Chen Yingnian 丨 Epistemology Ideology Existentialism - Mou Zongsan's Xunzi Interpretation and Criticism

Epistemology Ideology Existentialism

——Mou Zongsan's Xunzi Interpretation and Criticism

About the Author丨Chen Yingnian, Doctor of Philosophy, Professor of the Institute of Philosophy and Culture of East China University of Science and Technology.

The original article was published in The Journal of Humanities, No. 10, 2013.

summary

Mou Zongsan's judgment on Xunzi was very eye-catching. This not only reflects the complexity of Xunzi Thought itself, but also reflects the transformation of Mr. Mou's philosophical path, and also reveals the dilemma encountered when thinking about the modernity of Chinese culture. This paper argues that, first, the different expositions on the relationship between morality and knowledge, China and the West, before and after Mou Zongsan, have a certain cyclical function of self-construction and deconstruction; second, the emphasis on Xunzi epistemology in the early period can partially remove the ideological obscurity of the moral metaphysics of the intuition of the later intellectuals; third, the construction of the objective spirit is of great significance in ensuring that Confucianism can speak of the current situation of the existence of Chinese, and the existential significance of modern Confucianism should also be based on this.

The convergence of East and West makes the struggle between morality and knowledge extremely fierce. The sexual pseudo-distinction of Xunzi puts Xunzi at the center of the whirlpool. Is Xunzi epistemological or moral? Is it Confucian authenticity, or is it another son? Is it authoritarian or democratic? And so on, and so on, entangled together, often tearing people into two. The "Contemporary Great Confucian Mou Zongsan" is also an example: on the one hand, whenever he enjoys the superiority of moral idealism over epistemology, emphasizing China's saving significance for the West, Xunzi is judged to be a non-taoist son; on the other hand, he is saddened by the lack of objectivity in morality, and there is no other way to restrain it except self-discipline, so that he often becomes willful, and xun meng is juxtaposed as the indispensable pole of Confucianism. Here the cuts are clear, and there seems to be no possibility of finding the whole.

However, if Xunzi's thought is not just a mixture, then it is necessary to rethink the question of the division between morality and knowledge and the unity of the origin of the two sides of the split, or to think about the objectification and limitation of the "spirit of moral enlightenment". It affects the historical orientation of Xunzi, and is more related to the modernity of Confucian culture, that is, whether the Confucian tradition can keep pace with the times and speak in response to the living conditions of the Chinese.

First, masking and unmasking

People aspire to enter the unmasked state of truth. However, what is obscured is often the nature of truth. Confucius's "Must Also Be Righteous" (Analects of zilu), Mencius's "last resort" and "distance from Yang Mo" (Mencius Teng Wen Gongxia) are all because the truth has been obscured. Obscuration is not just a temporary accident, or something that can be easily removed. All that is good is the one that is most likely to be obscured. This is an important question that the whole of humanity has to face and think about. For example, Bacon, the Englishman who put forward the slogan "Knowledge is Power" in the Meditations, left the famous "Four Hypotheses" in the New Tools to show that the essence of truth is difficult to reach. The German Kant was even more sensitive to the "deceptive influence of falsehood" and directly asserted that "in the modern era of criticism, everything must be criticized".

For a long time, especially after the advent of Kant's first critique, the question of obscuration and deceit was often viewed within the framework of epistemology. But that's not the truth of the matter. Not to mention that "correct name" and "absolute four" are not an epistemological problem in the first place, nor does it matter that "Yang Mo" is first concerned with "correct people's hearts", only to look at Kant. After the phrase "in the age of modernity in particular criticism, all things must be criticized," Kant went on to state his true purpose: "Religion, by virtue of its sacredness, and law, by virtue of its dignity, seems to be able to avoid criticism." But religious laws are also in this way difficult to be honestly respected"; that is, only through a free and open review can the reverence of the deep soul for the stars overhead and the moral law in the heart be awakened. This is already a belief, and it has entered the realm of practical reason.

