[Abstract] Both Xun Zi and Zhu Zi advocated learning to be ritual and to learn to be holy. Xun Zi advocated "great accumulation" and Zhu Zi vigorously promoted "gewu zhizhi", both emphasizing the pursuit of knowledge in an empirical way, focusing on gradual and cumulative progress. Xunzi and Zhuzi have different theories of sex, but both emphasize the cognitive function of the mind and the dominant role of temperament. Both regard the "heart" as a kenchi that connects knowledge and morality, Xunzi advocates "emptiness and tranquility", and Zhuzi emphasizes "the lord respects and cultivates". Zhu Zi's "Master Respect and Cultivation" is more in line with the ritual spirit of traditional Confucianism, and at the same time integrates the cultivation system of Buddhist Taoism, which is a cultivation work with more operational and theoretical characteristics.
Xun Zi and Zhu Zi both attach great importance to etiquette and also pay special attention to learning. Since the Qing Dynasty, Xunxue has risen sharply, and there has been a lot of consensus in the academic circles on the similarities between Zhu Zi and Xun Zi, such as pointing out that Song Ru's "temperament nature" secretly uses xun zi's saying, "Xun zi is submerged, Taoist learning, Zhu Zi is close", such as directly saying that Zhu Xi's mind is "the mind of Xun Zi", such as saying that the two academic personalities are most similar - both pay attention to "learning" and so on, and so on. This article explores the similarities and differences of Xun Zhu from the perspective of learning etiquette and learning the most holy, and tries to understand the profound influence of Xun Zhu on Chinese culture, thought and education as a "systematic philosopher".
1. The Most Holy of Learning: A Comparison of the Goals of Learning
"Saints can learn" is a feature of Confucian educational thought. Both Xun Zi and Zhu Zi made saints the goal of learning. "Xunzi Persuasion": "Learning evil begins? Evil ending? A: Its number begins with the recitation of the scriptures and ends with the reading of the rites; its righteousness begins with the disciple and ends with the saint. The fact that "chanting" and "reading the rites" is the "righteousness" of "scholars" to "holy" means to achieve the integrity of personality through the study of the scriptures. Therefore, "scholars are inherently saints, and non-special scholars are people without directions" (Xunzi Li Theory). Although Mencius did not explicitly state that he would become holy by "learning", he called "the saint who is the most humane" (Mencius Li Lou Shang), regarding the saint as the highest standard of human beings. Neo-Confucians in the Song Dynasty generally pursued learning to the sages, Zhou Dunyi explicitly mentioned in the "General Book" that "saints can learn", Cheng Yi also believed that "saints can learn to come", Zhu Ziyun "Scholars must aspire to be saints before they learn". Very similar to Xun Zi's argument, Zhu Zi said, "If you learn to be a saint, if you don't learn, you will inevitably be a villager."
However, are Xunzi and Zhu Zi referring to the same as the "saints"? The ultimate of the saints that Xun Zi spoke of was the "Holy King." In the Xunzi Unmasking, it is said: "The one who is sacred is also the one who does his best; the one who is also the king is also the one who does his best; and the one who is exhausted is enough to serve the world." Therefore, scholars take the Holy King as their teacher, and the case takes the system of the Holy King as the law, and the law seeks its unity and imitates others. Xunzi took the Holy King as his teacher and considered it "not the sage Mo Zhi Neng King" (Xunzi Zhengyi). In terms of specific goals, Xunzi proposed both the first king and the queen. He advocated grasping the way of the first king from the way of the later king, and this view was a reaction and criticism of Mencius's "words must be called Yao Shun" and "those who obey the law of the first king and pass by, and those who have not yet done so". Obviously, Xunzi has created a Daotong theory different from Mencius's ideological system, and the Daoist genealogy proposed by Zhu Zi in the Zhongyong Chapter Sentence Order is obviously inherited from Mencius. If Xunzi's sage system includes many ideal and realistic saint kings, then Zhu Zi's sage system is much more stringent, and only three generations of saint kings, Confucius and his few disciples, Hou xue, and the ercheng brothers since the Song Dynasty are the successors of the Taoist system. Therefore, the debate between Zhu Xi and Chen Liang is not so much a debate between the Han and Tang Dynasties and the Three Dynasties and Wang Bayili, but rather a dispute between Xunzi and Mencius on the way of the first king and the law of the later king.
