Zheng Zhiwen | the unity of moral idealism and political realism: on the ideological characteristics of Xunzi's political philosophy

The unity of moral idealism and political realism

——On the Ideological Characteristics of Xunzi's Political Philosophy

Zheng Zhiwen

Source: Dongyue On Cong, Issue 09, 2020

Abstract: The Xunzi theory, which was formed at the end of the Warring States period, not only inherited the Confucian tradition of Kong Meng, but also transformed and innovated the confucian spirit for the general trend of the era that was about to be "fixed in one". As far as Xunzi's political philosophy is concerned, it not only continues the ideal pursuit of Confucian Confucianism to transform politics with morality, but also strengthens the governing character of Confucianism under the strong practical concern of "rebuilding order", thus showing the ideological characteristics of moral idealism and political realism.

This ideological trait is mainly manifested in three aspects: "valuing the people" and "respecting the king" is isomorphic; "self-cultivation" and "rich (strong) country" attach equal importance to it; and "longli" and "re-law" are combined. It is precisely by relying on the Confucian political philosophy of unifying moral idealism and political realism constructed by Xun Zi that Confucianism can leap into the study of wang officials in the Han Dynasty, and thus become an important value to follow in governing the country after the Qin and Han Dynasties. Of course, while Strengthening the Confucian Governance Character, Xunzi also opened a gap for the practical principles of social politics to "reverse" its moral idealistic spirit.

Keywords: Xunzi; political philosophy; longli;

About author:Zheng Zhiwen (1987-), male, Doctor of History, Associate Professor of Confucius Institute of Culture, Qufu Normal University, Master Supervisor, Research Direction: Pre-Qin Confucianism, Song Ming Science.

Kong Mengxun is the most important ideological figure in the history of the development of pre-Qin Confucianism, and the academic circles often use its names to reveal the clues to the development of primitive Confucianism. However, in fact, the Xunzi theory, which was formed at the end of the Warring States period, was not only in line with The Confucianism of Kong Meng, but also transformed and innovated the spirit of Confucianism because of the general trend of the era that was about to be "fixed in one".

As far as Xunzi's political philosophy is concerned, it not only continues the ideal pursuit of Confucian Confucianism to transform politics with morality, but also strengthens the governing character of Confucianism under the strong practical concern of "re-establishing order", thus presenting an ideological characteristic of unifying moral idealism and political realism. Xunzi's political philosophy takes the "group" theory as the starting point, from the "group" to "jun" and "the king can group", clarifying the leading role of "jun" in the construction of social order. "[Man's] strength is not as good as an ox, nor is it like a horse's, and the cow and horse are used, so why not?" A: People can be a group, but they can't be a group. ”【1】

Taiwanese scholar Pan Xiaohui believes that Xunzi uses "energy groups" to locate the essential characteristics of people, and also takes "good groups" as the essential requirement for "jun". "Xun Zi pointed out the essential characteristics of 'noh group' as a human being, and pointed out that 'the monarch, the good group', the ideal monarch (monarch) must be able to play this essential feature because he must be the leader of the world." [2] Taking the "group-jun" as the framework, Xunzi launched the theoretical thinking of his political philosophy, starting from the "group" theory and the "jun" theory, and derived the ideological theories such as "self-cultivation and self-righteousness", "establishing the monarch for the people", "honoring the wise and enabling", "rich country and strong soldiers", and "long ceremonies and heavy laws".

The ideological connection in the intervening may be viewed as follows:

First, the monarch "can group" and "good group", "the group of the way, then all things are suitable", so it will be long jun, honor the king; long jun, zun jun at the same time how to ensure the integrity of the king's way? Xun Zi was originally from the Zhou Gong Kong Mengzhi saying that he used the spirit of "self-cultivation and self-righteousness" and "establishing the monarch for the people" to "govern" the monarch and prevent the expansion and abuse of the monarch's power. In general, it has the characteristics of the isomorphism of Xunzi's political philosophy of "valuing the people" and "honoring the king" [3].

Second, different from Kong Meng's pursuit of moral ideals of "politicians are righteous" and "monarchs and rulers of the country", Xunzi's thinking on re-establishing order has been integrated into the realistic ideological content of "rich countries", "strong countries", and "strong soldiers", and "self-cultivation and self-cultivation" and "rich countries and strong soldiers" are equally important.

Third, the monarch can be a group, based on the ritual law (punishment), the ritual law is used together, so that the "people" know their differences and keep their positions, so "in harmony with the rule", which is called "long ceremony and heavy law".

Therefore, judging from the main ideological content of Xunzi's political philosophy, the ideological characteristics of his moral idealism and political realism are embodied in the following three aspects: "valuing the people" and "honoring the king" is isomorphic; "self-cultivation" and "rich (strong) country" are equally important; and "longli" and "re-law" are combined. It is precisely by relying on the Confucian political philosophy of moral idealism and political realism constructed by Xun Zi that Confucianism can leap into the study of royal officials in the Han Dynasty, and thus become an important value to follow in the governance of the country in the future generations of the Qin and Han Dynasties.

Of course, we should also realize that the political philosophy of Unifying Xunzi's Moral Idealism and Political Realism, transforming and innovating the spirit of Confucian moral idealism from the perspective of social politics, while strengthening the confucian governance character of the world, has also opened a gap for the practical principles of social politics to "reverse" the spirit of Confucian moral idealism.

1. "Heavy people" and "honored kings" are isomorphic

Minben is the ideological background of Confucian political philosophy and an important ideological essence of Confucianism. Xun Zimin-oriented thought differs from Kong Meng in that, out of consideration for social and political reality, it has more prominently highlighted the dimension of "respecting the king", embedding the meaning of "respecting the king" in the "people-oriented", and realizing the mutual inclusion and isomorphism of "respecting the people" and "respecting the king". "The people born of heaven are not kings, and the kings of heaven are also considered to be for the people." On the one hand, Xun Zi used the authority of heaven to elevate the status of the king; on the other hand, he clearly put forward the theory of "establishing the king for the people", showing the position of "valuing the people".