This is not to say that "epistemology" is a "wrong" topic, but to truly establish epistemology, it is necessary to jump out of cognition and into practice. Kant called this the "boundary line." Along this line of thought, Tolasi wrote a four-volume Treatise on The Elements of Ideology, the main task of which was to construct a basic "ideology", that is, to "reduce" the basic concepts of politics, ethics, law, economics, education, and other sciences into perceptual existence through the method of "retrospection from thought to feeling", in order to reject religious, metaphysical, and other authoritative prejudices. Marx, on the other hand, directly named his philosophical-political science-economics deconstruction work "ideological critique". It claims that in consciousness, as in reality, it is not ideas or spirits that determine the development of history, but material relations (social order, social status, etc.), and that in class society those which take on a "universal form" are only pretense of the dominant class in order to maximize its individual interests. Faced with this universal disguise, Marx wrote: "Philosophers only explain the world in different ways, and the problem is to change the world." The realistic struggle to win one's own practical interests has become the main topic in historical practice.

Yes, the realization of the sensibility of each individual, the realization of human power, is the inevitability of the nature of man to be pleasurable, and there is no need for more functional reasons than works of art. Therefore, "historical practice" and "aesthetics" must be an inseparable whole. The whole person, who is both regular and purposeful, and not something else, such as morality or cognition, prominently becomes the center of the problem. The principle that guides Marx's practice can only be the abandonment of personal property in order to restore the power of the body that has been plundered, and to return the sensations to themselves. This has entered the existential theory.

When commenting on Marx's "changing the world according to the laws of beauty," Heidegger said: "Without Hegel, Marx could not have changed the world." "Isn't every explanation of the world already a change to the world?...... Doesn't every change in the world presuppose a theoretical foresight as a tool?" If Kant's attempt to bring into harmony the struggle of forces in the practice of social history is therefore tinged with a certain mystique (the ineffable tacit understanding between the mind and the world forms the basis of all special epistemic activities), then Heidegger's rhetorical question, while showing the difference between his and Marx's practical aesthetics, seems to imply that he has completely transformed this aesthetic proposition into a mystical existentialism on which it is based. Since then, "unmasking" has gained a broader vision and become a prominent topic.

Second, deconstruction and epistemology

For Xunzi's "unmasking" combing, it is more "epistemological", and even those who are extremely wary of Western strong ideas, such as Mou Zongsan, are no exception. Mou Zongsan expressed strong dissatisfaction with the study of Xunzi at that time, that is, the so-called "since the Republic of China, those who talk about Xunzi are still interested in his "Correct Name". As for the general outline of its scholarship and the general nature of its spirit, it is simply beyond its reach." But interestingly, on the one hand, he emphasized that Xunzi "is not facing logic head-on after all, but also taking logic as the theme." This is the one who comes out of its positive academic drag", on the other hand, it is also said that "Xunzi really has a logical mind", "Xunzi's thinking is close to the Western main intellectual system". As far as his basic intention of solving the problem of the outer king by connecting the knowledge of the West with the knowledge of the West is concerned, he also, together with his critics, actually values only Xunzi's "epistemology".

Xunzi's "unmasking" is indeed quite related to epistemology. "Unmasking" says:

The troubles of mortals are hidden in one song and dark in Dali.

He who is selfish is afraid of smelling his evil; he who depends on his selfishness, in order to see the strange techniques, is afraid of smelling his beauty. It is to leave with the rule but not to quit, not to hide in a song and lose the right to seek it! If the heart does not make it, then 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, and the messenger is like that!

Therefore, it is covered: desire is covered, evil is covered, the beginning is covered, the end is covered, far is hidden, near is covered, Bo is covered, shallow is covered, ancient is covered, and now is covered. All things are different, and the public suffering of this mental art is also.

The body of the Taoist is constantly changing, and one corner is not enough to lift it. The one who knows the truth, who looks at one corner of the Tao and is not able to know it, thinks that it is sufficient and adorned, and the inside is self-disordered, the outside is deceitful, the upper is covered, the lower is covered up, and the scourge of this cover is also.