Similarly, in the pursuit of the specific goal of the ideal personality of the Confucian, Xunzi has a more careful division, and he believes that there are four kinds of real people: "There are laymen, there are laymen, there are elegant Confucians, and there are great Confucians." (Xunzi Confucianism) In terms of ideal personality, Xunzi advocates being a great Confucian who is "the king of the Fa", "unified etiquette and righteousness", and "one system", and a Ya confucian who "respects the wise and fears the law and does not dare to be arrogant", and does not do vulgar Confucianism, lowly Confucianism, and corrupt Confucianism. In Zhu Chen's argument, Zhu Zi exhorted Chen Liang to be "mellow and Confucian" self-disciplined, to do the work of intellectualism, and to learn the Tao and love others, "For today's sake, but when we are poor in self-cultivation and learn to take the cause of the sages, so that the poor and those who are good at their own, and those who are good at the world, then they will not be worthy of being the ears of the world." Chen Liang, on the basis of Confucius's evaluation of Guan Zhong and his guidance of Zilu, proposed that the goal of Confucianism is not to be "mellow Confucianism" but "adult", "Scholars, therefore, learn for people, and must be Confucian!" "In this world, Confucians are incompetent, and their inadequacies are very high, but they also want to be individuals." Chen Liang's rebuttal to Zhu Xi reflected the differences in scholars' pursuit of ideal personality in the development of Neo-Confucianism at that time, but it is not difficult to see that the sages and mellow Confucianism proposed by Zhu Zi have similarities with Xunzi.
Zhu Zi mainly follows the saying of the second course of "the sages are inherently different", distinguishing between the saints and the sages, he believes that the saints are clear and clear, and can be "born to know", while the ordinary people's qi can not be so pure, relying on "learning and knowing", can become a sage. Zhu Zi believed that saints adhered to the nature of heaven and earth, pure and good; wise people were good and stubborn, and could be taught to achieve the realm of "sincerity". Zhu Zi explained the section of the Zhongyong, "Self-sincerity, self-righteousness, and self-truthfulness, so-called teaching":
Virtue is untrue and clear is the virtue of a saint. What is born and what is there is also the way of heaven. First understand the good, and then be able to realize the good, the learning of the wise. Those who are taught are also humane. Sincerity is not clear, and ming can be sincere.
Zhu Zi used the model of one point of reason to explain that the sages can achieve the realm of "sincerity", "so they are holy, for the sages, for the heavens and the earth, and for the cultivation of all things, only this one reason." Sages and saints are actually no different, so Zhu Zi emphasized the importance of "learning and knowing", sometimes he said that "saints" are also "sages", he encouraged scholars to "be with ordinary people, not only with ordinary people, but also to be at ease not to take the sages as their own responsibility", obviously "born to know" saints are extremely rare, even if they are extremely talented, they also need to work hard, "mortals are the resources of knowledge, they must also study hard, they must work hard to get it." "Although we have the resources to learn, we must do dull work to get it." In Zhu Zi's view, the so-called dull work is to achieve the realm of "the great use of the whole is not clear" through continuous impoverishment of things.
In addition, xunzi also discussed the image, weather, and demeanor of the saints. The Confucian Effects describe it as follows:
The well is reasonable, the strict is also able to respect itself, the division is divided into its ends, the fox can be long-lasting, the music is not destroyed, the wisdom of its use is also illuminated, the practice of cultivating its use of the unified class is also, the sui sui is also its article, the xi xi is happy with the zang also, and the concealment of its fear of people is also improper: if so, it can be said to be a saint.
Xun Zi actually depicted his ideal image of a saint from the perspective of both internal and external cultivation, and the prestige and etiquette complemented each other perfectly. Song Ru admired the personality ideals of the sages and pursued the sage atmosphere, and the value care embodied in this "sage weather" not only required to be able to care for the society, worry about the world, and actively participate in the activities of governing the country and the world; at the same time, it also pursued the spiritual transcendence of the old Zhuang Daoists and Wei and Jin celebrities who were self-sufficient and leisurely and happy. Zhu Xi and Lü Zuqian of the Song Dynasty recorded the writings of the four sages of the Northern Song Dynasty, Zhou Dunyi, Cheng Hao, Cheng Yi, and Zhang Zai, in the "Records of Recent Thoughts", and for the first time specifically discussed the "sage weather" and "a great new invention for Song theorists". The criterion for dividing whether he is a saint or not, and whether he has a sage or not, is mainly to see whether he seeks the Tao, is reasonable, and rational.
In short, the sages of reason and long rituals are models that Xunzi and Zhuzi jointly respect. However, Zhu Zi's poor heavenly principle is different from Xunzi's reason, Xunzi's reason is based on etiquette, literary, orderly, and governance, and Zhuzi's heavenly principle is the law and law of things, the "reason for nature" and "the principle of nature" contained in all things and all things, and it is the unique study of physical and mental life and the study of righteousness in the Song Dynasty. In short, Xunzi attaches great importance to longli righteousness, and Zhu Zi focuses on promoting the righteousness of nature, sex, and etiquette, of course, the play of Zhuzi's righteousness is still a re-creation of traditional etiquette.
