Yang Wanjiang | How a Market Economy Under the Rule of Law Is Possible: On the Basic Clues and Core Issues of Xunzi's Political Philosophy

How a market economy based on the rule of law is possible

——On the basic clues and core issues of Xunzi's political philosophy

Yang Wanjiang

Author-contributed manuscript published by Confucian Network

Originally published in Chinese Political Science, No. 4, 2021

【Summary】 This article believes that Xunzi's political philosophy runs through a basic clue and core question of how a market economy under the rule of law is possible, that is, from the human life of people in the natural state described in the theory of sexual evil that relies on violence to seek profits, to the governance order constructed by the morality of "turning sexual hypocrisy" and the etiquette of "knowing the distinction between heaven and man", and then in the rule of law society that seeks profit in a non-infringing manner, through the supply and demand relationship of mutual "giving people's demand" and the market economy principle of "stalemate and longevity" of desire and material. The realization of the benefits obtained. Through the prosperity of society and the prosperity of the people under the market economy, through the logic of "the lower rich are rich, the lower poor are poorer", the country's prosperity and independence are realized.

【Keywords】 Xunzi ideological system; attitude theory morality; theory of legal power; market economy

About author:An independent scholar, a special researcher of the Center for Confucian Studies of The Shanxi Academy of Social Sciences, a former special researcher of the Economic Research Center of The Wanxian Municipal Government of Chongqing, and the winner of the 2017 International Confucian Federation Confucian Research Natong Award, mainly engaged in the research of neoclassical Confucianism and Confucian political philosophy, and has published many Confucian papers in journals such as "Original Tao", "Contemporary Confucianism", and "Confucianism".

In "On the Theory of Rule of Law and its Value Foundation under the Concept of Xunzi's Own Rights"[1], we discuss the legal values of Xunzi's theory of legal rights and its rule of law theory under the spiritual framework of "knowing the distinction between heaven and man"; in "On the Moral Doctrine of Xunzi's Attitude Theory"[2], we discuss the human nature structure of Xunzi's "sexual evil, but good good and evil evil" attitude theory morality based on "the response of good, good, evil and evil", and its social moral principle of "what the heart can be in the middle" and "righteousness and peace".

However, in Xunzi's thought, morality, especially etiquette (rule of law), is mainly two ways to achieve social governance order, rather than the purpose of ordinary people themselves to seek profit. Man does not live to facilitate the governance of morality and law, man lives to realize his desires and interests and ideals of life. This Xunzi said that "there is desire and no desire, there is also heterogeneity, there is life and death, and there is no chaos" ("Correct Name Chapter 22").

If it is said that man has the basic characteristic of "being born to seek his own interests", and if, through the rule of morality and etiquette (rule of law) of "sexual hypocrisy", man no longer relies on violent struggle to obtain benefits as he did in the natural state, so that he will seek profits in a way that does not infringe on others, then whether people can truly realize their own interests by not infringing on each other, so as to profit from the basic humanity and happy life of survival, it is related to the final contraction of Xunzi's entire political philosophy. Only when such a way of earning a living is realistically possible can society finally form a reasonable interest relationship under the rule of law and make society a way for people to earn a living, an environment for survival and a form of life.

Therefore, it is necessary to further discuss in the direction of Xunzi how people can achieve their own interests by trading with each other rather than robbing others of their own things. This means that this article will reveal from Xunzi's political philosophy a set of market economy theories described from the theory of sexual evil how people compete for each other's interests in the natural state, into the emergence of social order under moral and ceremonial governance, and then finally realize their interests through a mutually supportive market economy in social relations that do not infringe on each other.

In order to clearly present the basic clues and core issues of Xunzi political philosophy, we first draw a map of ideas of the Xunzi political philosophy system to facilitate our glimpse of the whole picture and provide a signpost for the development of the discussion later:

Natural state

I. The Basic Concept of Man and Man in His Natural State: Sexual Evil Theory

According to the internal logic of Xunzi's political philosophy, we must first examine what kind of performance man himself is objectively necessary in the natural state without any human influence, so that we can correctly foresee the possible consequences of human behavior and govern the problem.

