Yao Haitao | Xunzi "concurrently" on the great righteousness

Originally published in Journal of Jiangnan University (Humanities and Social Sciences Edition), No. 1, 2022

Attached bibliography:

YAO Haitao. Xunzi "concurrent" on the great meaning[J].Journal of Jiangnan University (Humanities and Social Sciences Edition),2022,21(01):79-87.

Xunzi "concurrently" on the great righteousness

Yao Haitao

Author authorized by Confucian Network published

Originally published in Journal of Jiangnan University

(Humanities and Social Sciences Edition) No. 1, 2022

[Abstract] After combing, summarizing, and judging, it can be seen that Xunzi's "concurrent" theory of "concurrent" means the three major ideological dimensions of etiquette, law, and technique. First, the "concurrent" angle of governance can be called the "concurrent" and benevolent government; second, the "concurrent" angle of weighing can be called the law of both distinction and trade-off; third, the "concurrent" angle of tolerance can be said to be the art of both people and tolerance. Xunzi sublimated the possible dimension of "concurrent" to a new theoretical height, combined political science, philosophy, and ethics, and used them in a unified manner, reflecting the characteristics of the era of the Warring States academic confluence from one side, and also to a certain extent, the theoretical characteristics of Xunzi's thought of critical casting, construction and creation.

[Keywords] Xunzi; concurrently overthrowing the government; concurrently the law of power; concurrently the three arts

introduction

When it comes to the "concurrent" theory at the ideological level, everyone usually thinks of Mozi's "concurrent love" theory. "Simultaneous love" can be said to be the background of Mozi's full range of learning, the ideological foundation of his fame among the pre-Qin sons, and the theoretical characteristics of his echoing in the controversy of a hundred schools of thought. Therefore, when later generations talk about "simultaneous love" and terms, phrases, and opinions related to "concurrent", they will always preconceived that it is Mozi's "intellectual patent". This is not the case.

The creation of the pre-Qin Zhuzi thought has its own technical terms. Xiong Gongzhe once said, "Gai Zhuzi's theory of learning has its own customary terms: such as Mozi's 'jianbei', Su Zhang's 'vertical and horizontal', Zhuangzi's 'cause is', Han Fei's 'joining the army', Chu Ci's 'spirituality', all terms. [1] 16 The technical terms of the sons such as the benevolence of Confucius, the benevolence of Mencius, the unification of Xunzi, the way of Lao Tzu, the law of the Shang King, the art of Shenzi, the power of the prudent son, and so on are all. It can be said that all the masters and the scholars have their own terms.

If "kan" is regarded as one of many Chinese characters, it can be used by everyone. If "concurrent" is regarded as one of the methods of thought, it is acceptable to everyone. If "concurrent" is regarded as one of the philosophical concepts, it is not only Mozi. As the Ming Dynasty Huang Jie "Li's Burning of Books" said: "Husband scholar of the world's public instrument." [2] 280 No one can "monopolize" ideas. Although Mozi is the founder of the "conjugation" theory, he is far from the terminator of this idea, and even he has not been able to develop the "conjugation" theory to the theoretical height of reaching the pinnacle and being incomparable. It can be said that the "merger" of the ideological and conceptual level has not been eliminated from the history of ideas since then, but has been continuous and continuous.

The word "concurrent" first appeared in the Spring and Autumn Jinwen. In the pre-Qin classics before Mozi, "concurrent" was basically not valued, let alone proper interpretation and theoretical excavation. Xu Shen's "Explanation of Words" Yun, "Concurrent, and also." From holding the straw again. Concurrent, holding two he, bing, holding one he. [3] 143 is also a huiyi character, which originally means to hold two grasses, while "bing" is the appearance of holding one grass. From the original meaning of "holding two he", and then derived from many meanings. According to the Dictionary of Common Words in Ancient Chinese compiled by Wang Li et al., "concurrent" has four meanings, namely "to do several things at the same time or have several things", "to merge, to annex", "to exhaust, exhaust", and "to connect words, indicating juxtaposition." And, with. ”[4]187

The elaboration of the philosophical meaning of "concurrent" should be left to the genius of future generations of thinkers to pull out new distinctions and turn the air. If we study and analyze the "concurrent" of Xunzi, we can see that it contains and implies multiple ideological dimensions, constitutes an important concept of Xunzi philosophy, and can even become a "concurrent" theory system, which is for the general meaning of "concurrent" theory. Xunzi's "concurrent" theory of the great righteousness can be described as the etiquette of both covering benevolence, the law of concurrent power, separation, and profit, and the art of tolerance.

1. The courtesy of both and benevolently

Xunxue is the study of etiquette and righteousness, which contains three dimensions: longli, heavy law and shangshu. [5] The Xunzi "concurrent" theory belongs to it and is an important part of the study of etiquette. "Li" appears 342 times in Xunzi. [6] 324 The reproduction rate of such a high frequency can be called the first in the pre-Qin Zhuzi. The Patriarch of Etiquette, Xunzi is also. He continued to inherit and carry forward the confucius etiquette. He made it clear, "Happy contract, different etiquette." ”[7]371

As a "government of the government", the role of the ceremony is mainly reflected through the property, the noble, the number of so-called "etiquette, noble and lowly, etc., the elderly and the young are poor, the rich and the poor are all weighed." [7] 176 It is easy to say that etiquette mainly maintains the pattern of social order in a "different" way. Most previous studies have focused on this meaning of Xunzi's ritual government. As everyone knows, as a ceremony of etiquette, it also has its universal side of "both covering and benevolence". The etiquette of etiquette is the unity of both and others, and the unity of contract and difference. This is precisely the courtesy and righteousness of both and benevolent government.