II. How Possible: A Comparison of the Foundations of the Mind
The Confucian theory of mentality is the theoretical basis for Xun Zhu's discussion on the teaching of etiquette as learning and becoming virtuous. Cai Renhou pointed out that Xunzi and Zhuzi are diametrically opposite in terms of sexuality, but they are extremely similar in mental theory. Xunzi was dissatisfied with Mencius's theory of sexual goodness, believing that it could not distinguish between "sex" and "hypocrisy", and advocated that goodness was the result of acquired cultivation and ritual education. Xun Zi believes that "the one who is born is called sex", "the sex person, the original material is simple; the pseudo-person, the literary theory Longsheng also" (Xunzi Li Theory). In Xunzi's view, sex, as the natural condition and qualification of life, "cannot be learned, cannot be done"; while pseudo, man-made, specifically, is etiquette, which is "learnable and can be done" and "can be done". "Xunzi · Sexual Evil says: "Therefore the reason why the saints are the same as the multitude is not different from the multitude, and therefore the heterogeneous and the multitude are also false." In Xunzi's view, "The righteous, born of the saints." The saint not only makes the ritual, but is always able to think about whether his thoughts and deeds are proper, and can unswervingly keep the ritual, so that even if he "indulges his desires" and "both his feelings", he can always be subject to the ritual and will not feel reluctant or uncomfortable. The saint who can be worshipped is the "extreme of humanity." Therefore, the knowledge of "transforming nature into falsehood" and understanding "ritual" has become the most important link in the way of Xunzi learning. As Yu Yingshi said, "No matter what attitude we have today towards the content of Confucian 'ritual music' and 'enlightenment', we cannot but admit that 'ritual music' and 'enlightenment' are inseparable from knowledge. In Xunzi's view, etiquette is used to "nourish people's desires and give people's needs", so understanding the knowledge of etiquette is also a part of personal moral cultivation.
Zhu Zi's understanding of sex is different from Xun Zi's. On the one hand, Zhu Zi inherited Mencius's theory of sexual goodness, agreed with the ercheng "sex is reason" theory, and believed that "Xunzi is extremely biased, only one sentence of sexual evil, and the big book has been lost." In his view, Xunzi's theory of sex denies the possibility of people receiving liturgical indoctrination, so it has been lost, but it is just "itching through the boots". On the other hand, Zhu Zi believes that Mencius "does not have to prepare for sex", and Xunzi "discusses qi regardless of sex is unknown". He continued the theory of "sex" from the perspective of reason and qi, and put forward the concepts of "nature of heaven and earth" and "nature of temperament" to perfect the theory of sex, thus consolidating the theoretical foundation for learning to sanctify. He believes that sex is reason, "sex is only benevolence, righteousness, and wisdom", "the so-called evil one, but qi also"? Destiny and qi are interdependent and inseparable, and if there is no "qi", then "reason" has nowhere to go. Mencius advocated sexual goodness, which is "on sex regardless of qi", and the reason why Xunzi's human nature has an element of "evil" is because he "talks about qi regardless of sex", and his sex is obscured and does not see the principle of sex. Therefore, instead of blaming Qi for obscuring the nature, it is better to use force to cure it so that Qi is in line with the Middle Way. It can be seen that the foothold of Zhu Zi's theory of human nature is still in the cultivation of work, and the qi is both biased and needs to be painfully processed. He said: "If the temperament is not good, can it be changed?" A: It has to be a change and the other way around. For example, 'One man is one hundred, and ten people are thousands', then 'although foolishness will be clear, although soft will be strong'. Zhu Zi said: "For learning is to be able to change the temperament of the ear." If you do not read poorly, the Lord will have a heart, and if you are desperate to calculate between yesterday and this day, I am afraid that I will not be able to help. In his view, to learn is to read and be reasonable, and to respect the Lord, which is the way to change temperament. It can be seen that changing temperament is a long-term accumulation, knowledge and practice interaction process.
In the system of thought of Xunzi and Zhuzi, the mind is born with the cognitive function of discerning all things and recognizing the laws of etiquette and righteousness of all things, and the dominant role of the mind on disposition allows people to be guided by the moral standards they know when making moral choices and judgments. Xunzi Unmasked: "How can people know?" A: Heart. Xunzi Qiangguo: "What is the Tao?" A: Courtesy faithfulness is also. The key to understanding etiquette is in the "heart", "if the heart does not make it, then the white and black are in front of you and you can't see it, and the thunder drum is on the side and you don't hear it." (Xunzi Unmasking) The mind plays the role of the master in the process of human cognition. The heart is the "Heavenly King", "the heart is in the middle of the void to rule the five senses" ("Xunzi Heavenly Treatise") "the heart has signs of knowledge" ("Xunzi • Correct Name"), the heart is not only the master of the human body, but also the master of the mind. "The Heart, the King of Form, and the Lord of the Gods, give orders and receive nothing." Self-prohibition also, self-making also, self-conquest also, self-taking also, self-also, self-stopping also. Therefore, the mouth can be robbed and make the ink cloud, the form can be robbed and the curse is made, the heart cannot be robbed and makes the intention easy, yes is accepted, and if it is not, it is resigned. The cognition and judgment of the mind are completely autonomous, but this "free will" does not necessarily guarantee that the mind can make reasonable judgments, so that human behavior is moral and society is governed. "Xunzi Zhengming" Yun:
Where the heart can be reasoned, although there are many desires, it is hurt to heal! If you want to move too soon, the heart makes it too. Where the heart can be irrational, the desire is weak, and the chaos is stopped! Therefore, the control of chaos lies in what the heart can do, and it dies in the desire of the love.
