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The singularity of desire and swaying: New statement of Xunzi’s humanitarian theory
Author: Li Youguang (Dr. Philosophy, professor at the Institute of Thought and Civilization in Southeast China, and doctoral student supervisor)
Source: “Modern Philosophy”, Issue 2, 2021, published with a lecture
As a hot topic in the current academic community, students present an upset in the discussion of Xunzi’s humanitarian theory. Based on the theoretical question of responsive to the dispute over the Xunzi humanitarian theory, we first made comprehensive considerations and discussions on the five representative points proposed by Xunzi humanitarian theory: sexual misconception, sexual maneuvers, sexual danger, sexual argument and sexual misconception. On this basis, the unearthed text Guodian’s “Heart” and “Nature” model in “Nature Believes” is combined, and the main reference is the Taoist Taoism of Lao Zhu and Mencius as the thoughts, and the relationship between the mind and nature presented in the text of Xunzi. Finally, this article proposes that Xunzi’s humanitarian theory should be the academic view of sexual desire and habit.
Keywords:Sexual malaise;Sexual malaise and sexual crisis;Sexual malaise is good at speaking;Sexual malaise;Sexual malaise wants to be evil
As the main representative of Confucianism, Xunzi’s thoughts are very large, but because of his erotic conception in humanitarian theory, it is different from Mencius, which has caused various arguments among later scholars, especially for the Song and Ming ideology scholars who loved to admire Meng, Xunzi’s understanding of humanitarianism is undoubtedly the main theoretical obstacle to the sequel to the Confucian system. Since Korean Yu and Li Ao tried to replicate the Confucianism in the middle Tang Dynasty, Xunzi has been placed outside the Confucian sequel to the Confucian sequel. Since then, Xunzi’s academic thinking has been obscure and unrecognizable. It was not until the Qing Dynasty Confucian scholars explained and valued Xunzi from the beginning.
Because of Xunzi’s position and influence in the history of Chinese thinking and his inherent Confucian position and collection characteristics, in the academic world tomorrow, more and more scholars began to pay attention to Xunzi and tried to reevaluate his thinking and learning position in his thinking and learning. During this period, due to the special and main nature of Xunzi’s humanistic thinking, the academic community has set off a new research and discussion tide in many aspects, combining the text of Xunzi and the relationship between Xunzi and the pre-Qin Scriptures. Overall, the academic community’s humanitarian theory about Xunzi has put forward five representative academic views: in addition to the traditional theory – sexual misconception, there are four types of sexual behavior, sexual danger, sexual habits, and sexual evil and good-hearted speech. In this article, we will analyze and explore these five current opinions on Xunzi’s humanitarian theory, and on this basis, we will propose that Xunzi’s humanitarian theory actually should be a view of the sexual desire and habit.More.
1. The Five Essentials of Xunzi Humanitarianism
Positioning Xunzi Humanitarianism as sexual misconduct is that there have been two-line stars becoming first-line stars, and resources are coming in a hurry. This discussion has been somewhat conclusive since Wang Chong concluded that Xunzi advocated the argument of nature in “Theory of the Nature”, especially after the reversal of the representative scholars of Song Dynasty Cheng Xi and Zhu Xi. Since the late age, the Hong Kong New Confucianism, which focused on the value and meaning of the philosophy of mind and nature, focused on Xunzi’s humanitarian thinking, also mostly regarded it as a natural slander.
The humanistic theory is undoubtedly closely related to the “Neurial” chapter in the book Xunzi. “Xunzi” focuses on humanistic thinking and has a vivid and clear color on the stage, and is undoubtedly the first chapter of “Natural Evil”. Because of this, when later scholars talked about Xunzi’s humanistic thinking, they all thought of the first chapter of “Natural Abuse”, and their thoughts were not affected by this. From the perspective of academic history, it is actually incomplete to judge Xunzi’s humanitarian theory as a natural evil [1], which is actually incomplete, and should be said to be a standing issue (or ideology of Taoism) that is largely a academic issue. The question of the humanistic argument is problematic only by the article “Natural Abuse” and does not say what “Natural” refers to what Xunzi said. Even if Xunzi calls “Natural Abuse”, whether this “Natural Abuse” can refer to the essential aspects and reasons of a person, and whether it can be fully judged is also a problem.