(1) The Government of kings, both exhaustive: the outline of the liturgical government

The distinction between king and hegemony is a watershed in the political line of Confucianism. Royal politics is the highest Confucian political ideal, including Xunzi. From Mencius's "disciple of Zhongni, the one who has no way to huan and wen", to Xunzi's "the door of Zhongni, the vertical son of five feet, and the shame of the five uncles", it can be seen that the second son's support for the politics of the royal road and his rejection of hegemonic politics.

Mozi also agreed with the politics of the royal way, and regarded "concurrent" as the political path of the holy king: "the combination is benevolent, righteous", "the six kings of the first saint personally walked"[8]119, "Therefore, the way of the holy king is also the way of the prince, the reason why the prince is safe, the reason why the people are well fed and clothed." Therefore, a gentleman must not judge and do what he does, he will benefit the king, he will be loyal to his subjects, he will be kind to his father, he will be filial to his son, he will be a friend for his brothers, and he will be sorry for his brothers. [8] 126 The Tao took the path that the Holy Kings of Fayu, Tang, Wen, and Wu had personally practiced. If we go up to the princes and go down to the people of all people, and do this way of the holy king, then the king's favor, the loyalty of the subjects, the father's kindness, the filial piety, the brothers' friends, and the brothers' brothers will achieve the prosperous vision of social harmony and stability.

Royal politics is the politics of enriching the people, "the king enriches the people, the hegemon Fuji". Ensuring the livelihood of all people is the beginning of the king's way. Xun Zi paid attention to the problem of social security at the bottom of the pocket. The Xunzi Royal System says, "The five diseases, adopted and raised from the top, materials and things, officials give and clothing and food, and they are all covered." Those who oppose the time will die without forgiveness. Fu is called Heavenly Virtue, and it is the government of the king. "Five diseases", Yang Qiang notes as "fistula, deafness, lameness, broken, dwarf". [7]148

In "Guan Zi Entering the Country", there is also a matter of setting up an official who "holds the care of the disease" to "raise the disease". His words said, "The so-called sick people have all the people who care for the disease in all countries." Deaf, blind, deaf, dumb, limp, withered, hand-holding, intolerant of self-sufficiency, the disease of adoption and nourishment, the official and the clothing and food, and the body and then stopped. This is called recuperation. [9] 367 Zhu Changchun, Yu Fan, Zhang Wenhu, and Dai Wang all used the sentence "sick official", of which Yu and Dai both recognized "official" as the ancient "guan" character. [10] 252-253 "Disease Officer (Pavilion)" was an ancient government-run institution for the maintenance of diseases. The words of the Xunzi Wangzhi are generally similar to the diseases listed in the "Guanzi And Entering the Country", and the words used are similar.

The difference is that "Xunzi Wangzhi" has two sentences: "material and matter" and "exhaustive". These two sentences are of great significance. First, for those with five diseases, medical treatment is fully covered without omission, so that there is medical treatment for the disease; second, to ensure that those with five diseases have food to eat, and arrange suitable work according to their talents, so as to work and get food. Royal politics should make people at the bottom of society, especially the disabled, fully covered and left out, so that they can be taken care of and feel warm. This is in line with Mencius's statement that "King Wen sent a government to be benevolent, and he must be the four of them"[11]38.

There is a heart of love, there is a government of love, the government of the king. Xun Zi, as a master of the Jixia School, has the expression of "serving the heart of the world". The government of the king wins the hearts and minds of the people. Further, the way to win the hearts and minds of the people lies in tolerance. Being high in dignity but not proud of others, being wise and wise without forcing people, being resolute and brave without hurting people, adapting to various social roles in which you are located, handling complex relationships such as monarchs, upper and lower, elderly and young, noble and inferior, virtuous and unworthy, loving and respecting without controversy, and having a broad heart as heaven and earth accommodating and nurturing all things. The government of kings, which is also exhaustive, is the highest program of the ceremonial government.

(2) The government of kings, such as BaoZizi

Royal politics is the politics of the people, the politics of baozizi, which needs to be judged by etiquette and is also a ceremonial government. The handling of the relationship between kings and subjects, fathers and sons, brothers, and husband and wife shall be judged by courtesy. Only when benevolence and kindness are overridden under the heavens can we use heaven and earth and manage all things, and finally return to the unity of etiquette and righteousness. The reason why the saints of the unity of benevolence and wisdom are in the supreme state of rule is nothing more than this. The government of the first kings, such as Bao Chizi, is the government of simultaneous overthrow.

Therefore, Xun Zi said, "Therefore, the first king Ming Li yi yi yi, sent loyalty and faith to love, Shang Xian enabled to be secondary, knightly service and celebration reward to Shen Zhongzhi, when the matter is light, he was able to adjust it, and he was overthrown at the same time, and he raised the elders, such as Bao Zizi." [7] 188 The ancient saints unified the words and deeds of the people with etiquette and righteousness, were loyal and loved the people, and enabled the virtuous, mobilized people's enthusiasm with incentive measures such as knighthoods, rationally allocated labor according to the seasons, reduced burdens, and treated the people like protecting newborn babies. For example, the baozi-style politics of protecting the people is a Confucian tradition: the so-called "Confucian way, the ancient people if bao chizi." ”[11]146

The government of simultaneous overthrow is the government of the naked child, and it is also a matter of benevolence and wisdom. On the surface, benevolence, wisdom, and etiquette are three things, but they are actually the matter of the Holy King. Xun Zi said, "If you are poor, you will be famous, if you are poor, you will be meritorious, you will be kind and generous and overthrow the world without Min, and Mingda will use heaven and earth to make sense of change without doubt, peace of flesh and blood, great will, righteousness between heaven and earth, and the extreme of benevolence and wisdom." The Husband is a saint. Judgment ceremony also. [7] 229-230 The interpretation of the words "Min" and "doubt" here is crucial. "Min", Zhong Tai believes that "the word Min is incomprehensible, and the word is doubtful." ”[12]80