Human nature often shows a downward tendency due to the influence of human desires and human feelings, and the key to social chaos is whether the people's grasp of emotions and desires is "reasonable". As Ke Xiongwen said, "In Xunzi, we find a clearer division between 'heart' and 'emotion.'" The 'heart' has a major cognitive function that is different from the 'emotion'. When this function is guided by 'reason', the 'mind' can provide a reliable ethical guide for the expression of 'feeling'. That is to say, only when the heart is "rational", people's lusts can be governed, "heart" and "sex" are different from two, the heart controls the disposition by grasping the "reason", and "the reason in the heart" is the key to "governing the nature with the heart". Xun zi uses the metaphor of "pan shui" to compare the heart, believing that the heart is originally clear and clear, enough to "detect", but it is easily disturbed by external objects and "cannot be corrected", so it is necessary to "lead it to reason, and cultivate it to be clear" in order to "determine right and wrong and determine suspicion" (Xunzi · Unmasking"). In the Xunzi book, "reason" and "tao" should be one thing and two names, both referring to the objective "righteousness". With the guidance of etiquette, the mind can correct people's emotions according to etiquette, and in this path Xunzi and Zhuzi are very similar. Zhu Zi often said that "the mind is the master of the control", but he used the mirror as a metaphor for the human heart, he said: "The human heart is like a mirror, and there is not an image before." When something comes, Fang begins to see Yan ugly. As Cai Renhou said, "As far as Zhu Zi's thinking is concerned, the lord of the heart is really only the master of the housekeeper, not the master of the house." Mr. Xu Fuguan explained more clearly that Zhu Zi's heart was "the master of the thrifty family, who has no home, and only relies on thrift and diligence to go out to find it". This is in stark contrast to Lu Jiuyuan's "mind is reason", and is also different from Mencius's system of "dedication to the heart - knowledge - knowledge of heaven", Zhu Zi once clearly pointed out: "Sex is the heart, then it is not possible; the heart is sex, nor can it be." Zhu Zi advocated "heart master disposition" and "heart system disposition", which is different from Xunzi, but both highlight the cognitive function of the heart and the ability to dominate judgment, pay attention to the dichotomy between heart and sex, and pay attention to etiquette or reason as the basis for the judgment of the heart.
Regarding the "transformation" of Xunzi and the "changing temperament" of Song Ru, Dai Zhen believes that there is no two fingers between the two. He said:
Xun Zi takes etiquette as the teaching of the saints, ordinary people must follow it to change its nature, Song Ru uses the principle of sex exclusive, "After a person is born of temperament, this principle falls into temperament, and is often damaged by temperament, such as the source of water is clear, the flow is polluted, can not be turbid, not the water is turbid, the earth is ear- The so-called etiquette of Xunzi is the so-called principle of Song Ru; the so-called nature of Xunzi is the so-called temperament of Song Ru. As Song Ru said, only the temperament of the saints is pure, and the following ( real) [quality] beauty can not be without evil; Xunzi said that he must be learned to change this nature, and Song Ru [said] must be learned to change his temperament, and there is no two fingers.
Dai Zhen's theory involves the core concepts of Xun Zi and Zhu Zi on "learning with etiquette" and "learning to sanctify". From the perspective of traditional scripture, the starting point and destination of Zhu Zi's "reason" are almost the same as Xunzi's "rites", and from the perspective of the construction of the philosophical system and the innovation of thought, the principle has long become an ontological concept covering all nature, society, life, and the laws and laws of things in Zhu Zi's ideological system. Therefore, Zhu Zi also used "etiquette" to explain "reason", saying that "etiquette is only reason, just look at the right place". However, considering the study of practicing and practicing, Zhu Zi did not approve of replacing "etiquette" with "reason", and when explaining "self-denial and restoration" and "covenant etiquette", he believed that if "reason" was used instead of "etiquette", "compound reason" and "covenant reason" would be divorced from the delicate practice of reality, which would lead scholars to learn without perseverance. Conversely, if "reason" is replaced by "liturgy," then "reason" will also lose its transcendent meaning and thus limit the practice to specific social and moral practices and will not be able to "ascend" to the realm of "knowing the mandate of heaven." However, it should be noted that on the one hand, Xunzi believes that "heaven" is the heaven of nature, "heaven" and "man" are separated, and rites are born of saints, but he also said that "rites" are the laws of "heaven and earth to be united", which shows that the boundary between subjective spirit and objective nature in Xunzi is actually not so obvious. This admiration for etiquette is also the commonality between Xunzi and Zhuzi's thoughts. However, it is not appropriate to directly say that xunzi's "etiquette" is the "reason" of Song Confucianism.