Xun Zi gave three reasons for "hiding": first, there is "selfishness", and understanding has degenerated into a tool for selfishness, and it is born before understanding; second, "all things are different, they are not hidden from each other", everything in the world is complex and unpredictable, and people often "follow" the known to the "class" of the unknown, do not know the push of each other, there is no definite method of formation, so the concealment is born; the third is that the Tao flows, and the body is "constant" without knowing "change". Both "private" and "constant" can be attributed to "different" concealment, which seem to be the natural tendencies of man, which are intrinsic and difficult to eliminate. But Xunzi did not move toward relativism. At the same time, he stressed that in the face of such "public troubles of mental skills" and "scourges of obscurations," the "saints" still have the ability to attain "Dali" and "Tao" and form a universal and objective understanding. "Unmasking" says:

The saint knows the plague of the heart and the art of knowing the evil of the heart, so there is no desire and no evil, no beginning and no end, no near and no far, no knowledge, no shallow, no ancient and 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. What is balance? A: The Word. Therefore, the mind cannot be unaware.

How do people know? A: Heart. How does the heart know? A: Void and quiet.

Emptiness and silence are called great clarity. All things are invisible, invisible and unattended, and out of place. ...... Evil is hidden!

Therefore, the path of the benevolent is also the way of doing nothing; the path of the saint is also the way of the saint, and there is no strong. The thoughts of the benevolent are also respectful, and the thoughts of the saints are also happy. This way of healing the heart also.

This passage says that it is pleasing to man, and it is not explained here. It is worth mentioning that scholars have always been influenced by the Jixia Daoists. However, Confucius has absolutely four nothings, and the Zhongyong is also particularly fond of the non-existence of the essence of sincerity, and quotes the poem "The Load of Heaven, Silent and Odorless" and praises it as "the supreme"! Mencius associated this "nothingness" with "wisdom", emphasizing that "Yu's journey to the water is also to do what it does." If the wise do what they do, then the wise are great. The sky is high, the stars are far away, and the day of Chitose can be sat down. If it is said that "the saints practice benevolence to the state of 'great and transformed', it can be said that there is nothing, and this cannot be manifested by 'transformation'." 'Nothing is nothingness' is nothingness, 'no will, no will, no solidity, no me' is nothing, 'Heaven forbid' is nothing, 'the people are powerless' is nothing, 'doing nothing and ruling its Shun is also not being. However, this kind of nothingness is manifested by the abundance and clarity of virtuous life", then it seems that it can be assumed that what is being said here is a certain common law, which is generally recognized by everyone, and it may be particularly manifested in a certain family, but it is not unique to a certain family. In other words, "none" can be accessed through different paths or through holes. It is "nothing" that makes it possible to "combine all things and balance the county". Therefore, "nothing" is not different, and "no incest must be concealed." In this regard, xunzi's "mind" also contains the "balance" of "the abundance and the clarity of virtuous life", otherwise he would not be a Confucian, and the production of ritual righteousness, righteousness, dharma, and so on would have no real root in man.