Although the bell note is feasible, it is lost to no basis. There are also those who are interpreted as "sick" and "worried", which are not enough. Nihito Kubo ai is quoted in the "Han Shi Wai Biography" as "benevolent and overshadowed the world without being poor", which is exactly "poor"[13] 649. Yang Renzhi seems to have taken this view, believing that "Min" is "poor"[14]398. The ultimate goal of "benevolence and kindness" is to "tuck between heaven and earth", which is the result of "inexhaustible". "Not poor" and "not doubting (condensing)" are also treated. According to Liang Qixiong, doubts are the same as condensation, and Xun Shuning are all suspicious. Condensation, the meaning of condensation. [15]162

Spread out the heart of benevolence, reach the world, reach without hindrance and leave nothing out, clearly govern the heavens and the earth and all things endlessly, and deal with various events without stagnation. Peace of mind and broad-mindedness are the ultimate principles of benevolence. This meaning has initially acquired the universal meaning of distributing benevolence to all things and things. The government of kings, such as Bao Chizi, is the basic mentality of the lily government.

(3) The government of kings, the kingdom of the world

From the perspective of the world and the state, the government of simultaneous overthrow needs to be borne by the son of heaven, the princes or the monarch, and the subordinates. From the perspective of the princely states, Xunzi paid special attention to the use of the king and the emperor. He said, "The king, on one phase, Chen Yifa, Ming Yizhi, to cover it at the same time, to see its prosperity." The one who is the leader of the hundred officials should listen to all things, so as to decorate the division of the court's subordinates and hundreds of officials, to pay tribute to their merits, to celebrate them, and to serve the king at the end of the year with his success. [7] 220 Monarchs uphold the essentials, dominate the overall situation, and focus on the prime minister, the legal system, and the purpose. The prime minister lists hundreds of officials, and uses the general management, rectification, and measurement of the implementation of officials at all levels.

From the perspective of the world, Xunzi attaches importance to the role of the Heavenly King (Heavenly Son) and the Prince of Heaven (prince). It is worth noting that Xunzi called the Son of Heaven "Heavenly King", which had never been done before, reflecting the theoretical meaning of Xunzi's honor of the king's way. Xun Zi said, "On the pleasure of etiquette, the right body, the broad education, the beauty of customs, both overteach and one, and the matter of public justice." Full morality, to the high, to the gentleness of the truth, a day, to the end of the vibration, so that the world is not obedient to obedience, the affairs of the king of heaven also. ”[7]169

The "Preamble Official" of the "Imperial System" lists a detailed allocation of officials, including Zaijue, Situ, Sima Shi, Master, Sikong, Zhitian, Yu Shi, Township Master, Engineer, Wu Wu Limp Attack, Zhi Shi, Si Kou, Tsuka Zai, Pei Gong, and Tianwang, a total of fifteen types of positions. Xun Zi's constructed ceremonial government of simultaneous overthrow comprehensively and concretely shows his political enthusiasm and theoretical contemplation for the unification of the world pattern.

2. The law of concurrent power, duality, and profit

In addition to the courtesy of both overthrow and benevolence, the Xunzi "concurrent" theory also contains meanings such as as a method of thought [1], an administrative law, and a criterion for handling affairs. For example, the scholar Sato put it, "Xunzi regarded the concept of 'concurrent' as one of the main methods of 'imperial art'. [11] 53 As an important thinker in the process of changing the ritual law, Xunzi's "law" has many meanings such as law and category in addition to the legal meaning of "ritual". "Concurrent" plays an extraordinary role here, with the meaning of the law of concurrent power, duality, and profit.

(1) Merger and Right: The "Merger" of Trade-off

Trade-offs are the proper meaning of the "conjunctive" theory. When we talk about power, we must think of the relationship between economic rights and power. The Confucian relationship between economics and power is a major topic, and regardless of this, it is only based on the "right" discussed by Xun Zi. What needs to be explained is that the way of distinction and trade-off is naturally in the relationship of economic power, which is a special Confucian relationship. When it comes to "concurrent", people tend to pay attention to the meaning of fairness and equality caused by the "simultaneous" righteousness it contains, as well as the universal meaning behind it, and despise its efficiency, difference, trade-off and change meaning.

The specific connection between the combination and the right is established through the word "concurrent power" used by Xun Zi when he talked about "the right to choose between evil and desire". Xun Zi said, "The right to choose between evil and desire: when you see what you want, you will worry about those who are hateful; if you see what you can benefit, you will worry about what you can do; and if you have the right to do it, you will calculate it, and then you will decide whether you want to make a choice between evil." [7] 51 There is no absolute good or bad in things, and cuteness and disgust are sometimes in the middle of a thread, sometimes like two sides of a coin.

The significance of the "concurrent power" of the right to choose evil is highlighted. Among them, the advantages and disadvantages of gain and loss, honor and disgrace, and the choice of choice and choice brought about by this, it is necessary to combine power and strategy, make careful choices, and avoid subjective one-sidedness and partiality with a comprehensive systematic and objective dialectical vision. Under the guidance of the two principles of combined rights and powers, it is difficult for the disease of partial injury to appear.

The basic meaning of the right to concurrently power is to weigh and weigh. The word "trade-off" in Xunzi appears only once on the surface, but in fact there are three times.

First, "Rough Outline": "Etiquette is also for the right country, such as weighing weight and weight, and like rope ink for qu zhiye." [7] 479 Second, "Wang Ba": "The reason why the rites are righteous, for example, juju is weighed in weight, judean rope ink is in quzhiye, jude rules are also in Fang yuanye, and both are wrong and cannot be blamed by people." [7]206 Among them, the sentence "For example, the balance of the weight of the weight" is, according to Mr. Long Yuchun's research, this sentence "Weighs the doubts that the word should be the right, and now the original has taken it." [16] 145-146 Mr. Long later changed his views, believing that "the word for seizing power in this way is not known today." [16] 261 From Yang Liang's note that "Li Neng Zhengguo, for example, Heng Heng so distinguish between light and heavy" cloud, it can be seen that what he saw should not have the word "right".