This question can also be expressed as what kind of situation and characteristics of human relations will arise and what kind of characteristics will be brought about by the natural unfolding of human relations based on the nature of man himself. This characteristic of human relations which man manifests in the state of nature from his inherent characteristics, which is what Xunzi calls "sex" or "human nature":

The one who is born is called sex; the sum of sex is born, the essence of induction, and the nature of nothing is called sex. Sexual likes and dislikes, moods and sorrows are called feelings. But the heart chooses the name of the worry. The mind that can be moved by the mind is called false; the accumulation of worry can be practiced, and then it becomes a falsehood. Doing what is right for the benefit. Just doing it is called doing it. Therefore, those who know in people are called knowledge; knowing something is called wisdom. Therefore, those who can be in people are called energy; those who can have something are called energy. Sexual injuries are called diseases. The fate of the festival: it is the name of the person who is scattered, and it is the fame of the queen king. (Title 22)

Whoever is sexual, heavenly, cannot be learned, cannot be done. The righteous are born of the saints, the learned and able, and the one who does things. What cannot be learned, what cannot be done, but what is in man is called sex; what can be learned and can be done, and what can be done in man, is called hypocrisy. It is also the distinction between sexual hypocrisy. (Sexual Evil Chapter 23)

The nature of today's human beings, born away from their simplicity and without their resources, will be lost and lost. (Sexual Evil Chapter 23)

The heart is in the middle of the void, in order to rule the five senses, the husband is the heavenly king (The Seventeenth Heavenly Treatise), the heart is also the king of form, and the lord of the gods is also ordered and does not receive orders. Self-prohibition also, self-making also, self-conquest also, self-taking also, self-also, self-stopping also. Therefore, the mouth can be robbed and make the ink cloud, the form can be robbed and the curse is made, the heart cannot be robbed and makes the intention easy, yes is accepted, and if it is not, it is resigned. Therefore, the heart--its choice is not forbidden, it will appear on its own, its things are also mixed, and its feelings are not bad. (Unmasking Chapter 21)

That is to say, Xunzi's so-called "sex" is such a concept and concept:

First, "sex" is an understanding that explains the basic reasons why we exist and behave as such, which is called "sex for the sake of being"[3];

Second, "sex" is an objective manifestation and its naturalness that people must be so under the influence of non-human beings, which is called "nature without doing anything";

Third, "human nature" is that man exerts an influence on human relations under his free will ("the mind cannot be robbed and makes it easy to be willing, it is accepted, and if it is not"), the human heart ("the mind is worried") dominates the material of man to act ("the mind, the king of form") and choice ("the mind, its choice is not forbidden, it must appear by itself"), and has an influence on human relations, thus having good and evil, and the free character observed by our experience ("self-prohibition also, self-making also, self-grasping also, self-taking also, self-stopping also." ”）。 Therefore, "human nature", as a characteristic of the process of human freedom, does not refer specifically to a certain material or internality of man[4], but to the characteristics of what kind of situation the whole free process of the human mind dominates the material of man to act in social relations.

On the three basic characteristics of explainability, naturalness and freedom of human survival behavior, we can construct basic concepts about human beings. In terms of the interpretability of "sex" for the behavior of human existence, the "being born" enables us to understand the basic principles, reasons, and conditions for why human beings live and behave in this way, and thus understand that man is a knowable object of self-justification and predictable behavior. In the naturalness of "sex", we will clarify what man was originally "natural without doing" and what he hoped to become, so as to understand man's reality and ideals. In terms of human freedom, we will understand man as a kind of spiritual life in which the human mind governs its own actions, and its subjects with spiritual, purposeful, and action capacities.

The consciousness of the human mind has the capacity for purposefulness and meaning generation, and it will regard and treat man's free activity and the world he faces above his purpose, interests, and position, and thus establish a basic relationship with himself and with the world in the world of the subject's purpose and meaning[5]. This means that man's subjectivity will be established by himself. All of this constructs our basic idea of what man is, or the most important part of the basic idea.