Xunzi's theoretical designs of "honoring the king" and "valuing the people" are unified in his thinking on the fundamental problem of re-establishing order (the communal settlement of people and one). Why honor the king? In Xun Zi's view, that is because Junzhi has an important decisive role in the "human energy group". "What about the King?" A: Noh group also. Who can also be a group? A: The good one who raises people also. Those who are good at ruling people are also good at showing people, and those who are good at decorating people are also good at decorating people. That is because he can "make ceremonies", so that the people can get their own support and share their own shares, so that people can avoid chaos due to competition. Xunzi said:

In the life of man, we cannot be without a group, and if there is no division between the group, there will be contention, there will be chaos, and chaos will be poor. Therefore, those who have no division are also the great harm of man; those who have a division, the original interest of the world; and those who are kings, so the center of the division must also be managed. ("Rich Country")

If there is contention, there will be chaos, and chaos will be poor. The first kings were evil and chaotic, so they divided the etiquette and righteousness, so that there were rich and poor, rich and lowly, and so on, which were enough to meet each other, which was the foundation of the world. The Book says, "Vizi is not Qi. This is also true. (The King's System)

It is precisely because of his profound understanding of the monarch's leading role in the construction of order that Xunzi even explicitly opened his eyes to the monarchy and put forward the supremacy of monarchy of "Long Yi rule". "The King, the Takaya of the Kingdom; the Father, the Takaya of the Family." Long one and rule, two and chaos, since ancient times and several, there is no two Long controversy and can last a long time. This monarchical supremacy of "Long Yi zhi zhi" largely deviates from the spirit of Confucianism and Shows the pragmatic and enterprising side of Xunzi's political philosophy.

This is because the proposal of the doctrine of honoring the monarch of "ruling by one rule" is actually due to the requirements of the development of the times. It is an important transformation of the original Confucian spirit by Xunzi in line with the historical trend of the gradual disintegration of the traditional patriarchal blood political system since the Spring and Autumn Period, and the increasingly strengthening of the autocratic and centralized political system centered on royal power. Xun Zi was in the last years of the Warring States period, and it seemed only a matter of time before the establishment of the "great unification" autocratic and centralized empire was established. Under the "great changes" of the era at the time of Zhou Qin, Xun Zi's timely proposal of "honoring the king" was undoubtedly a Confucian innovation that conformed to the trend of the times [4].

Of course, Xunzi's assertion of the supremacy of monarchy of "long one rule" certainly deviates from the true spirit of Confucianism in Confucius and Mengmeng, but from Confucius to Xunzi, the development of the original Confucian people-oriented thinking of the pre-Qin Dynasty has been consistent. It can be said that Xunzi's theory of "honoring the king" is also narrated within the scope of Confucian people-oriented thought. So, how should we properly understand the theoretical position of the people-oriented theory of "valuing the people" in The Xunzi political philosophy system? There is no doubt that Xunzi's people-oriented theory of "heavy people" is also closely related to his "group" theory.

If Confucius Meng's people-oriented thought was formulated by the subjective principle of inner "benevolence" (the heart of not being tolerant of people) [5], then Xunzi's people-oriented thought was triggered by the objective spirit of external "order". Further, Xun Zi's people-oriented theory of "establishing the monarch for the people" and "the junzhou and the people's water" is to prevent the collapse of the order structure of the "jun-people" (group) due to the extreme abuse of the monarchy's power. Its so-called "water carries the boat, and the water covers the boat" illustrates this point very vividly. Liao Mingchun believes: "[Xunzi] uses the relationship between water and boat as a metaphor for the relationship between the monarch and the people, on the one hand, pointing out that the people are the basis for the existence of the monarch, and on the other hand, acknowledging that the power of the people can overthrow the monarch." ”【6】

Qiu Wenzhi: The king's boat is also, and the people's water is also. The water carries the boat, and the water covers the boat. If you think of danger in this way, you will be in danger and will not end up! ("The Lamentations")

It can be seen that Xunzi advocated "honoring the king" on the one hand, and on the other hand, let him be regulated by the spirit of "valuing the people". As far as the spirit of "emphasizing the people" is concerned, Xun Zimin's thought is generally consistent with Kong Mengzhi's theory. He also put forward specific propositions such as loving the people and benefiting the people, raising the people and enriching the people, and educating the people. He said:

Therefore, those who have a society cannot love the people or benefit the people, and those who seek the people's affection and love for themselves cannot be obtained. (The King's Way)

If you are not rich, you cannot support the people's feelings, and if you do not teach the people, you cannot reason with the people's nature. The family has five acres of houses and a hundred acres of land, and does not take away its time, so it is also rich. Establish a university, set up a order, cultivate the six rites, and teach the Ten Teachings, so the Tao is also. ("Rough Outline")

Judging from the ideas of loving the people and benefiting the people, raising the people and enriching the people, and educating the people, Xunzi's people-oriented thinking is only the inheritance and development of Confucius's ideas of "loving people with thrift", "making the people rich and the people","ordinary people enriching the people and teaching the people",7 as well as Mencius's ideas of "controlling the people's property", "not taking away the peasants", and "the religion of order".[8]

In fact, the fundamental difference between Confucius and Xun Zimin's thinking may lie in the fact that Xun Zi embodied the meaning of "honoring the king" in the people's foundation, not only from the standpoint of the people's foundation, but also from the standpoint of "respecting the king", and thus realizing the two-way mutual inclusion and isomorphism of "respecting the king" and "respecting the people": on the one hand, the monarch "making etiquette and righteousness" can make the people "group", so it must be "respected the king"; on the other hand, "the king's boat and the people's water", the existence of the king is attributed to the people, so it must be "heavy people". Whether it is "honoring the king" in terms of the people's essence or "respecting the king" in terms of the people's foundation, Xun Zi's people-oriented thought should undoubtedly be an important part of the development process of Confucian people-oriented thought [10].