The "Li zhi yu zhengguo" paragraph of the Li Ji Jing Xie copied the Xun Zi, mixed with the Wang Ba and the Li Shu, that is, "Ju Heng zhi to the weight of the weight" [17]729, without the word "quan". In addition, there is a "Treatise on Etiquette" that "if the rope ink is sincere, it must not be deceived with straightness; Hengcheng County, it must not be deceived with severity; if the rules are set up sincerely, it cannot be deceived by square circles"[7]347 sentences, it is said that the rope ink, balance, and rules are just changes in the order, and there is no "right" word.

In summary, there is no "right" word, yes and no. If you look at the correspondence of words, it seems that "balance" and "weight", "rope ink" and "straight", "rules" and "square circles" are not balanced. Of course, "balance" means scale, and the meaning of trade-off can be extended here. Third, "Non-Twelve Sons": "I don't know the right to build a country under the heavens." [7] In 91, the "right title" in it, according to Liang Qixiong, is also the meaning of "weighing". [15] 61 "Weighing", courtesy and righteousness[18]96. In this way, the relationship between "trade-offs" and etiquette is opened up.

"Right" has the meaning of balance and equilibrium, and "concurrent" focuses on the fair and equal side. The word "concurrent power" constituted by the two words has important guiding significance for human action, and can be called "the way of concurrent power". [18] 53 Xunzi also used the "right" metaphor for "Tao": "The Taoist, the right power of ancient and modern times." [7] 417 recognizes the "Tao" as "right", or elevates "right" to the height of "Tao".

In addition, he also regards human behavior and "right" as inseparable and consistent, and the so-called "man cannot move without power"[7]416, every word and deed of a person, every move, is not connected with "right". The relationship between both and power is a two-and-one relationship, and it cannot be abandoned. Having both and not having power is easy to flow into egalitarianism; power without power is easy to flow into utilitarianism. Both of these biases are strong critics of Xunzi.

(2) Merger and Distinction: "Concurrent" of Clear Division

The unity of etiquette and righteousness is the core of Xunzi's thought. Its theory of "concurrent" is inseparable from the interpretation of etiquette. Etiquette integrates "concurrent" and "other" in one, and also has the use of "concurrent" and "other". Xun Zi said, "Li liturgy, Yang Ye." [7] 337 "Concurrent" is the nourishment of the whole of etiquette, and originating in politics is the government of the aforementioned and overturned. Xun Zi also said, "A gentleman has both his nourishment and his goodness." [7] 338 "Don't" is the rank of noble, rich and poor, old and young.

Simultaneous love is the core of mozi theory, and its theory of "concurrent" is inseparable from its Tianzhi theory. Mozi believes, "Those who follow the will of heaven, kanya; those who oppose the meaning of heaven, don't also." It is also the Tao, righteousness; the other is the Tao, the force is correct. [8]211 According to Bi Yuan, "positive" and "sign"[8]219, then the "concurrent" way of Shun Tian's will and the "other" Dao of anti-Providence correspond to the yi zheng and the li zheng respectively. Xunzi also noticed the problem of force and righteousness, and called it force and righteousness to show the difference between the two.

For example, in "Strong Country", Xun Zi saw that although the Qin state was "mighty and mighty as Strong as Tang and Wu" and "vast as Shun and Yu", it had set an unprecedented model from the level of national scale and strength, but "the school is invincible in distress, and the truth is often afraid of one of the worlds and rolling itself". [7] 293-294 Excessive emphasis was placed on mighty and powerful (force technique), unwarranted honesty and integrity of the gentleman ruling the country, and ruling the country without Confucianism (righteousness) were all improper. Therefore, he prescribed to the Qin State the symptomatic prescription of "power and magic, righteousness and action"---------------------------------------------------------------------- This is exactly the meaning of the art of temperance, the art of returning to righteousness.

From the power and righteousness discussed by Xunzi and Mozi, it can be clearly seen that the following differences between the two are as follows. First, Mozi uses the vague Heavenly Zhi as a criterion to distinguish between strength and righteousness, while Xunzi divides from the perspective of the unity of etiquette and righteousness. Second, Mozi only sees the opposition between the two and the other, while Xunzi sees the unity of the two. Mozi believes that "concurrent" is the meaning of Shuntian, and "don't" is the meaning of anti-heaven, and the two are incompatible and conflict with each other, and do not see the unity between the two.

Mozi advocates "combining the two with easy parting", and the ideological tendency and logical rationale that completely oppose "both" and "other" will inevitably encounter practical difficulties. Mozi did not see that only the "concurrent" on the basis of difference was the real "concurrent", and there were natural defects in the philosophical dimension. Xun Zi realized that in order to break through Mozi's theoretical dilemma, it is necessary to dissolve the antagonism between the combination and the other, integrate the combination and the other without hindrance, and realize the unity of the combination and the other. It is comprehensive to only talk about "concurrently", but it is also necessary to talk about "don't". The combination and the other constitute two aspects of the contradiction, and one is indispensable. Xun Zi's way of dealing with it is "the way of the world is clearly divided." [7] This sentence of 181 points out the operational principle of "concurrent": "points" are also "don't". The reason why etiquette can benefit the world at the same time is because of the division and righteousness.