Xun Zi observed that man, as such a subject, in his natural state, always manifests himself in the pursuit of his own interests under his desires and preferences, with the pursuit of profit that "is born with good interests", the subjective preference of "born with diseases and evils", and the desire to "be born with the desire to have eyes and ears, and to have a good voice", and furthermore, in social relations, there is a logic of inevitability that these characteristics "conform" to cause human conflict, chaos, violence and evil. This led Xunzi to make the judgment that man was "sexually evil":

The nature of today's human beings is born with good interests, and shun is, so it is born to fight for birth and resign; it is born with disease and evil, and it is obedient, so that the thief is born and loyal; born with the desire of eyes and ears, there is a good voice, and shun is, so fornication is born and righteousness is born and righteousness is dead. However, from the nature of man, from the feelings of others, he will be out of contention, committing chaos, and returning to violence. Therefore, there will be the transformation of the teacher's law, the way of etiquette and righteousness, and then out of resignation, in accordance with the literary reason, and return to the rule. From this point of view, the nature of man is evil, and his good is also false. (Sexual Evil Chapter 23)

The nature of this man, hungry and full, cold and warm, tired and restless, this man's emotional nature. (Sexual Evil Chapter 23)

Here, the inevitability of human nature in causing evil is limited to two conditions: First, it is the expression of human nature in the state of nature, not the expression of man in any state. In the state of nature, there is no etiquette to define the boundaries of interests and the ownership of property. People do not know what kind of interests belong to whom, they can only rely on competition, and when they get it, they return to themselves, and the struggle produces mutual harm and "returns to violence". Second, it does not mean that the nature of the mandate of man's pursuit of interests is evil, but that the characteristics of man's pursuit of interests are "obedient" in the natural state and the process of unfolding to society constitutes an infringement on others, and only then does "evil" arise. If the legal order defines the boundaries of good behavior, people's pursuit of profit will not necessarily produce evil, and may even help each other. This point will be discussed later.

The situation in which people in the state of nature infringe upon each other is not good for anyone, and there is no civilization to speak of because of "the struggle for life and resignation", "the thief is born and faithful", "the fornication is born and the etiquette is righteous". Thus the state of nature is the barbaric state of man, or, as Hobbs of the West put it, man is in "a state of war of any man against any man."

How to avoid people in the natural state of competing with each other and violence, and then towards a governable state, there are two different approaches: one approach believes that since human competition is caused by people's pursuit of interests under their desires, then reduce human desires as much as possible and advocate a similar ascetic idea, so that conflict can be avoided and governance can be achieved; the other approach is that human desire is the basic characteristic that man cannot change, and we cannot prohibit it. The goal of governance can be achieved by constraining man's desires and the pursuit of their interests within a regulatory orbit ("moral desires") so that they do not conflict with each other. Xunzi advocated the latter. He wrote:

Whoever speaks and treats those who desire, cannot be trapped in desire with desire. Whoever speaks and treats the widowed, cannot abstain from abstinence and is trapped in the desire. There is desire and no desire, the alien also, life and death, non-chaos also. The number of desires, the number of different kinds, the number of emotions, and the non-chaos. ...... The sex is also the nature of the heavens; the lover and the quality of sex are also; the desirer and the love should also be. To seek what is desired is to be obtained, and what is loved will inevitably be desired. (Title 22)

We see that Xunzi ridicules those who advocate "de-lusting" and "widowhood", believing that those who advocate "de-lusting" and "widowhood" should be "de-lusted" in order to govern the world well, but only because they have no way to regulate and control their desires, and thus are trapped in people's "desires" and "desires" ("Those who rule by words and treat desires without desire are also trapped in those who have desires; those who treat widowhood without abstinence are also trapped in those who have desires"). Human "desire or desirelessness" is an "alien" question of whether human beings or not human beings, a "life and death" problem of whether they can live or not, and the problem of "non-chaos" ("There is desire or desire, alienity, life and death, non-chaos also.") ”）。

In other words, without desire, man dies and man ceases to be "man." Even if the number of desires is certain that there is a "number of emotions" and cannot be deducted, it is also an "alien" problem rather than a problem of chaos. We cannot make people no longer possess the characteristics of their heavenly destiny for the sake of convenient governance, and we cannot make people no longer human beings because of politics, or people who are not created by heaven.