As Jin Yaoji said: "The central idea of Xunzi still adheres to the consistent meaning of Confucian political philosophy, the people-oriented thought." Its phrase 'the people of heaven are not for the king, the kings of the heavens, and the people are also', the meaning of Mencius's 'people and nobles are light', and the theory of 'monarchy democracy' in Lizhou is followed by this, Xunzi can already occupy a lofty position in Confucianism. ”【11】

From the above, it can be seen that although Xunzi's political philosophy advocates the theory of "honoring the king" of "long and ruling", it has always adhered to the background of Confucius and Confucianism. Xunzi's "honoring the king" and "valuing the people" are those who, although they are the same as Shen Hanzhi's theory, cannot be attributed to the Fa because they are unwilling to "attach power" in the end; "valuing the people" and "honoring the jun" are the same as the confucians who are the same as the Confucians, and they are also different from The Confucians and cannot be attributed to the "ideal" Confucians. In this sense, Xun Zi should be a "realistic" Confucian. The isomorphism of "valuing the people" and "respecting the king" shows the pragmatic and enterprising practical character of Xunzi's political philosophy, as well as the important ideological tendency of taking Confucianism as the basis and reconciling Confucianism [12].

Second, "self-cultivation" and "rich (strong) countries" attach equal importance

"The king is good at the group", so Xunzi tried his best to open his eyes to the monarchy, but he was not completely unaware of the negative effects of the theory of the supremacy of the monarchy of "Long Yi rule". "Gentlemen, good people also." When the horde is the way, all things are suitable, the six animals are given their strength, and the group of beings is given their destiny. Therefore, when raising a long time, six animals are bred, when the killing is slaughtered, the grass and trees are planted, and when the government decrees, the people are one, and the virtuous are well-dressed. Xun Zi is different from the Dharma, trying to "suppress the monarchy" with the spirit of Confucianism of Confucianism.

As Bai Xi's analysis pointed out: "Xunzi advocated respecting the monarch in order to establish and maintain the authority of the monarch, and at the same time advocated the establishment of a mechanism to restrain the power and will of the monarch based on the Confucian Taoist system and people-oriented thinking. [13] To this end, while "standardizing" the monarch with the people-oriented spirit of "establishing the monarch for the people" and "serving the people in the boat and the people's water", he also gave play to Kong Meng's theories of "the politician is righteous", "self-cultivation is respectful", "the monarch is upright and the country is determined" [14], and "self-cultivation" is also regarded as the central link of political activities. The King's Way contains:

For the country? I know how to cultivate myself, but I have not tasted it for the country. The king is also the yi, the people are also jingye, the yi is right and the scenery is right. The king's plate is also, the people's water is also, the disk is round and the water is round. The monarch is also the one who is on the side of the cup and the side of the water. ...... The king, the original of the people; the original is clear, and the original is turbid.

Consistent with the people-oriented theory of "establishing the king for the people", Xunzi also used the theory of Kong Mengdezhi to correct the way of the king. That is to say, at the same time as "Long Jun", the question of how to ensure the correctness of the King's Way is? In fact, Xun Zi only looked for theoretical resources from Kong Meng's Confucian thought of ruling the people by virtue. His so-called theory of "smelling self-cultivation, but not hearing about the country" does not come out of Kong Meng's idea of "the politician is also right" and "the monarch is right and the country is determined."

In short, the two theories of "self-cultivation" (heavy morality) and "for the people" (heavy people) as the theoretical designs of Xunzi to standardize and guide the monarch are directly derived from Confucius's idea of "cultivating oneself to reassure the people", and embody the dimension of moral idealism in Xunzi's political philosophy. Xun Zi's "self-cultivation" theory of "self-cultivation" and "self-cultivation" of Junde is based on the spirit of Confucianism and Confucianism, and this also determines the important distinction between his theory of "respecting the king" and the irreconcilability of the Dharma.

The fundamental difference between the "ZunJun" theorists of "Long Yi and The Rule" may lie in the fact that Xunzi's "Zun Jun" is a "group and one" plan for the people, this kind of thinking is political, but it is even more social and cultural, "establishing a monarch for the people", thus valuing morality and valuing the people; the "Zun Jun" of the Fa is for the absolute rule of the monarch, this kind of thinking is purely for the service of autocratic politics, purely for the "study of the emperor" of "for the king", and thus the emphasis on the law and the heavy force.

Mou Zongsan said: "Confucianism emphasizes junde, the Dharma emphasizes the technique of the King, the technique of the King, the lord 'Lord Daoli Zhou', Zhou, Miye, Yinye, and Partial Quye, contrary to Xuanming, Duancheng, and Justice, the secular theory that Xunzi denounces is also the theory of the Dharma." [15] It can be seen that although Xunzi "respects the king", it is consistent with the people-oriented thinking of "valuing the people", and his idea of "self-cultivation", "jundao", and "junde" is also a person whose learning belongs to Confucianism and cannot be attributed to the Fa.

Here, we can't help but continue to ask, what is the difference between Xunzi's theory of moral governance that emphasizes "self-cultivation and self-righteousness" and the theory of Confucius and Meng. In our view, this difference may lie in the fact that xunzi's understanding of the monarch's political behavior is more utilitarian consideration of "rich country and strong army" in addition to the moral effort of "self-cultivation and self-righteousness". This means that although Xunzi's dialectical understanding of "serving the country" and "self-cultivation" is similar to Confucius's famous theory of "politician Zhengye", he no longer idealizes that this can lead to rule like Confucius Meng.