Xun Zi talked about "etiquette" and Song Ru advocated "changing temperament with reason", both emphasized the normative role of etiquette, rationality, and temperament, and advocated that the process of "change" should rely on learning and accumulation. However, Xunzi's theory of ritualization focuses on "ritual", and even many scholars believe that Xunzi's discussion of sexual evil is only to give "etiquette" room for display. Xun Zi believes that desire is born with, completely eliminate and reduce desire is meaningless, people according to the "etiquette" to correct the emotion, temper desire, control their own heart, maintain the "middle reason" of the heart, in order to ensure that people 'want' and "want" rationalization, thereby promoting social peace and stability. The focus of the "change of temperament" theory falls on the bias of "temperament", emphasizing that the use of heavenly reason to remove the mask of temperament as much as possible is easy to go to the extreme of "eliminating desire with reason". However, zhu Zi said when talking about the "bias of temperament": "The most important thing is to look at the clear truth of the teaching, and the deviation is self-evident." "Advocates setting up a big book first, and then correcting its bias in a targeted manner."
Three methods for learning: Xunzi
"Da Ji Jing" and Zhu Zi "Ge Wu Zhi Zhi"
Both Xun Zi and Zhu Zi emphasized that the "mind" is the subject of learning, that the mind is different from the "principle of things", that "reason" lies outside the mind, and that "the knowledge of the mind" is a necessary condition for understanding the "principle of things" and "what is natural", and it is also the premise for the realization of the goal of learning by the subject. Specific to the object of learning and the method of learning, Xunzi and Zhuzi both show a certain similarity due to their intellectual and empirical personalities.
The phrase "Da Ji Jing" comes from the "Xunzi Confucian Effect", "The old man knows that he is careful to note mistakes, cautious customs, and great ji jing, then he is a gentleman." "Big" should be interpreted as respect and respect, and "big accumulation" is to pay attention to the accumulation of habits. In Xunzi's view, everyone has the potential to become a saint. Xun Zi believes that "the Law of Benevolence and Righteousness has the principle of knowing what is possible", and everyone has "the quality of the Law of Benevolence and Righteousness" and "the tool that can be able to be benevolent and righteous" (Xunzi Sexual Evil). But the reality is that people who may not be painted can inevitably become "Yu", and "villains can be gentlemen, but they are not willing to be gentlemen". There are two main reasons for this kind of "can but not be done", one is the "ugliness" of learning, and the other is the difference between "wrong customs". In order to avoid the "ugliness" of hearing, Xun Zi advocated erudition, "A gentleman who is knowledgeable and thinks about himself day by day knows and acts without fault." (Xunzi Persuasion) The accumulation of knowledge should "begin with chanting the scriptures and ending with reading the rituals." The content of the study covers classic texts such as poetry, books, rituals, music, and Spring and Autumn, but compared with the "scriptures", "rituals" are more important, "so learning to the end of etiquette". With the standard of "etiquette", the achievement of moral personality can be guaranteed, and there will be no deviation in direction.
In Xunzi's view, learning is a gradual and persevering process of accumulation. "Therefore, if the number of learning has an end, if it is righteous, it must not be abandoned." In addition, in order to put what we have learned into practice, only the study of "entering the ear, the heart, the four bodies, and the shape of the movement" is the study of a gentleman, the "study of oneself", and only then can one beautify one's body and one's heart. In practicing "etiquette," it is necessary to actively grasp the principles and norms of "etiquette" and judge what kind of "mistakes" are correct, so as not to be disturbed by customs and the environment and maintain neutrality, rather than passively using the method of "choosing a hometown" and "traveling to a proper place" to prevent evil. Xun Zi's emphasis on "great accumulation" means accumulation, erudition, and mastery of the righteousness of etiquette, which is the bright path for learning. Both Zhu Zi and Xun Zi affirmed that all things have principles, and that people have the ability to recognize these principles. Xunzi Unmasking: "Whoever knows, so does human nature; it can be known, and the truth of things is also." Zhu Zi said: "The spirit of the human heart is not known, and everything under the world is unreasonable." "Now it's so exhausting that it's possible to know everything." The dichotomy between "knowledge" and "reason" clearly defines the empirical way of learning between the two, emphasizing the external pursuit of knowledge and the accumulation of the day after tomorrow. This is also the key to the difference between Xunzi and Zhuzi and Mencius and Lu Wangzhi.