Xun Zi also discussed it as "both overhauling, loving at the same time, and controlling at the same time", and then the pen sharpened down, criticizing, "Mozi's words are obviously worrying about the world." The husband is insufficient, the public troubles of the world are also, and the private worries of Te Mozi are also calculated. [7] 182 can really be described as the spear of the son and the shield of the attacker. Xunzi's flexible use of "concurrent" has reached the level of Rusi. This is the same as the evaluation of Mozi in "Zhuangzi Tianxia" that "it is too much for it, and it has been greatly smooth." ...... I am afraid that it cannot be the way of the saints, the heart of the world. The world is terrible. Although Mozi is alone, he is in the world! [12] 490 is the same as its path, and the evaluation can be said to be pertinent.

The division of Xunzi is a division of groups, and naturally has the meaning of professional division of labor. He acknowledged that there is a difference between the division of labor between the lord and the people, which is "official and human" and "self-able.". The Lord listens to the world, and the people keep their cause. Specifically, "The peasants divide the land and cultivate, the Jia divides the goods and sells, the hundreds of work are divided and persuaded, the scholars and doctors are divided into duties and listen, the princes of the founding of the country are divided into lands and kept, and the three princes and general parties are discussed, then the Son of Heaven is only oneself." [7] All the divisions of labor in 210 are under the unified leadership of the Son of Heaven, the Son of Heaven "sharing oneself" and the three dukes "discussing the general party" is "concurrent", and others "dividing the fields", "dividing the goods", "dividing the affairs", "dividing the duties", and "dividing the land" are "dividing", and the people they pass are "righteousness".

Xun Zi realized that "the lord of man cannot be alone"[7]239, and the monarch needs the support of the secretary. Seeing the possible deficiencies of the human master in terms of talent and temperament, there is theoretical thinking to resist authoritarian dictatorship. Xun Zi said, "The Ming Lord Shangxian enables his ability and prospers, and the Dark Lord is jealous of the sage and destroys his merits",[7]246 He compares the Ming Lord with the Dark Lord, the Ming Lord is good at using people and gathering the strength of all people to jointly contribute to the great cause of the king, and the Dark Lord is good and alone, and he will die and destroy the country, laughing for the world. This is a test of both and alone monarchs. In other words, Xunzi here is not only a denial of both ability, officialdom, and skill in terms of duties and reputations, but also a positive affirmation of the rule of the country by the tao.

Under the guidance of the combination of concurrent and sub-divisional, it is possible to realize "the cultivation of ceremonies to the Qi Dynasty, the rectification of the Law to the Qi officials, and the equalization of the government to the Qi people." [7] 198 Inside and outside the imperial court, above and below the monarchs, and the people and the people each abide by their duties and positions, and manage them according to the principle of unity, so as to realize the contribution to the whole of society. Under the guidance of the "concurrent" of the clear division, the ability of the individual has been enhanced and recognized, and the interests of the group have been realized.

The division of Xunzi is the division of the group, the division of etiquette and righteousness, and the purpose is not to divide, but to divide. "Concurrent" is the way of "group". [19] The 77 group of paths is the path of juxtaposition, and the key to it is to divide and righteousness. Strife, chaos, separation, and weakness are the primitive states of free will before they are managed as a whole. Xun Ziyun, "The first king was evil and chaotic, so he divided the etiquette and righteousness, so that there are rich and poor, rich and lowly, etc., which are enough to meet each other, and it is the foundation of the world." [7] The 151 group needs to be connected, and the purely atomic individual is like a scattered sand, but to be aggregated in an appropriate way.

The hierarchical name and division of labor and cooperation relationship referred to by the division of labor and righteousness have become the objective mechanism of group operation. Divide and conquer, combine with unity, combine division, divide and control, unify and merge, unify with righteousness, and rule by becoming a combination, that is, the way of living in groups and one. The relationship between conjunctive and sub-division is two-and-one, which together constitute the structure and operation mechanism of the Xunzi "concurrent" theory. Because of free will, individuals tend to be discrete, and group societies need to converge to win by force. The tearing between the two needs to be balanced by the path of the group (group way), that is, the way of the group and the way of the group, and give play to the great use of the group way.

Combining individual interests and group interests to achieve a balance in a certain sense is exactly the proper meaning of conjugation. As scholars have pointed out, the real "combination" is to make the individual [2] come into being, just to discover the way of mutual reconciliation of various things, so that not only do not contradict each other, but grow up with each other, so that on top of the compounding of individual additions, greater benefits or possibilities can be created, so that individual things can grow greater in this overall relationship. [19]78

Under the thread of division and righteousness, the individual has obtained the harmony and unity of individual freedom and group settlement, individualism and collectivism have reached a reconciliation, and the flow from the individual to the group, from the weak to the strong, can be formed by the joint force that can overcome, use, and benefit. This is the process of achieving group cohesion.

Obviously, the superficial "contradiction" between the division and the combination has been reconciled here in Xunzi and has become a group division that is unhindered. On the one hand, the division is the internal basis of the merger, and the division and the merger are inseparable, and there is a division before there is a combination, and there is no division and no combination, and the two are the premise of each other's existence. On the other hand, the ideal destination of the division can be clearly divided, grouped and social harmony.

Xunzi's "concurrent" theory is an ideological exploration standing on the "shoulders" of predecessors, and is a theoretical transcendence based on the criticism of Mozi's "simultaneous love", and its "concurrent" also includes "other" theory, unlike Mozi's simple "combined with easy to separate", but to achieve the duality of both, both with courtesy, with other righteousness, with a group, with others, and so on. Xunzi's "concurrent" theory jumped out of the dualism of combined and other (division) and moved toward the dualism of both and other (separate) and moved towards the monism of both and sub-divisions ( other ) , avoiding the mechanical fence , avoiding the imprisonment of metaphysics , and avoiding the naïve illusion of Mozi egalitarianism.