To this end, in addition to the "Self-Cultivation" section, Xun Zi also specially listed "Rich Country", "Strong Country", "Discussion soldiers" and other articles, thus highlighting the importance of economic construction, military construction, etc. to the reconstruction of order. Although Kong Mengxun all said "enrich the people", Kong Mengzhi's theory was mainly derived from the "royal way" principle of "serving the government with virtue" and "practicing benevolent government", while Xunzi's theory of "enriching the people" seems to be more in line with the "hegemonic" principle of rich countries and strong soldiers. He said:

The way of the foot country, save the use of the people and do the rest. ...... After the tax of the field, the levy of Pingguan City, the number of provincial merchants, the rare force of labor, and the absence of peasants, if so, the country will be rich. Husband is said to be a politician and a citizen. ("Rich Country")

Xunzi's idea of "a rich country" and a "strong country" is not only an important embodiment of the Confucian theory of the people, but also shows in a certain sense the recognition and acceptance of the "hegemonic" principle of "rich country and strong army" of the legalists. In addition to the ideal pursuit of "cultivating oneself to secure the people" of Confucius and Confucianism, Xun Zi had more practical considerations of "rich countries and strong soldiers" of the Fa. "Self-cultivation" and "rich (strong) state" reflect Xunzi's theoretical thinking on the operation of monarchical power centered on monarchy.

The former directly inherits Kong Meng's proposition of "cultivating oneself and straightening oneself", while the latter is an important adjustment to the confucian spirit in order to comply with the chaotic demands of "fighting for strength". This kind of ideological adjustment is actually to a large extent the integration and absorption of the Spirit of the Dharma. Qiang Zhonghua pointed out: "Comparatively speaking, Kong Meng emphasized the moral transcendence of the politicians, and said more omittedly on how to improve the social efficacy; Xunzi emphasized the moral cultivation of the politicians on the one hand, and on the other hand, boldly absorbed the reasonable components of the legalists' emphasis on efficacy.

The Confucianism that Xunzi respected was not only a moral Confucianism that stopped at the level of spiritual transcendence, nor did it stop at the Confucian study of memorizing and interpreting the scriptures. Fundamentally, the Confucianism espoused by Xunzi was a political Confucianism centered on the principle of 'Long Li Gong'. [16] The equal emphasis on "self-cultivation" and "rich (strong) country" not only reflects Xunzi's adherence to the confucian idealistic spirit of Confucius and Meng, but also reflects his affirmation and absorption of the reasonable elements of the Fa's emphasis on utilitarian utilitarian utility.

Therefore, consistent with the isomorphic theoretical structure of "valuing the people" and "respecting the king", Xunzi's theoretical thinking on the issues of "self-cultivation" (junde) and "rich (strong) country" in the two dimensions of moral ideals and political reality can also reflect the pragmatic and enterprising practical character of his political philosophy, as well as the ideological tendency of Confucianism-based and harmonious Confucianism. Of course, as far as this ideological tendency of Xun Xue is concerned, Xunzi's proposition of "Long Li Chongfa" is undoubtedly the most iconic theoretical significance.

Third, "Long Li" and "Heavy Law" are combined

Xunzi's political philosophy takes the "group" theory as the starting point and the "jun" theory as the center, and the "jun" theory leads to the governance viewpoint of the combination of etiquette and law and the auxiliary of morality and punishment. "The king, the one who honors the wise and the king, who cherishes the law and loves the people and dominates" ("Rough")," and "to the great form of the Tao, to the law of the country is constant" ("The Way of the King"). Xun Zi advocated that the monarch should achieve the goal of social governance "out of governance and in harmony with goodness" through two means of governance: etiquette (morality) and law (punishment). "Make it clear and righteous, rule it with the law, and forbid it with heavy punishment, so that the whole world will be governed by goodness." (Sexual Evil)

Judging from the ideological content of Xunzi's theory of etiquette, he mainly developed Confucius's idea of "courtesy for the country" [17], put forward the theory of etiquette and governance of "treating the country with courtesy" and "treating the government with courtesy", and elevated "etiquette" to the height of "the extreme of humanity". He said: "The country is rude and not righteous. The reason why the etiquette is correct is also true, for example, juju weighs weight, Ju rope ink is straight, jude rules are also in Fang Yuanye, and both wrong and people can not be blamed. ("Wang Ba") "Li Li, Masanosuke." If the government is not courteous, the government will not be able to do it. (Rough Outline)

In Xunzi's ideological world, "etiquette" is the main guarantee of social order, "etiquette is to rule, infidelity is to be chaotic" ("No Go"), and the monarch "raises people" and "divides (otherwise)" through "making ceremonies", so it can make people "group". "A gentleman has both his nourishment and his others. What do you mean? A: The noble and the lowly are equal, the elderly and the young are poor, and the rich and the poor are both weighed. ("Treatise on Etiquette") One, the etiquette to feed the people, this is called "the ceremonial, the nourishing"; the second, the ceremony makes the people divide, this is called "the ceremonial, the noble and the lowly, the elderly and the young, the poor and the poor, the rich and the poor are also called." ("Rich Country") "Ceremonial" place "long", the people all have "nourishment" and "points", each gets his own suitability, each does his own thing, so he can "live in groups and one". The details of "Honor and Disgrace" are as follows:

Husbands are the son of heaven, rich in the world, and are the same as human desires. However, from the desires of man, the situation cannot be tolerated, and things cannot be supported. Therefore, the case of the first king made a distinction between etiquette and righteousness, so that there were nobles and lowlinesses, the difference between the elder and the young, the distinction between knowing foolishness and whether it could be or not, all of which made people carry their own things and get their own suitability, and then make Gu Lu how thick and thin it was, which was the way of husband and wife. 【18】