However, since it is only from the perspective of a qualified epistemology, it is considered that this statement is only a certain error and heresy of the "sexual evil" theory. Mou Zongsan said in the interpretation of the "No Gou" paragraph of "Gentlemen Cultivate Hearts And Are Not Good at Sincerity", "This paragraph is sincere, quite similar to Mencius of the Middle Way. This is one of the most special passages in the Book of Xunzi. ...... Xun Zi could not grasp it deeply at this point. Therefore, the big book is not standing. The so-called "big foundation is not standing", that is, Xunzi's mind is only the mind of knowing, and it is absolutely difficult to deal with moral practice. Mou Zongsan said, "Mencius speaks from a moral heart. The moral mind is the heart of practice, the heart of creation, and the heart of dynamics, so it can achieve the humanistic world. Xunzi, on the other hand, speaks from the point of view of discernment, which is the mind of knowing, and also the mind of static. He also said, "The discerning mind can understand righteousness and righteousness, but righteousness does not have roots in human nature, but it does not manifest itself in the heart of compassion and shame, but it is purely external, and it is made by man's 'accumulated habits' and discerned by man's heavenly king (intellectual mind)." ...... However, etiquette is a matter of value in the world. And the source of value cannot be without the benevolent heart of morality. It has become a ceremonial system, which is inherently indissoluble from the conditions of the situation, but its root cause is not only outside but also inside. This is beyond the knowledge of Xunzi. Falling into naturalism, it will be reduced to value and tamed to impolite righteousness. One of them changed hands to Li Sihanfei, is there no reason? However, how can the theory of sexual evil be said lightly? Don't be careless. ”

The essence of the question is, is there a "naturalistic" epistemology? Is epistemology necessarily something outside the "world of values"? Are there two kinds of saints: "benevolent saints" and "wise saints"? As far as emphasizing the significance of virtue to wisdom is concerned, Mou Zongsan is undoubtedly unmasking. The difference is that the purpose of this solution is not to criticize, but to build. In other words, if Marx's unmasking is critical and revolutionary, forever pointing to the future, then Mou Zongsan's unmasking of Xunzi is ideological, pointing to some kind of ready-made thing.

Third, deconstruction and ideology

It is said that Mou Zongsan's deconstruction is ideological because he insists on making the individual directly universal, and its main meaning is threefold: First, he wants to eliminate all possible objectification, limit the "tianli pop" to purely individual perception——— the so-called "four no sentences" of Wang Longxi. Second, he wants to oppose and reject all "things" and "qi", expressing truth, goodness and beauty as a mysterious "destiny of heaven, pure and endless", that is, a special sense of morality, and finally, and most importantly, Mou Zongsan puts himself outside the criticism, asserting that "moral issues have nothing to do with evidence, and can only testify for himself, not to ask why." When you ask why, you are not a man, but an animal."

In the fourth part of the Xun Xue Compendium, "Xunzi and the Fajia: Junde and Junshu", Mou Zongsan believes that the difference between Xunzi and the Dharma is that Xunzi is heavy on Junde and has value, while in the Thinking of the Dharma, there is no value concept, only Junshu. He criticized that the Dharma and the new-type Dharma are "really the great degeneration of the human spirit," either by calling for the rich country to strengthen the army, to dominate the world, or to turn the poor over, and that "the important one is in his materialization of life, not in the materialism of man, but in his own use and the use of others by his husband." ...... Therefore, from the user to the one to the one to be used, the first is that they all fall into the machine of power and deception, and human society does not fall into the deep pool of gloom, darkness, coldness, and materialization?"

This statement seems to have a historical games. But it is not accidental, and its roots lie in the exhaustion of Xunzi's objectification. "Unmasking" says:

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. Therefore, it is said that the heart allows it to choose, and it will see itself without inhibition, and its things are also mixed, and its feelings are not bad.

Whoever knows, so does human nature; it can be known, and so is the truth of things. If you can know the nature of man, and seek the truth of knowing things without doubt, you will not be able to go through it all the years. Therefore, although it is billions of dollars, it is no longer enough to make all things change, and it is the same as the fool. If the old man is the eldest son and the fool are one, he does not know what is wrong, and the husband is a vain man. Therefore, those who learn are also those who study, and those who stop learning are also fixed. Evil to the end? A: Stop at the end. What's the point? A: Saint also. The holy one, the one who does the best, the king, the one who does the best. The two are enough to do the best for the world.