This kind of thinking is actually the Confucian tradition of "neutralization" in Confucius. The premise of "and" is "medium", the nature of the middle man. It is only Si Meng who emphasizes the virtue of the Zhongzheng people, while Xunzi emphasizes the integrity of the Zhongzheng people, including the desires of the people. Without this, the emergence of a superficial peace as a result of some kind of governance that distorts human nature is neither sustainable nor loses the value of respecting man's destiny.

Thus, if we insist that the nature of man to pursue his own interests under his desires and preferences does not change, it is reasonable for man to seek a social order in which he can avoid competing with each other and hurting each other and reap the benefits.

Man either cultivates himself into a person who controls himself not to infringe upon others and even benefits others because he does not like this state of sin, or he cooperates on the basis of a scheme that is more beneficial to himself and to all people based on the order of mutual non-aggression, obeys the boundaries of interests compelled by the etiquette of a certain authoritative system, binds himself to act within the rules of the rule of law, avoids mutual aggression, and realizes the governance of the basic order of society. This means that society will move into a governed state of civilization in order to escape the barbarism and disorder of the state of nature. This ushered in Xunzi's moral theory and rule of law theory.

Ii. Constructing a State of Governance (A): Self-control of man and the formation of his moral personality under attitude theory morality

Since the human mind, under its desires and preferences, governs its own actions to seek benefits, and it is inevitable that evil will arise in social relations in the state of nature, and man has the characteristics of "sexual evil", how can it be possible for the self to control itself without infringing on others, or even benefiting others? This is undoubtedly a super difficult question.

Over the past two thousand years, this has become the most criticized issue for Xunzi. Confucianism is believed to rule the world with morality, but Xunzi "a sentence of sexual evil is lost" (Zhu Zi). On mencius's line, a Xunzi who makes morality impossible is not even worthy of being a Confucian. As a result, during the Jiajing period of the Ming Dynasty, Xunzi was expelled from the Confucius Temple to enjoy sacrifices.

In the Confucian tradition before Xunzi, the theory of how it is possible for a person to control himself without harming or benefiting others generally derives from a certain tradition of virtue based on the theory of sexual goodness. Confucius proceeded from the belief of "sexual proximity", emphasizing that if people regard others as human beings like themselves, and if people have emotional virtues ("born with virtue in giving"), and thus "benevolent people love others", then "what they do not want", they should "do not do to others", so that "self-denial and reciprocation" and "self-cultivation to respect", society will appear in the form of mutual respect ("covenant with courtesy"), and let people feel the meaning and happiness of life from the order in which they are respected and harmonious with each other ("Happy to make peace"). Form a ceremonial order.

"University" emphasizes that "from the Son of Heaven to the common man, one is based on self-cultivation", strengthens morality through the cultivation of "calm and peace", and carries out the political practice of "self-cultivation and family governance and world peace". "Zhongyong" emphasizes that in the emotional emotions of people's joys and sorrows, "all are in the middle", in order to achieve "prudence and independence" under self-control, and to achieve a state of governance of "consensus and neutrality" in social relations. Mencius believed that the possibility of man's self-control not to harm others lay in the fact that "everyone cannot bear it, and he can tolerate it, and he is benevolent."

Everyone does not do anything, and achieves what they do, and righteousness is also" ("Under the Heart"), that is to say, when people have their own unbearable situation, when you put the kind of loving mentality and emotion that you have when you face an unfavorable situation, on what you endure to do to others, to prevent yourself from causing unfavorable conditions to others, in order to establish self-restraint, that is, your benevolence or benevolence.

In the same way, when people feel that they should not do certain things to avoid their own troubles, if you push the appropriate emotions when you do not do certain things to avoid trouble, on what you want to do, and also make your behavior not cause trouble for others, in order to establish self-discipline, you can become a "righteous" person.

Obviously, according to Mencius, the morality of self-control over one's own actions comes from the heart of benevolence and righteousness and its emotions (the Four Hearts Theory). The question is, do people innately have this kind of benevolent heart and its emotions? Mencius thought it was, but Xunzi didn't see it that way. In XunZi's view, his empirical observations show that "the nature of man is evil, and his good is false." In the state of nature, people always pursue their own interests, compete for interests in social relations, and infringe on each other.