The difference between Xunzi's "Long Li" theory and Kong Mengli is mainly that its words "lizhi" show the governing significance of "li" to achieve social and political order, rather than the ethical significance of emphasizing its self-cultivation and morality [19]. Just as Dongfang Shuo said: "The first meaning of Xunzi's speech and ritual is political rather than ethical, and it is a set of institutional designs formed in order to stop the chaos and stop the dispute to achieve the political purpose of 'ruling out' and 'conforming to the Tao'." 20 Japanese scholar Shoji Sato believes that "the theory of 'ritual rule' is to think about and discuss the importance of 'etiquette' from the principle of constructing the state, society, and even cosmic norms, which constitute order." ”【21】

In addition, the difference between Xunzi Lixue thought and Confucius and Mengmeng is that it clearly puts forward the proposition of "heavy law" and more affirms and attaches more importance to the social governance significance of law (punishment). It should be noted that the "law" mentioned by Xun Zi mainly has the dual meaning of "ritual law" and "punishment". As far as the so-called "law" in the sense of "ritual law" is concerned, it is mainly subordinate to "ritual" and has no independent status [22], "therefore it is impossible to be indecent" ("Self-Cultivation")," and "the ceremonial person, the great division of the law, the class of the gang jiye" ("Persuasion").

Of course, in Xunzi's governance ideology of "ritual", "law", and "punishment",[23] is it that "law" is only subordinate to "ritual" and has no independent meaning at all? The answer is no. Generally speaking, in Xunzi Lifa thought, ritual is the soul and core in terms of the governance of the state, the attainment of order, and the self-cultivation of the individual, so from this point of view, the so-called "law" always belongs to the "ritual" and appears as a supplementary means of "ritual".

However, if analyzed separately, the concept of "law" also has a unique meaning in Xunzi thought, on the one hand, it refers to the degree and style of law as a normative system, and the "law" in its so-called "key point of etiquette law" refers to this; on the other hand, it refers to specific legal provisions formulated by the state, such as its so-called "law, the end of the rule; the gentleman, the origin of the law" ("The Way of the King"). From these two aspects, the independent meaning of "law" in Xunzi Lifa thought has gradually become apparent [24]. Or as the Taiwanese scholar Wu Jin'an pointed out, from the perspective of Xunzi's idea of ritual law, "although the law is included in the ritual, it has touched on the problem of resolving the reconciliation of 'human desires and interests', and it can also be seen that the 'law' has gradually shown its value and significance" [25].

However, as far as the meaning independent of "ritual" is concerned, Xunzi's so-called "law" is actually mainly similar to the "punishment" advocated by the legalists. The difference is that Xunzi also pays attention to the abuse of "punishment" by "loving the people". According to this, Xunzi's so-called "Long Li Heavy Law" actually mainly refers to the use of "etiquette and punishment" to settle order. "The scriptures of governance, ritual and punishment, gentlemen to cultivate the peace of the people." Matilda is prudent in punishing, and the state governs the four seas and the peace" (Chengxiang).

Xunzi's idea of combining ritual and law (punishment) not only opens up the indoctrination significance of Confucian ritual and music, but also clarifies the governance value of law and punishment more clearly than Kong Meng. Because Xun Zi had profoundly realized that liturgy was only suitable for those "gentlemen" who "accumulated righteousness" and were educated, and that "adulterers" who disobeyed the indoctrination must be "punished." He said: "Therefore, if you do not teach and condemn, you will be punished with a lot of punishment and evil will not be victorious; if you teach but do not condemn, you will not punish the adulterers." (The Rich Country) and "Listen to the great division of government: treat those who are good with courtesy, and those who are not good are punished." (The King's System)

In his admiration of "ritual (le) rule", Xunzi adhered to the ideal pursuit of the Confucian and Mencius people, while the affirmation of "law (criminal) rule" strengthened the realistic character of Confucianism. He introduced the law into etiquette, innovated and transformed the traditional etiquette, thus "overcoming the opposition between the Confucian ritual and the legal law, so that the two blended and intertwined at the political and legal levels" [26], "in this way, the rule of law is used to enrich and transform the etiquette, reflecting the new spirit of the times" [27].

It is worth noting that Xunzi's governance ideology of "long li and heavy law" is unified in his thinking on re-establishing the social and political order. Although he affirmed the governing significance of "ritual (pleasure)" and "law (punishment)", is the relationship between the two equal? Obviously, "rule by etiquette" should undoubtedly be the theoretical thinking of the "first order" in Xunzi's social governance thought, and the governance significance of "punishment" and "law" can only belong to its concept of etiquette.

First of all, with regard to the priority of "teaching" (etiquette) over "punishment", Xun Zi emphasized "teaching" and then said "punishment", and the principle of indoctrination lies in "ritual (pleasure)". Xunzi attaches more importance to the former in terms of "ritual (music)" and "punishment" for rewarding punishment, because he, like Confucius, is explicitly opposed to "condemning without teaching" [28], where "punishment" and "punishment" can only be said after the first practice of ritual education, and the governing meaning of "punishment" can only be said under "ritual rule".

Secondly, regarding the priority of "etiquette" over "law", Xunzi has a saying: "There is chaos and no chaos in the country; there is governance over people, there is no law." ...... Therefore, the law cannot be independent, the class cannot be on its own, and those who gain it exist, and those who lose it die. (The Way of the King) and "Therefore there is a good law and there is chaos, and there are gentlemen and chaos, from ancient times to the present, they have not tasted it." From the above words, how can it reflect Xunzi's thinking on the relationship between etiquette and law?