As for the specific method of seeking knowledge, in Zhu Zi's view, it is "that is, the principle of material exhaustion" in order to "suddenly penetrate". He stressed that the lattice should be gradual, and it must be "one piece of today's grid, one piece of tomorrow's grid, accumulate a lot of habits, and then suddenly have a breakthrough", "not to pay attention to one piece, the rest will be good, must be done one by one." "Follow the rules, there is no reason to seek enlightenment first." However, it is necessary to keep the introspection, gradually mature, naturally through, that is, it has its own stable and useful ear. The purpose of the lattice is to achieve an understanding of the "so" and "of course" of things. In his view, "therefore" mainly refers to the universal nature and laws of things, and "of course" mainly refers to the ethical principles and norms of society. Zhu Zi said:
If it is forceful, it may be examined for a purpose, or a small thought, or a word of inquiry, or a discourse. So that the virtue of physical and mental disposition, the daily use of humanity, even the change of heaven and earth, the change of ghosts and gods, the birds, beasts, plants and trees, from one thing, there is no one who cannot see what is natural and cannot be tolerated, and it is not easy to change it. It must be inexhaustible in the surface, and it is beneficial to push its kind to be generalized, and it will be completely penetrated in one day.
The object of Zhu Zi Ge is throughout the natural world and social ethical relations, so "its zhizhi poor theory may achieve a breakthrough in moral cognition and spiritual realm, and has the epistemological significance and epistemological color of expanding knowledge and understanding the world". And after understanding how, it is applied to practice, because "if you know, you will naturally do it", "but when you go to the place where it is connected, you will know it"? He said, "For the sake of learning the order for oneself and then for oneself and for others, Dali can then make things." Although Zhu Zi is sure to know what he has heard, he also realizes that this empirical way of learning is easy to fall into the dilemma of fragmentation, "I feel that this mind is dead, only between the palms, and it has always been too involved in fragmentation." If you don't have self-reliance, then everything is sick, how can you always drown in the pile of old papers, so that the spirit is faint, and it can be said that you have learned! Therefore, he also pays attention to "reflexive and sincere", realizing that those who learn can neither exaggerate too much and fall into a fragmented career, nor can they blindly pursue easy and simple work and ignore the reasoning of specific things. "Scholars must follow what they are doing and exerting their strength, and they are neither engaged in fragmentation, nor are they arrogant, neither unwilling to let their accumulation gradually, and their so-called sudden penetrations are not within reach of seeing and thinking." Zhu Zi believes, "A scholar should be self-knowledgeable, easy and difficult, near and far, from bottom to high, but in order." ”?“ Bowen "Covenant" and "Covenant" both can not be abandoned, "Bowen so test all things, covenant ceremony so body. In this way, the blogger can choose the middle and live in the middle; the covenanter can respond to the things and move everything. In this way, domestic and foreign countries will help each other, and Bo will not be flooded and lost, and it will not be lost. Zhu Zi believes that at the beginning of learning, "Bowen" and "Covenant" should be regarded as two approaches and practiced at the same time, but from the perspective of difficulty, "Bowen" is more difficult, so he advocates that the two should help each other, while improving experience and knowledge, and improving their own moral literacy.
Both Xun Zi and Zhu Zi advocated the empirical way of seeking knowledge, paying attention to step-by-step learning, attaching importance to the accumulated knowledge, and at the same time emphasizing that this knowledge runs through the life of the subject through the work of "self-reflection" and "reflexive and sincere", and becomes a virtue. "The inner purpose of Xunzi's theory of 'learning' is also to 'learn' to become an adult. While highlighting 'learning', Xunzi also emphasizes 'accumulation' (the process of learning), and then associates 'learning' as an adult with 'accumulation' to become 'holy'. Xunzi distinguishes between the study of body and mind and the study of mouth and ear, and the study of body and mind is directed at 'beauty of the body', which means to achieve one's own perfection and enhance one's own virtues. For Xunzi, only the study of body and mind (the study of oneself) constitutes the true "learning" in the sense of "learning" to become an adult and "accumulating" to become a 'holy'. In the process of guiding scholars to "learn to be sanctified", Zhu Zi vigorously advocated the knowledge of the main qualities and emphasized the gradual progress to achieve the realm of sudden penetration. In this sense, Xun Zi and Zhu Zi have a common pursuit of the method of learning, both in order to seek the unity of knowledge and virtue.
4. Cultivation Work: Xunzi
"Humble and Quiet" and Zhu Zi "Lord Respect and Nurture"
Xun Zi and Zhu Zi both regard the "heart" as a link between knowledge and morality, "heart knowledge" is the beginning of people's cognitive activities, and how to ensure that the heart is not disturbed by external objects and internal human desires and human feelings, and maintain the clarity of the mind's knowledge, this requires working hard to cultivate the heart. Regarding the cultivation of work, there is a "self-cultivation" section in the Xunzi, which specifically points out that "those who are rites, so they are also in the right body", advocating following the ritual law, then they are not good at anything, and are used to "cure qi and maintain health". The "No Goo" section also proposes that "a gentleman who cultivates his heart is not good at sincerity". However, Zhou Dunyi of the Song Dynasty believed that "Xun Ziyuan did not know sincerity", and Cheng Hao also questioned: "Sincerity, the heart is nourished?" Ercheng inherited Mencius's saying that "nourishing the heart is not good at widowhood", believing that "learning is greater than knowing, and nourishing the heart is greater than etiquette". Zhu Zi very much agreed with Cheng Zi's discussion of xunzi's loss, and advocated the theory of the lord's respect and cultivation. It is not difficult to see that Zhu Zi and Xun Zi's cultivation tendencies are different.