Xun Zi also attaches great importance to the "self-discipline" nature of the mind, the so-called "self-prohibition also, self-making also, self-seizure also, self-taking also, self-seeking also, self-stopping also." But Xunzi did not stop here. His question is, how to "accommodate" things, how to "dissolve the changes of all things", and if the universality and inevitability of "things" cannot be guaranteed, then the former will be transformed into "foolishness" and "delusion". In other words, saints must be "material", and at the same time they are benevolent and intellectual, they are universal and special. Therefore, Xunzi theoretically made the holy king one, and the separation of the saint and the king would cause the pure abstraction of the "holy", that is, foolishness and delusion, and the "king" would also die in a convenient position ("Confucian Effect").

But Mou Zongsan precisely wants to pursue the "sacred" of purity and transcendence without the practical limitations of "things". To this end, he particularly separates the "saints who do their best, and the kings who do their best", arguing that the latter is only prescribed by external forms, while the former is the internal conscious practice. "It is the old disciples who take the transmission of the scriptures as Confucianism, the disciples who take 'the ritual of the father and son of the kings and subjects, and the difference between the elder and the youngest of the preamble couple' as Confucianism, and the disciples who go around from Confucius and follow the king, and they fail to understand the essence of Confucianism. Therefore, Confucianism must be prescribed from the external liturgical and human ethics of the king's exhaustion and then from the 'teachings of virtue' of the sages, in order to obtain its essence and fulfill the reality of the direction of its life wisdom. Obviously, Wang and Li are understood to mean only "formal stipulations", external material repression, while the teaching of inner sacredness is "conscious practice", which has already given its own laws. Mou Zongsan emphasized: "The will of free self-discipline and its universal law of self-sufficiency" are one, a noun, and there is absolutely no difference in the middle; "the self-legislation of the free and self-disciplined will is the intolerable nature of the body"; "In my opinion, the self-discipline of the will and the freedom of the will, although Kant speaks in two steps, are actually a word of consent." There is not much difference between the analysis of the a priori, universality, and necessity of moral laws, and the self-discipline of the will, and the critical assumption of the freedom of the will by the self-discipline of the will as an accuracy."

In this way, the law becomes entirely within the individual, without any consideration of the other. If the law does not have to consider "things" at all (including the other, the path of technological realization of political ideas, the material premises of political activity, etc.), beauty will become a purely individual spiritual pleasure. If beauty, without regard to regularity, becomes a purely spiritual pleasure, isn't it the greatest ideology? (5)

Mou Zongsan did not think so. In his view, this can never be prejudice, but only the most difficult to understand supreme truth. For man is directly "one with heaven" and comes directly from "heaven." Because, as stated in the Book of Poetry, Daya, and The People, "Born of the People, there are things and rules, and the people's bing yi is good is Yi Virtue", and the Book of Poetry, Zhou Song, and the Destiny of Wei Tian, as stated in the Book of Poetry, "The Destiny of Wei Tian, Yu Mu is endless." In the absence of manifestation, the purity of King Wen's virtue" can already ensure that "self-discipline" does not become "willful". Man may have the intuition of wisdom, and although man is limited but infinite, how can an individual not be directly in harmony with the Tao body? Confucianism speaks of sexual goodness, explains morality, and can transcend Kant and melt Kant, which is rooted in this "common character".

However, "good is yide" does not equal "yide", just as "good tree in terms of endowment" is not "de facto good tree". In discussing the debate between sexual good and sexual evil, Kant argues that the former "means nothing more than to say that man is made to be good, and that man's original endowment is good." But man himself is not already good by this, but only after he accepts or does not incorporate into his own standards the motives contained in this endowment that he makes himself good or evil. In other words, although it is possible to regard "born to be a people" and "the destiny of maintaining heaven" as a kind of faith and direct knowledge, Confucianism has never stopped here, but emphasizes that the content it contains must be educated and developed in order to achieve self-realization. As far as the process of education, development, and upbringing is concerned, Confucianism acknowledges that particularity is not universality.

The more beautiful something is, the easier it is to express itself in a universal form and slide into ideology. Yu Yingshi reminded people of the "arrogance of conscience". He said: "Although the Neo-Confucians are still far from the realm of King's Landing in reality, their King's Landing mentality is unbreakable." The arrogance of conscience' is at least partly derived from this mentality. This means that Mou Zongsan's philosophy can easily go with the "intention and bottom knot" he opposes, and form a dead party in private.