In fact, the so-called "ruling people" and "gentlemen" here are not perfect personalities in the moral sense defined by Kong Meng, they all point to the guarantee and realization of "rule of etiquette". Specifically, Xun Zi's affirmation of the priority of "governing people" and "gentlemen" over "governing law" and "good law" is to carry out the objective spirit of his rule of etiquette to the end, rather than turning to the moral subjectivity (subjectivity) of Kong Mengde's rule of benevolence [29].

For this detail, Taiwan scholar Wei Zhengtong has a profound and accurate analysis. He believed that the "rulers" of Xun Zi," who "have others to survive," and the "gentlemen" who "govern the heavens and the earth, as well as the heavens and the earth," should be the same as the holy kings who have done their best. "Its nature is determined not by subjective virtue, but by objective courtesy. In terms of the use of the tao, his purpose is not to make man belong to himself and his own life, to become a moral being, but only to make man fall into the inferior position and become a righteous existence. ......。 In this sense, it can be judged that The political thought of Confucius and Mengmeng is a subjective moral form, while the political thought of Xunzi is an objective form of etiquette. ”【30】

Our clarification of this meaning is intended to illustrate the true meaning of Xunzi's thought on etiquette, and then to have a complete understanding of its so-called "Longli and Heavy Law" proposition: "Longli Heavy Law" does not mean that "Ritual" and "Law (Punishment)" can be juxtaposed, "Law" and "Punishment" are only supplements and improvements to the etiquette, and its governance significance must be affirmed and explained under the etiquette system31.

epilogue

As a "collection of great achievements" in the history of the development of pre-Qin Confucianism, Xunzi not only inherited and developed the moral idealistic spirit of Confucianism of Confucius and Mengmeng, which emphasized the people, morality, and etiquette, but also injected it with realistic and utilitarian theoretical contents such as "respecting the king", "rich country" (a strong country), and "emphasizing law", thus greatly changing the characteristics of primitive Confucianism that is "far away and wide than things" [32], and highlighting its dimension of governance that has been applied through the ages.

Xunzi's revelation of the confucian governance dimension has foreshadowed the basic direction of the development of Confucianism in the Han Dynasty [33]. To a large extent, it can be said that the scale of Confucianism in the Han Dynasty has been determined by the study of Xunzi. Hui Jixing believes that Han Dynasty Confucianism was developed on the basis of Xun Xue, "Some of the basic features of Han Dynasty Confucianism, such as Confucianism, Confucian Confluence, and Heavenly Induction, are directly related to the influence of Xunzi." ”【34】

It is true that the Han Dynasty's "deposing of hundreds of families and the six classics of the table chapters" [35] was mainly due to the legalization and politicization of the Confucian spirit based on the doctrines of "heaven and man induction" and "yin and yang five elements" [36]. However, the direct source of Dong Xue should undoubtedly be the study of Xunzi, which strengthens the dimension of primitive Confucianism. From Xunzi to Dong Zhongshu, it represents the establishment process of Confucian "political Confucianism" [37]. This kind of "political Confucianism" was the main ideological basis for the political operation of imperial power in ancient China after the Qin and Han dynasties. The reason for this is mainly due to the Confucian political philosophy established from Xunzi with the unity of moral idealism and political realism as the basic characteristics.

It is precisely by relying on the Confucian political philosophy of moral idealism and political realism constructed by Xun Zi that Confucianism can leap into the study of royal officials in the Han Dynasty, and thus become an important value to follow in the governance of the country in the future generations of the Qin and Han Dynasties. As Guo Qiyong believes: "Xunzi was the founder of the realist Confucian tradition and played a relatively important role in the theoretical design of foreign king studies, that is, the unification of China and its institutional civilization. [38] Tan Si, a close friend, has the famous theory of "two thousand years of learning, Xun Xueye, and all hometown wishes"[39], although it is a criticism of Xunzi's words, but in the specific historical context, this precisely highlights the important contribution of Xunxue to the development of Confucianism and to the evolution of ancient Chinese political civilization after the Qin and Han Dynasties [40].

Of course, from another point of view, we should also realize that the political philosophy of Xunzi's moral idealism and political realism, the transformation and innovation of the Confucian moral idealistic spirit from the perspective of social politics, while strengthening the confucian governance character of the world, also opened a gap for the practical principles of social politics to "reverse" the spirit of Confucian moral idealism. From primitive Confucianism to Han Dynasty Confucianism, from Kong Mengxun to Dong Zhongshu, the alienation of the Confucian ethical spirit from the "Five Luns" to the "Three Principles" directly proves this.

exegesis

1 (Qing) Wang Xianqian, Shen Xiaohuan, Wang Xingxian Dian School: Xunzi Ji Xie Wang System, Beijing: Zhonghua Bookstore, 1988 edition, p. 164. For the following citations to this book, only the title of the article is indicated.

2 Pan Xiaohui, "Xunzi's Reflections on Political Philosophy Based on the Framework of "Jun-Qun"", Philosophy and Culture, No. 9, 2013.

3 (1) Wang Jie, "Theoretical Interpretation of Xunzi's Political Philosophy", Journal of Theoretical Studies, No. 5, 2000.

4 (2) For an explanation of Xunzi's transformation of the Confucian concept of "loyalty to the king" and its important historical significance, see Wang Cheng and Zhang Liruo: ""Zhongjun": The Core and Logical Attribution of Xunzi's "Loyalty" Thought", Journal of Hunan University (Social Science Edition), No. 6, 2018.

5 (3) Mencius, who speaks most clearly and thoroughly, says, "Everyone has the heart to endure." The first kings had an intolerable heart, and Si had a government that could not bear people. With the heart of an intolerant person, the government of the intolerable person is practiced, and the world can be ruled in the palm of the hand. (Yang Bojun's Translation: Mencius Translation: Gongsun Ugly,Beijing: Zhonghua Bookstore, 1960 edition, p. 79.) The book is quoted below, and only the title of the article is noted. ）

6 (4) Liao Mingchun, "On xunzi's theory of the relationship between the monarch and the people", Chinese Cultural Studies, No. 2, 1997.