(3) Combined with profit: the "concurrent" of benefiting the people

Xun Zixi put forward the saying of "benefiting the people" on the basis of "loving the people": "The people are as noble as the emperor, the relatives are like their parents, and those who are unhappy when they die and die, there is no reason for it, the morality is clear, and the lize is sincere." [7] 221 Xunzi regarded virtue and profit at the same time, and regarded loving the people and benefiting the people as a prerequisite for the people's support and achievement of the king's government, and the ballast stone for the prosperity and stability of the country.

Xunzi often said "concurrently profit". Those who benefit at the same time are also beneficial to the people, let the people benefit, and those who benefit the world at the same time. The "Twelve Sons of Non-Twelve Sons" says, "In one day, wealth and all things, long-term support for the people, benefit the world, access to the genus, do not obey, the six speakers stand up, the twelve sons migrate, then the saints of the powerful, Shun, Yu is also." [7] 96 "Rich Country" also says, "If the husband is heavy on color and clothing, heavy on taste and eating, heavy on property and made, and the world is in harmony with the king, not specially thought of as obscene, fixed as the king of the world, ruled by all changes, material all things, nourished all the people, and controlled the world at the same time, for the good husband of Mo Ruoren!" ”[7]178

Here "Wang Tianxia", Wang Xianqian according to the "Confucian Effect", "Wang System", "Wang Ba", "Jundao", "Strong Country" and other articles repeatedly said "one day under the heavens", plus the above mentioned "non-twelve sons" in the same meaning as this paragraph, is "one day under the day", and think that "wang" should be "one", the word is also wrong. According to the "Non-Twelve Sons" "concurrently benefit the world", in the sense of the text, it is concluded that "benefit" and "system" are close and false, so the "concurrent system" here is changed to "concurrent benefit". [7] 178 Long Yu did the opposite, according to the "Concurrent System of the World" in "Rich Country", changing the "Non-Twelve Sons" to "Concurrently Benefiting the World" to "Concurrently Controlling the World". [13]288

Zha Zhi's "Xunzi", "concurrent system" and "concurrent profit" are all there. Among them, "concurrent system" appears 5 times (including "concurrent system of the world" 4 times, "concurrent system" 1 time) [3], "concurrent benefit" appears 2 times [4] (both are "concurrently beneficial to the world"). First, in terms of literary meaning, is it not "beneficial to the world" to "feed the people", but to call it "to control the world", can it be? Second, there is already "heavy property and system" on this paragraph, and then the word "system" appears, and the text is not suspected of being repetitive? Third, after "concurrently controlling the world", it was followed by "mo ruo benevolent benevolence", and the words were incompatible. Fourth, "Rich Country" has "if the husband is both overshadowed, both love, and both", and the "concurrent system" in the sentence should also be "both and profit". [12] 63 Therefore, when Wang Xianqian said yes, the "concurrent system" here should be "concurrently profitable".

At the level of the relationship between righteousness and profit, Xunzi not only talks about "those who are righteous first and then profitable, and those who are first profitable and then righteous are humiliated",[7]58 also said that "those who are righteous and profitable, there are both things that people have." [7] [7] There is no contradiction between righteousness and profit, and there is no contradiction between righteousness and profit. The debate between righteousness and profit is a major Confucian topic. Righteousness before profit is a natural rule of Confucianism. The "profit" here is the private interest of "the gentleman's pursuit of profit" and "the only profit is". Xun Zi did not deny personal self-interest, because "people are born with desires" and "those who are willing to be light and not heavy on things have nothing." [7] 417 But if morality is despised, one "grieves with the beauty of all things, and does harm with the beauty of all things." [7] 418 Juxtaposing "to" and "merging" here has the meaning of possession. If you do not enjoy and possess all things according to morality, you will be enslaved by things, and you will be full of sorrow and harm.

On the one hand, the theory that righteousness and profit exist affirms the inevitability of people seeking profit, and on the other hand, it clarifies the legitimacy of taking into account both righteousness and profit. The "profit" of "concurrent profit" mainly refers to the interests of the people and belongs to the category of public interests, but it also never negates private interests. Although Mozi proposed "simultaneous love" and "mutual benefit", it seems that it is also love and profit, but in fact, it only talks about "love" and no "benefit". Even if there is "profit", its "benefit" cannot be put into practice because of non-music, thrift, and funeral theory, and it has become a castle in the air, a mirror flower and a moon.

Third, the art of both humanity and tolerance

Xunzi's extremely heavy techniques include the art of Chang'an, the art of talking, the art of lifelong insatiable, the art of not being easy to adapt, the art of hengting and showing the wisdom of retreating from adultery and entering the good, and there are also proper nouns such as Confucianism, Ink Technique, Concurrent Technique, Three Techniques of Simultaneous People, Mind Technique, Force Technique, and Righteous Technique.

The xunzi "concurrent" theory, if it is said from the perspective of technique, is mainly embodied in the three techniques of concurrent people. Historically, during the Warring States period, annexation wars were constantly staged, and the heroes of the nations were on the road to reunification. Reunification was achieved precisely through wars of annexation. The realist Xunzi saw the trend of world unification and was optimistic about its success. Xunzi did not oppose the annexation war, and the three techniques of the merger and the people contained the meaning of the annexation war.

(1) The three skills of concurrently being human: morality, strength, and wealth

There are three ways to combine people's countries, which are called the three techniques of combining people: "There are those who combine virtue with people, there are those who combine people with strength, and there are those who combine people with wealth." "Virtue and man refers to the fact that the people hear of my reputation and are attracted by my virtue, and the people do not seek righteousness in the wind, and do not obey gladly. Just as the "Shangshu Zhongyu Zhizhi" records that the people said to the Shang King Chengtang, "Xi Yu Hou, later Qi su", and just as the people of the Xunzi Wang System said to the Zhou Gong, "He Du Hou I am also".