Because it is deeply influenced by the sexual evil position, some scholars have made decisions about the humanitarian theory of Xunzi respectively. As different as these two views are different in terms of language, they also show certain differences, but they are essentially prolonged and applied in the basis of sexual misconception. Chen Guanglian’s sexual ecology believed that Xunzi came from the natural meaning of his nature and formulated humanity with “original essence”. The nature of this “original essence” is human nature. This is natural nature without any good or evil, and evil is the tendency of nature in social life, which is said from the disadvantages of nature. Xunzi’s sexual misconception is used to regulate and prove evil. The key to the value judgment is “smooth”, which reflects the appearance of the consequences. However, nature is not fixed on evil. If it is transformed with energy outside of nature, its direction can be changed even more. Xunzi only advocated that the original nature of the nature is towards evil, and did not deny that it had the ability to change the nature of the nature of the good. The reason why Xunzi emphasized the humanistic etiquette was precisely to emphasize the importance of the etiquette education. Above this foundation, Chen Guanglian divided nature into three levels or realms: the nature of nature is the original state of humanity, while the nature of humanity is the real state of humanity, and goodness is the value confirmation of humanity. [2]
Xi Xiaodong believed that in Xunzi’s philosophy, nature refers to the natural direction that people have in life, which not only includes the three talents of knowledge, emotion and intention, but also includes the emotions and desires that arise from it. On this basis, he used the Zhu Xi people’s thoughts on the mind and mindThe Chinese comment on the human heart proves that Zhu Xi’s comment on the dangers of the human heart is suitable for Xunzi’s argument about “nature”. Therefore, Xunzi’s humanitarian theory should understand the dangers of the human heart. [3]
The sexual malarial view makes a static definition of humanity with a broad sense, and actually ignores the nature of nature itself and its innateness, as well as the orientation and dynamic process of sex in the process of human development, while sexual malarialism and sexual dangers are interested in relating to this lack. However, although sexual maneuvers and sexual dangers are both about the energy of humanitarian direction [4], there is still a certain difference between the two. Sexual behavior is more about the dynamic development and process that emphasizes humanity, which is a trend, orientation and energy, and does not expect that sex must be evil [5]; although sexual dangers also show an energy, it is more about the consequences of enhancing energy. In other words, both the sexual ecstasy and the sexual crisis emphasize the rich experience of Xunzi’s humanistic theory. The sexual ecstasy they emphasize is not acquired, but later, not the provocateur of the humanistic evil. This is different from the provocateur of the theory of “Xunzi’s sexual ecstasy is later, and he is not the provocateur of the humanistic evil” [6].
In addition to the three views of sexual affliction, sexual aphrodisiac and sexual crisis, sexual aphrodisiac is also a more important view of the current academic world. Regarding the viewpoint of sexual discussion, the earlier proposer was Tatsuroro from japan (Japan). In the 70th year of the last century, Yujiroro took the initiative to replace “sexual evil” with “sexual habits”. [7] In addition to Yu Liulang, the national scholars who stand on the humanistic theory and uphold the nature and style of Xunzi are important to Zhou Yi as the representative. Zhou Yicheng believed that in the book “Xunzi”, as long as “Natural Evil” clearly advocates humanitarian evil, other places in the book “Baocai.com Experience” do not have any explicit statements or hints about humanitarian evil. On the contrary, there are too many things that show that humanity is not evil, such as “Talent”, “Talent”, “Talent”, “Talented Name”, “Talented Incest”, “Sutra” and “Correct” are all like this. Based on the assessment of humanitarianism in these chapters, the author believes that people in the pre-Qin period said that “nature” refers to things that are innate and things that are related to acquired reunion. Hu
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