7 (5) Confucius said, "The kingdom of a thousand multiplications, honor and believe, use sparingly and loving people, and make the people timely." (Yang Bojun's Translation: Analects of the Analects, Xueer, Beijing: Zhonghua Bookstore, 1980 edition, p. 4.) The book is quoted below, and only the title of the article is noted. "Zi Shi Wei, Ran has a servant." Zi Yue: 'Shu Yi Ya!' Ran Youyi: 'If it is a good thing, why should it be like a good thing?' A: 'Rich. 'If you are rich, why should you be as good as you are?' "Teach it." (Analects of the Zilu)

8 (6) "The property of the ming monarchy and the people shall be enough to serve their parents, and to be stooped to their wives, and to be full of joy for life, and to be free from death in their fierce years; and then to drive out the good, and the people will be light in their obedience." ...... Five acres of house, trees with mulberry, fifty people can be clothed. Chickens and dogs are beasts, and there is no time for them, and seventy people can eat meat. A hundred acres of land, do not take the time, a family of eight can be hungry. The teachings of the order, the righteousness of filial piety, and the one who gives the confession does not live up to the road. (Mencius Liang Hui Wang Shang)

9 (7) Is Xunzi a "monarchist" or a "populist"? In this regard, there is a debate in the academic circles, and we believe here that Xunzi is both a "monarchist" and a "people-oriented", and the ideas of the people and the junben are the interactive relationship of "one and two, two and one" in the Xunzi doctrine. As Gao Chunhai believes, in Xunzi's theory of the relationship between the monarch and the people, there is both the people-oriented idea of "establishing the monarch for the people" that discusses the rationality of the monarchy's politics, and the junben thought that excludes the people in governance and highlights the dominant position of the monarch. (Gao Chunhai, "Interpreting the Controversy in the Study of xunzi's monarch-people relationship thought", Collected History, No. 3, 2010.) ）

10 (8) For a discussion of Xun Zi's people-oriented thought, see Tan Shaojiang, "On xunzi's "people-oriented" political philosophy", Journal of Wuhan University (Humanities Edition), No. 5, 2011.

11 (9) Kim Yao-ki, A History of Chinese Minben Thought, Taipei: The Commercial Press of Taiwan, 1993, p. 83.

12 (10) In this regard, the various theories that use Xunzi as the "Dharma" and the "Huang Lao Daoist" are really difficult for us to accept. Or as Mr. Wang Zheng pointed out: "There is more of a sense of distance between Xunzi and the Dharma family than an affinity relationship; Xunzi should be 'FaRu' rather than 'Confucian'." (Wang Zheng, "'Fa Confucianism' or 'Confucianism?—— Reappraisal of the Relationship between Xunzi and the Jurists," Philosophical Studies, No. 2, 2017.) ）

13 (11) Bai Xi, "Social Transformation at the End of the Warring States Period and Confucian Theoretical Changes: Xunzi's Conception of The Unification of The Monarchy", Journal of Nanjing University (Philosophy, Humanities, and Social Sciences), No. 5, 2003.

14 (12) "Ji Kangzi asked Confucius. Confucius said to him, "Politician, Zhengye." Zi Shuai is righteous, who dares to be right?'" (Analects of Yan Yuan) "Zilu asked the gentleman. Zi Yue: 'Cultivate yourself with respect.' 'As long as it is?' A: 'Cultivate yourself to be at peace.' 'As long as it is?' He said, 'Cultivate yourself to appease the people.' Cultivate yourself to appease the people, yao shun and his diseases?'" (Analects of the Constitution) "Junren, Mo Buren; Junyi, Mo Unrighteous; Junzheng, Mo Unrighteous." A righteous monarch and a country. (Mencius, Leaving Lou Shang)

15 (13) Mou Zongsan: "The Famous Artist and Xunzi", The Complete Works of Mou Zongsan (vol. 2), Taipei: Lianjing Publishing Co., Ltd., 2003 edition, p. 213.

16 (14) Qiang Zhonghua: "The Difficult Course of Confucianism: From Xunzi to Dong Zhongshu", Academic Forum, No. 1, 2013.

17 (15) Confucius said, "Can you make a country with courtesy?" Why? You can't make comity a country, so why not be courteous?" (Analects of Li Ren)

18 (16) Regarding the "points" spoken of by Xunzi, some commentators equate them with the Western concept of so-called "rights". However, in our view, the Xunzi theory of "division" is based on its "etiquette" theory, and "division" is an important function of "etiquette", and this "division" actually does not point more to the individual rights in the group, but to the moral norms and requirements that the individual role should follow. Xu Kai pointed out through a comparative study of Xunzi's "division" ideology and the Western concept of "rights": "From the analysis of the text of "Xunzi", farming, selling, fortifications, ministry, land preservation, etc., rather than far-fetched understanding of them as the 'rights' of peasants, merchants, craftsmen, scholars, and princes, it seems that moral obligations are more in line with Xunzi's original intention. (Xu Kai: "The Idea of "Rights" Under the Threshold of Xunzi's "Division", Dongyue Discourse Series, No. 7, 2018) Of course, if we insist on finding the so-called "right" concept in the so-called "rights" concept of Xunzi's political philosophy, we believe that the so-called "raising" of "liturgy" talked about by Xunzi has the meaning of "rights", and Xunzi on the function of "raising" "li" and emphasizing the reasonable satisfaction of "li" for people's "desires", this theoretical thinking may reflect the so-called "rights" in Xunzi's "liturgy" science.