The word "concurrently" here is no longer within the capacity of the word war, but a moral calling and peaceful naturalization. To combine force with man refers to the fact that people fear our might, that the people are centrifugal but do not dare to contradict them, that they are coerced by their soldiers, that they are coerced by their might, that although they have not been transformed, they have not yet obeyed. To be rich and prosperous is to fish for fame and reputation, and to win the trust of the people with small favors. The effect of the three techniques of combining people is completely different: "The king who combines virtue with people, the weak who combines strength with strength, and the poor who combine people with wealth. [7] 284 The king, the weak, and the poor are precisely the manifestations of the objective effects of the three arts.

On the basis of "concurrent system", the art of concurrently benefiting and condensing it realizes effective management, perfects the politics of the royal road, achieves the earth-shattering load, does its best, decorates the virtuous, feeds the people of the people, and achieves the effect of the governance of the near and the far, and the family within the four seas.

(2) The "concurrent" of tolerance: self-denial and receiving others

The combination of tolerance is not only a strategy for management and rule, but also a matter of moral cultivation and character cultivation. Xun Zi said, "Therefore, the gentleman's degree of self is rope, and the receiver is used with a whip." It is enough to be the law of the world. Pick up people and use them, so they can be tolerant, because they want to become the great things of the world. Therefore, a gentleman is wise and can tolerate it, know and tolerate foolishness, be broad and tolerant of shallowness, and be pure and tolerant of miscellaneousness. [7] 284 Conjunctive technique refers to the method of compatibility, the art of inclusiveness. [18] 87 Society is made up of individuals, and people are different in their own way.

The gentleman's moral requirement for himself is "to live with himself and to rope", so as to become the law of the world. And "to pick up people is to use a thumb", and to treat others and the people with tolerance. Whether it is out of the need to manage the people, or the need to cultivate the right mind and self-improvement, whether it is a "gentleman" in the ruling class or a moral level, it is necessary to cultivate the grace of tolerance and become a true gentleman of Yawen debate.

Tolerance is won by the masses, because "the people want to be lenient", so when receiving the people on the occasion, we must "respond with righteousness, be generous and tolerant, respect and precede", "be lenient and easy to open people", and "inform the righteousness of tolerance". If there is such morality and politics, accommodating the wise men and the able men of the world, and standing separately, then the land of a hundred miles can also take the world and establish a cause that is the same as the heavens and the earth, and the same as the world.

The art of tolerating people is not an unprincipled, standless wall riding technique. Opposing extremes is also the proper meaning of "concurrent" itself. For example, cultivating fame and forgetting the people, and not teaching and teaching without condemning are all extreme acts and are adulterous ways. And for the reasoning of the words, the treacherous words and treacherous sayings listed in the "Non-Twelve Sons", we must also dare to show the sword. Xun Zi realized that only by cleaning up and reviewing the Zhuzi School, eliminating the harm of the world, putting an end to the theory of the Twelve Sons, eliminating adultery, adultery, and adultery in the tillers, and unifying ideological theories can we establish a great line of middle things and middle talk.

(3) Concurrently official and concurrently skilled: negative "concurrent"

At the specific operational level, under the shroud of "concurrent" thinking, Xunzi has repeatedly mentioned that "listening to the world at the same time" should "have the clarity of both listening and not the appearance of being arrogant; there is a thick and non-virtuous color of both." [7] 411 He referred to "listening to Qi Ming at the same time" as the law of governance, and in the specific law of Tsukasa's appointment, there is "simultaneous listening and timely audit". As the saying goes, both listening is bright, and partial belief is dark. However, "concurrent" is not universal, but has its scope of application. This means that "concurrent" also has its negative value. The benefits of "concurrent" must not be followed, and the disadvantages of "concurrent" must not be discerned.

There are two disadvantages of "concurrent", and Xunzi opposes it. At the epistemological level, starting from the meaning of "two" at the same time, we can glimpse the negative meaning of "concurrent". Since "there is no two ways under the heavens, and no saints have two hearts",[7] the two intentions of the 374 mind are bound to have an unknown cognitive dilemma. Of course, the one-sidedness of cognition is caused by the partiality of thinking and methods. For example, the reason why the Hundred Sons and Hundred Families argue endlessly is that they are hidden in a song. Breaking the limitations of desire and evil, consistency, distance, shallowness, ancient and modern, under the guidance of the principle of "combining all things with the balance of counties", specific analysis and consideration is the basic path to a correct understanding.

However, when it comes to the deeper level of cognition, being obsessed with "moving" but not knowing "stillness", confused by "two" without knowing "one", and "knowing" at the same time will become a non-negligible factor that hinders the knowledge of the "Tao". "Knowing at the same time" is "two". The way of cognitive pursuit is "one". "Not harming one by one" is precisely the essence of forcing out the "Tao." The attainment of the realm of great clarity and clarity in the void and the quiet must be handled well on the basis of "concurrent" and properly handled the relationship between the combined and the one, and the combination and the special, and can only be finally realized after the process of opposing the "merging" and returning to the "one".

Second, at the level of social and professional, Xunzi opposed the combination of skills and officials, the so-called "can not be a part-time skill, people can not be concurrently official." [7] 174 people can't do everything, they are good at everything, and they don't have to do everything themselves. Man depends on the labor of others and his products. The social division of labor constitutes the guarantee of human survival. "There is no luck in the dprang, and there is no luck in the people's life", everyone has something to do, and everything is done by someone. The harmonious and orderly management of social organizations should be based on the refinement of the division of labor, the so-called "clear division of duties, order of undertakings, and technical skills." Because "people are accustomed to their own things and are fixed, and people's everything is like the eyes, noses, and mouths, they cannot borrow officials from each other",[7]234 The officials of the eyes and ears cannot be used both and universally, and the duties of people are not good.