Man is not born with the goodness of not harming others. There is a question of how it is possible to "falsify" morality above "sexual evil". That is to say, the actual moral goodness is not human nature, it is "false", it is "non-natural and human beings" (Yang Liang's note), which is a culture that did not exist and was artificially increased to modify oneself. So, how is it possible to "fake" on top of "sexual evil"?

In fact, although Xunzi believes that human nature is essentially "sexually evil", people themselves do not like evil. Man has the characteristics of an attitude of liking the good and hating (wù) and evil (è). Man himself has an attitude orientation of "good, good, evil and evil", and will make "good, good, evil and evil responses" to things, so that when they meet good, they like and support; when they encounter evil, they dislike and oppose:

Fu Shangxian enables, rewards meritorious service, punishes sin, not alone, nor the way of the king, the essence of one man, the good and evil should also be cured, and the ancient and modern ones should also be. (Xunzi Qiangguo Chapter 16) "He, he rewards and punishes also." He who rewards and punishes is the way of the first king, the foundation of one man, and the retribution of good, good, evil, and evil. (Wang Xianqian's Commentary on the Xunzi Collection) "Good, evil: rewarding good and punishing evil." (Lou Yulie's "New Notes on Xunzi")

The nature of today's human beings is inherently impolite, so it is strong to learn and seek to have; sex does not know etiquette, so it is also thoughtful and seeking knowledge. (Sexual Evil Chapter 23)

When you see goodness, you will cultivate it to be self-existent; if you see something that is not good, you will be worried about it and you will introspect yourself. If goodness is in the body, it will be self-righteous; and if it is not good, it will be self-evil. (Self-Cultivation Part II)

In this way, we can say that Xunzi advocates the idea of a structure of human nature [6]. Human nature is "sexually evil, but good and evil", that is, in essence sexual evil, but in attitude it prefers good and dislikes evil. This kind of attitude characteristic should also be understood as part of human nature, just as the later Dong Zhongshu said that people have "good, good, evil and evil nature" [7]. In Xunzi, he also regarded "being born with diseases and evils[8]" as a characteristic of human nature.

However, people who do things according to their general preferences may also be evil, for example, can you add up to someone just because you don't like them? For the same person, your preferences and emotions may lead to a kind of "love desires to live, evil desires death." The confusion of wanting both his life and his death" (Yan Yuan XII). This is a question that Confucius warned about. But a preference for morality can make you willing to treat things according to the standards of good and evil, or to make a moral response to things that are "good, good, evil, and evil."

Man is really evil, but in terms of attitude and does not like evil (disease and evil), he is willing to modify himself through learning, through the "thinking" of good and evil choices, so as to start a process of "falsification" of moral cultivation, just as I am not beautiful (substance), but I like to be beautiful (attitude), so I will dress myself up and make myself beautiful (false). This shows that moral hypocrisy is still possible because man himself has a human structure of "sexual evil, but good and evil".

Therefore, we can say that Xunzi's moral theory is a moral concept of attitude theory, which produces moral behavior by adding the attitude of "good, good, evil and evil" to things. By adding the attitude of "good, good, evil and evil" to oneself, people need to seek good and cultivate behavior because of sexual evil, which explains the moral study theory of the Xunzi Persuasion Chapter; adding the attitude of "good, good, evil and evil" to the world in which they live, people will have moral behaviors that "respond to good, good, evil and evil" to things, and good supports and evil opposes, which explains the emergence of moral behavior.

But the "response of good and evil to evil" is still just a reaction of attitude, a question of whether to like good or not, not what is good. So, how did the value standards and concepts of goodness and evil themselves come into being? What do people see as good and what as evil?

There is actually no fundamental difference between Xunzi and Mencius in terms of the concept of what is good:

"What is goodness? What is faith? "What is desired is good, what is self is faith, what is full is beauty, what is full and radiant is great, what is great is holy, and what is holy is god." Mencius said: "If you can't live your life, obey it." That is why the one who knows the fate does not stand under the rock wall. The dead who do their best are also destined. Shackle the dead, not the right life also. Mencius said: "... Take what everyone thinks is good, and be good to others. Therefore, a gentleman is not good to others. Mencius said: "Those who have heavenly people, those who can do it in the world and then do it" ("Dedication to the Heart")