19 (17) The significance of "etiquette" to virtue and goodness, see Chen Guanglian and Huang Lei, "Xunzi on How Virtue Is Good", Journal of Nanchang University (Humanities and Social Sciences Edition), No. 4, 2018.

20 (18) Dongfang Shuo, "Order and Method: Xunzi's Understanding of the Relationship between Politics and Morality", Fudan Journal (Social Science Edition), No. 1, 2017.

21 (19) [Japanese] Shoji Sato, "The Ideological Characteristics and Historical Status of the "Theory of Etiquette"," Journal of Handan University, No. 4, 2012; see also Sato's "Xunxue and Xunzi Thought Research: Commentary, Prospect, and Conception", Taipei: Wanjuanlou Books (Shares), 2015 Edition, p. 148.

22 (20) Ren Jiantao said: "Xunzi's discourse on the law does not yet have an independent significance; it is also impossible to completely lift the tight curse of patriarchal kinship ethics and enter the modern rule of law." (Ren Jiantao, "Politicized Positioning of Ethics: Interpretation of the Main Theme of Xunzi Thought", Journal of Sun Yat-sen University, No. 1, 1998.) ）

23 (21) For a detailed discussion of the relationship between "ritual", "law" and "punishment" in Xunzi political philosophy, see Sun Xupeng: "The Relationship between "Ritual", "Law" and "Punishment" in Xunzi Political Philosophy", Jiangxi Social Sciences, No. 2, 2014.

24 (22) Dongfang Shuo: The Quest for Rationality: A Collection of Studies on Xunzi Thought, Shanghai: Shanghai People's Publishing House, 2016 edition, pp. 277-278.

25 (23) Wu Jin'an, "Analysis of Xunzi's Concept of "Ming Dividing the Group" and Its Social Significance", Journal of Sinology, No. 3, 2006.

26 (24) Han Xing: The Integration of Confucianism and Law: A Theory of Qin and Han Political Culture, Beijing: China Social Sciences Press, 2005 edition, p. 52.

27 (25) Ren Jiyu: A History of the Development of Chinese Philosophy (Pre-Qin Volume), Beijing: People's Publishing House, 1983 edition, p. 672.

28 (26) Confucius said, "Killing without teaching is abuse; not abstaining from being violent; slow orders are called thieves; judas are also people, and the miserliness of cashiers is called mastery." (The Analects of Yao Yue)

29 (27) See Dongfang Shuo, "The Constitution of the Tao And the System of Etiquette:An Understanding of Xunzi Etiquette and Objectification", Journal of Shaanxi Normal University (Philosophy and Social Sciences Edition), No. 3, 2017.

30 (28) Wei Zhengtong: Xunzi and Ancient Philosophy, Taipei: The Commercial Press of Taiwan, 1966 edition, p. 92.

31 (29) Lu Debin: Xunzi and Confucian Philosophy, Jinan: Qilu Book Society, 2010 edition, p. 247.

32 (30) "History of Mencius Xunqing", Beijing: Zhonghua Bookstore, 1959 edition, p. 2343.

33 (31) The important influence of Xunzi studies on the development of Confucianism in the Han Dynasty can be found in Liu Guirong, "Research on the Reception of Xunzi Thought in the Western Han Dynasty", Hefei: Hefei University of Technology Press, 2013 edition.

34 (32) Hui Jixing: Xunzi and Chinese Culture, Guiyang: Guizhou People's Publishing House, 1996 edition, abstract page 5.

35 (33) Hanshu Wudi Jizan, Beijing: Zhonghua Bookstore, 1962 edition, p. 212.

36 (34) See Zheng Zhiwen, Fu Yongju, Dong Zhongshu and the Construction of Confucian Political Theory, Edited by Jia Leilei and Yang Chaoming, Proceedings of the Fourth World Congress of Confucianism, Beijing: Culture and Art Publishing House, 2012 edition, pp. 357-364.

37 (35) Here our so-called "political Confucianism" does not take the perspective of the opposition between political Confucianism and mental Confucianism, we believe that Confucianism is the study of morality, but also the study of governance, which is the unity of inner saint and outer king, self-cultivation and peace, mental (morality, enlightenment) Confucianism and political Confucianism. Just as Liang Rengong said: "The scope of Confucian philosophy is broad, and in a nutshell, its efforts can be included in the Analects of 'cultivating oneself and anning'. The highest purpose of his learning can be included in the phrase "Inner Saint and Outer King" in Zhuangzi. To do the kung fu of self-cultivation and to do the extreme is to be the inner saint; to do the kung fu of the people, to do the extreme, is to be the outer king. (Liang Qichao: Confucian Philosophy, Beijing: Zhonghua Bookstore, 1936 edition, pp. 2-3.) It should be said that both Confucianism and Xun Dong Confucianism are Confucianism with this kind of mentality (morality, enlightenment) Confucianism and political Confucianism, but if we examine the differences carefully, we have to notice that Confucianism focuses on politics in terms of morality and highlights the spirit of moral idealism; while Xun Dong Confucianism focuses on morality in terms of politics and emphasizes the thinking of social and political reality, and it is in the sense of "morality in politics" that we can call it "political Confucianism".

38 (36) Guo Qiyong, "Xunzi: An Important Pioneer in the History of Confucian Thought," Hebei Academic Journal, No. 5, 2012.

39 (37) Cai Shangsi, Fang Xing, eds., The Complete Works of Tan Si Tong (Part II), Beijing: Zhonghua Bookstore, 1981 edition, p. 335.

40 (38) See Lu Debin, "The Misreading of a Word and the Fate of Xunxue for a Thousand Years: On Song Ru's Misreading of Xunzi's "Sexual Evil"", Hebei Academic Journal, No. 5, 2012.