Fourth, deconstruction and existentialism

History is synchronic and diachronic; all human minds have unchangeable attributes and also have variable attributes; the great origin of the Tao is from heaven, the heavens do not change, the Tao does not change, but after all, the Tao is still circulating. In the eternal cycle of the same, perhaps Lévi-Strauss speaks of the fact that "transcendental materialism" and "aestheticism" coexist in unity: first, "the ultimate aim of the humanities is not to constitute man, but to break it down." The so-called decomposition of man is to study man as an "ant" in the opposition between nature and culture, so as to be able to "decompose human things into non-human things"; secondly, this is of course not all, Levi Strauss is actually on a path of "composition" by "decomposition", and his task is mainly to temporarily separate the subject from all pre-existing structures (the so-called scientific knowledge field, established social order, authority, etc.) in order to unravel the intractable relationship between structure and subject, and finally highlight the existence of " The "wild mind" of the "dialectics" of truth" and "integration" allows for the "stubborn refusal to alienate anything about man (even about living) from himself."

Of course, Confucians do not treat people as ants in the first place. But Confucians also emphasize integrated, dialectical thinking. Unlike the "wild" thinking, this is a "civilized" thinking, a kind of "adult teaching", that is, a problem that makes people self-generated on the basis of understanding all previous social existence. It demands real practice, it demands something of reality, it guarantees that existence becomes existence. If epistemological decomposition of man is nothing more than something stripped from man's existence, and is the separator of truth, goodness, and beauty, then the composition of man as an existential "teaching of adulthood" must be a return of something stripped back to itself, a theorist of the unity of truth, goodness, and beauty. This return must be a return of action (work), and it must become a good person through social life, in the process of continuous practice and transformation. "Unmasking" says:

Beauty is beautiful when you do your best. ...... Those who are good at things take things, and those who are good at the Tao are also things, so the gentleman is in the Tao and praises things. One is righteous in the Tao, one is to observe things with praise, and one is to observe with righteousness, and all things are official.

In the past, Shun ruled the world, and did not make all things happen by doing things. In a dangerous place, its glory is full of side; raising a small, glorious and unknown. Therefore, the Tao Sutra says: "The danger of the human heart is the smallness of the Dao heart." The few dangers are known only to the gentleman.

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 of the law, so as to seek its unity and imitate its people.

The phrase "beauty is beautiful when one does one's best" here is the same as "Mencius's Departure from Lou Xia" that "the nature of the world is also the end, so the one is based on profit", which has caused constant controversy. Yang Qiong noted: "Therefore, the matter is also." If you don't do anything, you're beautiful. "How can the body do its duty? Xun Zi believes that although "all things are different, they are not hidden", but discarding things is not the right way, and through discarding things, it must not be possible to reach beauty. Here, Xunzi distinguishes between "object" and "concurrent object". In his opinion, the latter does not necessarily exclude the former, and the purpose of the One Yu Dao is precisely to "praise the things" (Yang Qiong's note: one is in the Tao, so it is also helpful to test the things. Exam aid, also known as the cure). In this way, Xunzi distinguished himself from all idealistic "materialism" of things.

However, this distinction does not happen overnight. It may not be knowledge at all, and if we think that it is already in my hands as deterministic knowledge and can be used by me, it may be lost, or even its opposite. This is a very dangerous thing, a "few dangers". As a few micro-knowledge, this "knowledge" often has only exemplary significance. Xun Zi believes that Shun is such a model. Wang Niansun believes, "Now as far as Xunzi is concerned, the meaning of Xunzi is that Shun is a person who acts in a person's own way and is punished with a special attitude, and sometimes he is wary of fear, which is called danger." But it is dangerous, so that all sides are blessed, and this person knows it. Shun's heart sees the Tao and cultivates a special one, lies in a few micro, and his heart is at peace, then others do not know. "The existence of Shun as a model gives us the law and the class. What we know here in Shun is the law and the class; what we cannot know here in Shun is how he can give this law and class; when we do, we have the meaning of a model and become a saint.