Mortals cannot take what they can and go from what they cannot. ...... What the heart can be rationalized, then although there are many desires, it is hurt to cure? If you want to move too soon, the heart makes it too. What the heart can be irrational, then although the desire is weak, it will stop at chaos? Therefore, the control of chaos lies in what the heart can do, and it dies in the desire of the love. (Xunzi Zhengming, Chapter 22) "All the so-called good people in ancient and modern times are righteous and peaceful; the so-called evil ones are dangerous and chaotic: it is also the difference between good and evil." (Sexual Evil Chapter 23)

Mencius said that "what is desirable is good." This has two meanings: One is purposefulness, that is, goodness. An act is desirable in relation to a person's purpose, i.e. it is considered good. At this time, goodness, as purposefulness, is the meaning of placing the object in the subject's purpose. It is necessary for a mature person to examine whether the things or actions that affect him are fit for their purpose. This is the basic sign of the maturity of subjectivity, and it is also the moral responsibility of the subject to himself or others. For example, Mencius said, "A gentleman does not stand under a wall of danger," that is, you should take responsibility for the purpose and needs of people embodied in yourself. The act of "not standing under a dangerous wall" is in line with your security needs and purposes as a person, and is therefore an act of goodness.

To make things fit one's own purpose is the most basic good, or self-interest is the most basic good [9]. If a person does something that is not in line with his own purpose to harm himself, this is by no means a good deed. Of course, the purposeful goodness can also be doing things that are in line with the purpose of others, Mencius called "being good with others", which is called "taking everyone as good, and being good with others." Therefore, a gentleman is not good to others." Politically, the government does what is in line with the people's purpose and makes the people "drive away the good" (Liang Hui Wang Shang). This is the demand of Renzheng.

The second meaning of Mencius's "desirable is good" refers to the fact that one's self desires one's own behavior to conform to the universal law in order to be good. At this point, the good is the obligation to demand itself in social relations to obey the universal laws of reason, which is equivalent to what Kant called "man legislates for himself." Mencius's so-called "attainment of what is feasible under the heavens and feasible" ("Dedication to the Heart") is that one desires one's own actions to achieve the universal validity of "feasible in the world" in order to be feasible. This is the universally valid law or moral law of morality.[10] Man has universal moral laws, which may make people even willing to sacrifice themselves to defend this principle they hold, and the noble moral behavior of Mencius's so-called "sacrificing life for righteousness" appears.

Xunzi said that "the heart can be in the middle of reason", which is actually synonymous with Mencius's previous "desirable is good". "What the heart can do" is to demand that one's actions conform to one's own heart's permission. This is also the idea that purpose is good. It may only be a selfish good that can be used for one's own purpose, but Xunzi's talk of "what the heart can be in the middle of reason" means that he requires his actions to conform to a general truth held by a certain heart, or to achieve "righteousness (justice) and equal rule (fairness)" in social relations with different purposes and interests, forming a social good. This "the so-called good one is righteous and peaceful; the so-called evil one is dangerous and chaotic."

From the perspective of social sexual morality, Meng Xunjun seeks its universal sexual moral law. The difference is that Mencius's universal moral law is mainly that the human heart requires itself to follow the principle of universal validity of behavior, and its own behavior will only act if it reaches the universal validity of "feasible in the world". In addition to his desire for the universal validity of "what the heart can be reasoned for", Xunzi also emphasized how to seek the rule of law role of "justice (justice) and equal rule (fairness)" between pluralistic interests and goodness.

However, morality is mainly how people can control themselves and make their behavior conform to a certain rational principle and value they pursue, rather than the coercive constraint and order of "establishing the king's throne and coming" under the rule of law method that will be discussed later in this article. From this point of view, Xunzi's so-called "reason for what the heart can be" that requires his actions to be permitted by the principles he holds is his moral principle.

Xun Zi still emphasized that moral principles have a supreme meaning and value beyond life and death, the so-called "what man desires to be born, and man dies evilly; but man has the dead from birth, and he does not want to live but wants to die, and he cannot be born but can die." Therefore, the desire is too much to move, and the heart is also stopped. This means that Xunzi still regards the principles of human morality and reason as a higher value than life. This has the same spiritual significance as Mencius's defense of moral principles, "sacrificing one's life for righteousness.".

