to the fragments of the two pre-Qin classics such as “Xunzi”, “Korean Feizi”, “War National Strategy”, “Historical Records”, and “Volume and Common Issues”, Xunzi was a native of Zhao, and he traveled to Yan and Qi, and should have hired Zhao and Qin to be the ruling of Chu Lanling. Xunzi spent a long time in Jixia Education Palace in Qiguo, and there was a long and close interaction with the Qilu civilization. Although he was born in Zhaoinvestigation of nourishing market and was influenced by the three civilizations, from the later life experience, Xunzi’s ideological foundation was importantly laid by Qi civilization and Lu civilization. His key words that influenced his academic efforts and thinking were critical absorption and feeding back. It is precisely because of this that some scholars smelled the chaotic taste of Xunzi’s thoughts and felt the profound impact of the Qilu civilization, especially the Qixi civilization, so they believed that the Xunzi school was originally a member of the Qixi Confucianism or the Qixi Legalists.
On the one hand, Xunzi became a master of pre-Qin Confucianism and even pre-Qin studies due to his achievements in shaping the Qilu civilization; on the other hand, because he had criticized and absorbed the grand influence of the Qilu civilization and feeding back, he became a member of the Qilu civilization and even the Chinese civilization. The second aspect is particularly important and deserves deep discussion.
1. Get out of the civilized prejudice and lowliness
The proper recognition and correct evaluation of civilization are conditions for civilized integration and mutual understanding. Thinkers who have been immersed in a certain civilization for a long time can form a recognition and evaluation of civilization through in-depth reflection and theoretical analysis. To be honest, civilized knowledge and evaluation are often not objective historical facts, but civilized prejudice based on certain values. From this meaning, civilization not only has a visual dimension, but also has a value-accepted dimension. In the long history of Chinese civilization, the view of respecting and humbleness has always occupied the upper hand, and has continued to this day, with a considerable impact [②]. This view is the value judgment based on the foundation of the Zongzhou civilization, which happens to be a civilizational prejudice.
The eras where Confucius, Mencius and Xunzi were respectively the late age, the middle and early wars, and the three people were very similar. Confucius was a Lun, and he first opened the precedent for understanding and evaluation of Qi and Lun. He once had the classic evaluation of “The politics of “ru and corruption are brothers” [③] and “As long as the change, as for the change, as for the Tao” [④]. Zhu Xi believed: “When Confucius was a man of customs and eager for utilitarianism and liked to praise and praise, he was a remnant of the dominance of politics. Lu Yan emphasized teaching and respected faith, and was ashamed of the old kings. However, the people lost their power and failed to learn it. It was often criticized. There was no waste.” [⑤] Confucius’ comments highlighted the high evaluation of Lu Yuanzong Zhou., and at the same time, it pointed out the differences between the differences between the Cilu: on the level of civilization value, the Cilu is higher than that of the Cilu and is almost the Tao. Qi, Lu and Tao are divided into three different levels, and Lu is close to the right level, but there is no imperfect duck for the three. Qi and Lu can achieve the way of the previous kings through appropriate management, but it is difficult for the level of the rise to be different. Unfortunately, the evaluation of Lu’s politics is only based on the bloody clan, which is a historical tracing of the Zhou Dynasty’s feudal division. Confucius’ personal fantasy “from the Zhou Dynasty” led to excessive partiality towards Lu, making its evaluation difficult to avoid being subject to value-based color.
Mencius was a man of the country and a thoughtful thinker who grew up under the birth of the Lu civilization. He has a great agreement with Lu civilization and has been living in Qiguo for many years. He has a relatively deep understanding of both Qiguo and Lu, but prejudice has not been prevented. When Duke Sun Chou asked, “The Master’s achievements in Qi are worthy of Guan Zhong and Yan Zi.” Mencius’s reply was “Zi is a man of Qi, and he knows Guan Zhong and Yan Zi have been punished.” [⑥] Gong Sun Chou was a national, and he highly valued Guan Yan’s achievements. Mencius did not consider it to be aware of the great politicians such as Guan Zhong and Yan Zi, who were praised by the time and later generations. This was naturally a civilized prejudice under his tyranny and domineering perspective.
Renity and utilitarianism are the main differences between the bottom layer of Lu civilization and qi civilization. Mencius said: “If a man of Qi speaks with a king, he is not beautiful to benevolent? His heart said, ‘What is the point of saying benevolent and righteousness?’ He said, “What is this enough to speak benevolent and righteousness?” He said, “If you are not respectful, you are not very respectful. I am not the way of the king and Shun, and I dare not take it before the king. Therefore, there is no man of Qi as much as I respect the king.” [⑦] The man of Qi does not take benevolence as a reward, and Mencius said that the king of Qi is based on the way of the TC:sugarpopular900