Whether Xun Zi changed the method to "hide from the people, do not dare to look at it." Living like a great god, moving like a heavenly emperor" ("The True Theory") The realistic emperor sings praises? Is China's idea of imperial despotism already deeply rooted in the marrow of the bones and difficult to know?

Speaking of "genius" and "the highest model", that is, the "prototype of appreciation", Kant believes that appreciation only requires "self-discipline", and if someone takes external things as the basis for his own judgment, it will lead to "other laws", which is not appreciation but only the imitation of craftsmen. This seems to indicate that if one insists on the existence of some kind of work that can be used as a model, it declares that the source of appreciation is acquired and refutes the theory of "self-discipline". Kant, however, emphasized that since we cannot "produce strict proofs from ourselves through the construction of concepts and by the greatest intuition," we must also acknowledge the existence of the model, so that the "compulsion of the law" does not all stem from our "free nature." This is genius, a respectable and wary being, a what Max Weber calls "charisma." Connoisseurship, Kant said, "needs most of all those examples of what has maintained the longest approval in the progress of culture." This is because, in aesthetics, "one's own innermost" and "universal sympathy" necessarily require "the ability to universally communicate." In other words, we must believe in both our existence and the existence of others, and aesthetic pleasure is "pleasure that is valid for human beings in general, not just for any kind of private emotion." In this way, learning from the model is not an external thing, there is no coercive authority and obedience. It is the requirement of our nature, "which simply means: to draw from the same source which the founder himself has drawn, and only from his forerunners the way in which this matter is to be conducted." This science "constitutes a sociality appropriate to human nature, through which man distinguishes himself from the limitations of animals." ”

In this "social" "learning", morality and knowledge, cognition and existence are united. A strong sense of history comes together in the present. What Xun Zi is doing is to learn from those who are the first to be there. Xun Zi said that Xia Jie Yin Was a typical example of "the cover of the former people and the king" (this cover is what Kant called "original nonsense"), King Cheng Tang Wen was the typical example of "the unmasked person of the former people", Tang Martin Xiqi was the typical example of "the cover of the former people's subjects", Bao Shu Ning Qi Qi Pengzhao Gong Lü Wang was the typical example of "the unconcealed person of the former people's subjects", and the Mozi Song Zi Shenzi Shenzi Huizi was the typical example of "the cover of the former people and Meng". Confucius was the most exemplary of "benevolent knowledge and unabashed", learning the art of governing the world and practicing the way of the first king. After exalting Kong's "sage", Xun Zi revealed his "vain and quiet" view of unmasking. This brings us back to the problem of deceit and epistemology mentioned earlier. In this regard, Xunzi's emphasis on "things" and "holy kings" is not a change of method to argue the legitimacy of the actual emperor, but rather, he criticizes this legitimacy on the basis of the existence of human society. This eternally reincarnated existence does not argue for anything other than the happiness of mankind.

A people must learn, by example, the great tension between equality, freedom and respect, obedience, coercion, and the eternal conflict between the spirit of the ethereal spirit and the laws of materiality, that is, to preserve, preserve, and coordinate it, rather than to try to eliminate it. If, merely out of fear that universality may degenerate into some kind of authoritarian coercion, a nation surrenders the law to our own "intuition of wisdom" and, after "producing rigorous proof from within itself through the construction of concepts with the greatest intuition," believes that it is perfectly capable of avoiding the coercion of particularity, then in the epoch of the future it will be "almost impossible to acquire this concept." That is, to be fortunate to combine the law-abiding compulsion of the highest upbringing with the power and correctness of the inherently valuable free nature of this upbringing in this same nation." This nation will become less and less close to nature, and eventually disappear into pure unknowable mystery.