Xunzi noticed that morality had a shaping effect on human behavior. This is critical to achieving governance goals. He wrote:

The right to choose between evil and evil: When you see what you want, you will worry about your evil and those who are evil; if you see what you can do, 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 determine your desires and evil choices. If so, it is often not lost. (Part III)

The villain is also the one who desires the faith of others for the sake of birth, the one who desires the relatives of others for deception, the good self of others who desire others for the deeds of animals and beasts... Therefore, the gentleman believes in himself, and he also wants others to believe in himself; he who is loyal also wants to be close to himself; he who corrects and discerns, and he who desires others to be good to himself... ("Honor and Disgrace Part IV")

Whoever does what is good for reason, establish it; those who do not benefit reason, abolish it. Yes, it is the middle of the matter. Whoever knows and says that it is beneficial to reason, do it; those who are not beneficial to reason, give it up. The husband is said in the middle of the word. If something is lost, it is called a treacherous deed; and if it is lost, it is called a treacherous way. Adultery, adultery, abandonment of the rule of the world, and obedience of the chaotic world. (Confucianism, Part VIII)

A moral person, in addition to considering his own interests, must also consider the interests of others, or to consider the impact on others, which is called "the right to choose evil", that is, to weigh between the benefits you want and the evil consequences that may cause evil to others, you must do "see what you want, you must worry about his hateful; when you see its profit, you must think about its harm", and then "combine power, calculate it, and then determine its desire and evil choice". The moral villain is the kind of person who "wants others to believe in himself for the sake of birth, who wants to be deceived by the disease and wants the relatives of others, and who wants the good self of others for the deeds of animals." A gentleman should "believe in himself, and desire others to believe in himself; to be faithful, and to desire his own relatives; to revise and discern, and to desire the goodness of others."

That is to say, moral ethics is a two-way interaction of mutuality. What you do to others, others will treat you, rather than one-sidedly demanding that others bear moral obligations such as faith, loyalty, and kindness to you. People can't always take advantage of others, so that they can be said to be "middle reason" and "middle thing". Man clashes in his natural state because there is no such morality. Therefore, Xunzi put forward a proposition for ordinary people that "those who are kind to others are said to be smooth":

Those who are good to the ancestors are called teachings, and those who are good and people are called smooth... (Self-Cultivation Part II)

If a person cannot be a moral leader and indoctrinator who "teaches by those who are good to others", then being an ordinary person who "is called smooth with those who are good and good" is also a moral achievement. Knowing that being a moral person can make peace with people in social relations and have a successful career, you will learn how to survive in a society.

This is a fundamental moral sign that man has escaped from the barbaric state of nature and entered the state of governance. Of course, the issue of good and evil is not just about taking care of others, but about being "justified and peaceful." It is related to the moral spirit, to the "reasonableness of the heart", and to the personality and quality of the essence of human virtue. All this needs to be expressed through a profound elaboration of the theory of cultivation.

Xun Zi believes that the basic goal of cultivation is to form a moral personality that "treats others for others" and then "can definitely cope":

The gentleman knows that the husband is not complete and not pure enough to be beautiful, so he recites the number of consistent, thinks about it, treats it for others, and raises it for the sake of removing its harm, so that the eyes are not desireless, the mouth is not desireless, and the heart is not desireless. And as for its good, the five colors of good eyes, the five sounds of good ears, the five tastes of good mouths, and the world of heart benefit.

Therefore, power cannot be poured out, the masses cannot be moved, and the world cannot be swept away. Birth is by the cause, death is by the cause, and the husband is the virtue. Virtue can then be fixed, can be fixed and then can be responded to. Can be able to cope, husband is called an adult. The heavens see its light, the earth sees its light, and the gentleman is precious to his wholeness. ("Persuasion Part I") Liu Qianggong said: Although he recites a number of thoughts and does not live in his body, he has no place to live, so he will live in his own way for his own people. (Xun ZiJi Solution)

To "treat others" is to live in agreement with the moral character and character that you think a person should be. Identifying with oneself as one should be, and thus having human morality and value. This is synonymous with Mencius's so-called "Juren Yuyi". "Being able to be determined" is to firmly adhere to the moral characteristics of those who are regarded as such behaviors as only human beings, without changing and distorting, and even "born from what is, dead by what is." "I" am such a person as it should be, and I will stand firm and never waver.