Therefore, the separation of duties and the establishment of posts have natural legitimacy. Everyone cultivates and gives full play to their strengths, knows the principle that "short silk can not draw the spring of deep wells", and has experienced the industry of expertise to better serve the group and one. Combining skills and officials, one mind and two uses, not only can not improve efficiency, but also can not strive for excellence. Xunzi's theory of "concurrent" is a comprehensive philosophical insight, which not only formulates the positive value of "concurrent" but also does not omit the negative value of "concurrent".

epilogue

If "concurrent" is regarded as a comprehensive, systematic and dialectical method of thought in the history of Chinese philosophy, Xunzi is undoubtedly the conscious constructor, promoter and practitioner of "concurrent" thought. Xunzi's "concurrent" theory of the great righteousness is related to the experience of the Jixia Xuegong, the main position of the Hundred Schools of Thought, in which he is located, and it is his ideological criticism that casts the sons and inherits the thinking tools and ideological achievements that transcend the Hundred Schools.

[References]

Xiong Gongzhe. Xun Qingxue case[M].Jinan:Shandong Literature and Art Publishing House,2018.]

[2] [Ming] Li Zhen. Book Burning and Continued Book Burning[M].Changsha:Yuelu Book Club,1990.]

[3] [Eastern Han] Xu Shen. Beijing: Zhonghua Bookstore, 2013.

Wang Li et al. (eds. eds. ed. 2017). Dictionary of Common Characters in Ancient Chinese (5th Edition)[M].Beijing: The Commercial Press, 2016.

Yao Haitao. The Reception of Xunzi Alignment Culture: Longli, Heavy Law and Shangshu: The Perspective of Criticism and Casting of The Sons of Jixia[J].Jiang Han Academic, 2017, (2), pp. 105-110.

[6] Sato took it. Participating in the Rule of Heaven and Earth: The Origin and Structure of Xunzi Lizhi's Political Thought[M].Taipei:National Taiwan University Publishing Center,2016.

[7] [Qing] Wang Xianqian. Xun Ziji Solution[M].Beijing:Zhonghua Bookstore,2012.]

Sun Yirang. Mozijian[M].Beijing:Zhonghua Bookstore,2017.

[9] [Ming] Liu Ji. Pipe Supplement[M].Nanjing:Phoenix Publishing House,2016.]

GUO Moruo. Guan Zi Ji School (3)[M].Beijing:People's Publishing House,1984.]

Yang Bojun. Mencius Translation[M].Beijing:Zhonghua Bookstore,2019.]

Zhong Tai. Shanghai: The Commercial Press, 1936.

Dong Zhi'an, Zheng Jiewen, Wei Daifu. Xunzihui School Notes (all three volumes)[M].Nanjing:Phoenix Publishing House,2018.

Yang Renzhi. Vernacular Xunzi[M].Changsha:Yuelu Book Club,1991.]

Liang Qixiong. Xun Zi Jian Shi[M].Beijing:Zhonghua Bookstore,1983.]

Long Yuchun. Xunzi Treatise[M].Taipei:Taiwan Student Bookstore,1987.]

Wang Wenjin. Translation of the Book of Rites (all two volumes)[M].Beijing: Zhonghua Bookstore, 2001.

Li Disheng. Xun Zi Ji Shi[M].Taipei:Taiwan Student Bookstore,1979.]

Yang Changzhen. An Existential Study of Xunzi Class[M].Taipei:Wenjin Publishing House,1996.]

exegesis:

As far as the author's eyes are concerned, so far, only three people in the academic community have discussed the "merger" of Xunzi relatively intensively, in chronological order, namely Yang Changzhen, Sato Shozhi and Zhang Zuxing. Yang Changzhen's Master's Thesis (published in a monograph) Chapter 4 The Whole and the Individual: The Rational Sequence of objective fields of existing activities Section 2 The Meaning of 'Division', 'Concurrent', 'Discernment' (With Debate) Part II "As a 'Concurrent' of Integral and Objective Practice", see: Yang Changzhen. An Existential Study of Xunzi[M].Taipei: Wenjin Publishing House, 1996, pp. 77-83. The Emperor Who Ruled the People of the World: The "Kan" of Mozi and the "Xunzi" Section 4 "The 'Kan' of the Xunzi", see: Sato Shoyuki. The Origin of Xunzi Lizhi Thought and the Study of the Warring States Sons[M].Taipei: National Taiwan University Press Center, 2013, pp. 47-57. Recently, Zhang Zuxing began a discussion on Xunzi's theory of "concurrently human beings". See also: Zhang Zuxing. Xunzi's "Concurrently Human" Doctrine and the Extension of the Model of Righteous Governance[J].Journal of Sun Yat-sen University (Social Science Edition), 2021, (2), pp. 82-90. These three articles have pioneering contributions to the "concurrent" of Xunzi, but failed to fulfill their mysteries, so the author does not speculate on the shallowness, and has written this article to comprehensively discuss the great righteousness of Xunzi's "concurrent" theory, so as to teach it to the Fang family.

[1] Some scholars have proposed the concept of "facultative thinking" and established an intrinsic relationship with the genes of Chinese culture. See: Li Jianzhong, "Facultative Thinking and Cultural Genes"[N], Guangming Daily, December 16, 2020, 15th edition.

[2] Note to the citation: "Each is born" should be "each is born". One and each, the sound is the same and wrong.

[3] "ConcurrentLy Controlled World" appears 4 times, namely, "Confucian Effect" 2 times. "Rich Country" 1 time, "King's Way" 1 time. "Concurrent producer" appears 1 time in "King Ba".

[4] "The World of Kane-Li" appears twice, and once each in "Non-Twelve Sons" and "The Royal System".

The bold characters were added by the editors of the Confucian network.

In order to adapt to mobile phone reading, the paragraph length is adjusted.