In Xunzi's case, the mind is the heavenly prince who governs the five senses, the master of the body, the mind can still think, and whether the choice of the human heart is reasonable is the key to social chaos. Xun Zi said, "The heart is also the one who is also the work of the Tao." As Xu Fuguan pointed out, "When Mencius speaks of the dominance of the mind, it is the benevolence and righteousness of the heart that dominates the behavior, which is trustworthy. When Xunzi speaks of the dominance of the mind, he means that the decisiveness of the mind for action is greater than other functions; but this decisive power is not the same as guaranteeing that a person can go in the direction of goodness. Therefore, in reality, the human heart is repeatedly "hidden in a song, and dark in heavenly reason." How to unmask? "Xunzi Unmasking" believes that:
The saint knows the affliction of the mind, sees the scourge of the congestion, so there is no desire, no evil, no beginning, no end, no near, no far, no bo, no shallow, no ancient, no present, and all things are in the middle of the county. It is the reason why the multitude must not be confused with incest.
Knowing that the concealment of the mind comes from the paranoia of the heart, the saint chose to "combine all things" with "balance" as the standard. "What is balance?" A: The Word. Only when the mind knows the "Word" and walks according to the "Word" can its dominance be trusted. This is also the key to Xunzi's sublimation from the path of knowledge to the path of morality. So, how does the mind know the Word? "Xunzi Unmasking":
How do people know? A: Heart. How does the heart know? A: Void and quiet. The mind has not tasted the zang, but there is the so-called emptiness; the heart has not tasted the two, but there is the so-called one; the heart has not tasted and not moved, but there is the so-called stillness.
Man knows the Tao through the cultivation of emptiness, oneness, and stillness. "Virtual" means "not to be harmed by what has been done." "Void" is the characteristic of the "mind" that can be hidden and renewed, and has infinite possibilities. "One", that is, "do not harm one by one", that is, when accepting knowledge, do not reject new knowledge with one's original knowledge. "One" is both single-mindedness and single-mindedness after judging and choosing; it is both "the coherence of unifying all ones" and the wisdom of "choosing one and one". "Jing" is the opposite of movement, which means "not to know with dream dramas", Yang Liang interprets it as meditation, and "with meditation, everything is observed." Tang Junyi also said, "This quiet reality is the same as the concentration of the heart." If the mind concentrates on things, it can also be free from the mind's "stealing itself" and "dream drama chaos". However, after man is free from this rash move, he is more able to concentrate on things in order to scrutinize the content of a thing. Hence the name 'Quiet Then Cha'. The mind reaches the state of "great clarity" through "emptiness, oneness, and stillness", in which all things appear in the mind at the same time, and all aspects of things are completely understood by the mind at once, and thus the "transcendence" of the mind is realized. Xun Zi's "emptiness and tranquility" ensures that the mind can achieve the state of "observing all things and knowing their feelings, participating in the control of chaos and understanding its degrees", while Zhu Zi's mind, under the premise of its "illusory" characteristics and "perception" functions, pays attention to the work of "Lord's respect and cultivation", and can also achieve the state of "the whole great use of my mind is unknown". It can be seen that the function of the two houses of speech is also the same.?
Zhu Zi talks about the heart, there is a difference between the heart of the heart and the heart of the Tao. "Consciousness rises from the desire of the eyes and ears to the human heart; consciousness from righteousness is the Taoist mind." "The spirit of this mind is aware of the rational one, and the Tao mind is also aware; its consciousness is also in the desire, and the human heart is also." The "human heart" here refers to man's sensual desires, and the "Taoist heart" refers to man's moral consciousness. The "danger" of the "human heart" lies in its "easy movement and difficult to reverse", and the "micro" reason for the "Taoist heart" is that "righteousness is difficult to understand and easy to be ignorant". To relieve the danger of the human heart and to keep the subtlety of the Daoist mind, "we must make the Daoist mind always be the lord of the body, and every time the human heart obeys the order, the dangerous one is safe, and the micro is the difference between the quiet and the quiet cloud", that is, to maintain the dominance of the Taoist mind on the human heart at all times. Therefore, the work of "cultivating the Lord's reverence" is mainly done in the heart, he said, "Respect, it is this mind that is the master of itself." Jing just mentioned this heart, and Mo Jiao let go. The ground is self-explanatory. Once the state of "Lordship" has been attained, the human mind is naturally no longer disturbed by sensual desires and can be one with Heavenly Reason.
Zhu Zi always emphasized the combination of inner mental existence and external neatness and seriousness, and the "Lord's respect and cultivation" needs to use specific forms of etiquette and activities, he said:
There is no need to say more respectfully. However, the familiar taste of "neat and serious", "strict and solemn", "moving appearance, whole thoughts", "dressed in the crown, looking at the eyes" and other such words, and the real processing, the so-called straight inside, the so-called main one, naturally without effort, and the body and mind are solemn, and the appearance is the same.
This is also the embodiment of Zhu Zi's "way of internal and external nourishment", cultivation work requires the heart of "Chang Jiongjiong" or "often feel sorry" from the rules, but the ordinary people's hearts are scattered and dim, and also need many rules to regulate and guide this heart.
The human heart is always shining here, and the four bodies do not wait to be bound, but enter the rules. Only when the human heart is relaxed, many rules are made to maintain it. But if you often raise the police and teach yourself to be within the rules, your heart will not let go, but you will be in the middle of it. The heart is always affectionate, and it is also examined by rules, and this is also the way to cultivate each other internally and externally.
Zhu Zi's practice of relying on the Taoist heart to weigh and cultivate the human heart is actually the same as Xunzi's path of "great clarity" of the "Tao" as the standard and relying on it to maintain the mind. In contrast, Zhu Zi talks about the main quiet cultivation, but also has false light, and its role can be epistemological clarity, but not limited to epistemological clarity. At the same time, the cultivation of the Lord contains the meaning of abstinence, and there is a pre-control over the use of the mind, which is more subtle than Xunzi's cultivation theory. Compared with Xunzi's "virtual and quiet", Zhuzi's "main respect and cultivation" is more in line with the spirit of traditional Confucianism, and at the same time integrates the cultivation system of Buddhist Taoism, which is a cultivation work with more operational and theoretical characteristics.
V Conclusion
"Learning with etiquette", "cultivating with etiquette", and "learning to be holy" are the common goals of Xunzi and Zhuzi. Although Zhu Zi and Xun Zi have different orientations and definitions in the theory of sex, compared with Mencius and Yang Ming's emphasis on working from the heart, Xun Zi and Zhu Zi pay more attention to starting from the path of knowledge and experience, and strive to achieve the unity of knowledge pursuit and perfect virtue. Xun Zhudu advocated both internal and external cultivation, xunzi believed that saints should first "respect themselves", strictly demand themselves, and always maintain their own behavior "reasonable", and then worry about the rationality of other people's behavior; Zhu Zi advocated "respecting the lord inside" first, and then expanding and promoting self-goodness, self-knowledge, and self-behavior for others to emulate. On the other hand, Xun Zhudu emphasized that the study of saints should be the knowledge of knowledge and action. Xun Zi believed that he must first show his knowledge in order to cultivate his deeds; Zhu Zi also believed that sprinkling and exhausting the nature of response and exhaustion should not be abandoned. Therefore, to become a saint, one needs to perfect one's own virtue on the one hand, and on the other hand, to use indoctrination or subtle ways to help others to complete their virtues and become one's own. Compared with Xun Zi's words such as "nourishing the heart is not good at sincerity", "being vain and quiet", "curing the qi and nourishing the heart", Zhu Zi's gewu zhizhi and the main respect are more in line with and highlight the Confucian spirit of etiquette. Qing Confucianism held high the banner of Xunxue to criticize Zhu Zi's learning, so there was a theory of "secret use"; modern Neo-Confucianism advocated Xunxue, trying to point out the inadequacies of ZhuZi's study of mentality, and there was a ridicule of "other sons as sects". Today, when we re-examine Zhu Xun's similarities and differences in learning, we can find that Zhu Zi chose Mencius in terms of value orientation, and took a lot of Method Xunzi from the construction of the academic ideological system from etiquette to reason, which reflects the profoundness, subtlety, and complexity of his academic thought.
The original article was published in the Journal of Hunan University (Social Sciences Edition), No. 6, 2018
About the Author
Yin Hui, female, from Nanxian County, Hunan. He is currently a professor, doctoral supervisor and head of the Department of Philosophy at Yuelu College of Hunan University. He is also a director of the Zhuzi Society of China, a member of the Chinese Society for the History of Philosophy, a member of the Chinese Song History Research Society, a member of the editorial board of the magazine "Original Tao", and a visiting researcher of the Institute of Etiquette Education and Culture of Daegu University of Education in South Korea. He has published "Double Zhangzhang of Etiquette and Reason: Exploring the Thought of Zhu Xi's Etiquette" and "Reading Book of Famous Works of Huxiang Culture (Education Volume)".
Xun Mengyi is a PhD candidate in the Department of Chinese, University of Edinburgh, UK
Source: Dazhong Dao public account