"Being able to respond" is to respond to the influence of everything in the living world and its relationship between good and evil from the standpoint of this moral personality, showing what a person should look like and behave. Specifically, this "ability to respond" is the "response of good, good, evil and evil" mentioned above. The so-called "the way of the king of Pixian is also the essence of one person, the good and evil should also be, the cure must be by it, and the ancient and modern are also one", it has been implemented in the cultivation of moral personality. According to Xun Zi, "Being able to cope with it, the husband is called an adult." This is the fundamental value of fulfilling oneself as a human being and not otherwise.

3. Constructing the State of Governance (B): This subdivision discusses the inviolability of people in the legal order

Although people's moral cultivation plays an important role and significance in the construction of governance states, the moral path is still insufficient in the effectiveness of governance. The reason is that morality, as a person's self-control, may require himself to be a gentleman and act according to morality, but he cannot decide that others are also gentlemen, and also act according to morality, and treat you with a gentleman's attitude. This Xunzi said, "A gentleman can be precious, but he cannot make man noble; he can be trustworthy, but he cannot make man believe in himself; he can be usable, but he cannot make man use himself." (Non-Son VI)

How to "serve the heart of the world" is often not completely achievable by morality. Xun Zi argued, "If it is (morality), and those who disobey it, it can be said that it is a strange and cunning person, although among the children, the punishment is appropriate." (Non-Twelve Sons VI) When moral governance fails, coercion is used. This relates to forms of the rule of law resulting from coercive normative acts.

That is, we need a different approach to governance than the rule of virtue. Whatever your own moral opinion should be, once you violate someone else by crossing an objective standard of justice that defines the boundaries of each other's behavior, your behavior must be forcibly corrected in order to effectively ensure that a non-infringing governing society truly escapes from barbaric natural conditions. So, how can such an order that enforces the boundaries of behavior be established according to what reason?

First, Xunzi reveals the necessity of establishing a ceremonial order. As pointed out earlier, the reason why people seek profit in the natural state and must compete, violence and hurt each other is because there is no etiquette in the natural state to clearly define the boundaries of their respective interests and the ownership of interests, and people do not know who a certain interest belongs to, so they can only compete. Once society has established a ceremonial order that defines the boundaries of interests and "divides etiquette and righteousness", then society can be governed. This means that politics cannot only be viewed from the perspective of how morally "politicians and politicians" are to correct people's conduct, but also needs to understand politics as a way of coordinating interests, and then from the perspective of law and the rule of law. This is a political and rule of law logic of "sexual evil - profit dispute - chaos - etiquette law - fixed points - stop disputes":

Where did the ceremony come from? A: Born with desires, and if you want and can't, you can't be without demand. If there is no measurement boundary, it cannot be disputed; if there is chaos, chaos is poor. The first king was evil and chaotic, so he divided the etiquette and righteousness... (Treatise on Etiquette)

Therefore, the saints of the ancients regarded the evil nature of man as dangerous and unjust, and the rebellion and not the rule, so they established the king's judgment to come to it, to make it clear and righteous, to rule it with the law, to punish it with severe punishment, so that the whole world is governed by governance and is in harmony with goodness. (Sexual Evil Chapter 23)

Here, Xunzi's so-called "ritual law" is no longer a ritual or ritual music that morally and emotionally respects each other and pursues each other, but a law, law, and rule of law in which the government (the Holy King) sets norms to define social relations ("the establishment of the king's ascension to the present" and to forcibly restrain people's behavior ("clear etiquette and righteousness, the law is correctly governed by the law, and the punishment is forbidden by heavy punishment"). Kelson argues that law is a social control technique with the characteristics of enforcing compliance with rules.[11] Thus, according to the legal positivist view, Xunzi's system of government establishing a set of codes of conduct (etiquette laws) and imposing mandatory punishment on violators is generally a system of law.[12]

To make the rule of law possible, there are at least two aspects of the problem: First, the "king's supreme throne", who will formulate and enforce the ceremonial law? Second, on what standards is the etiquette law formulated? The first question concerns the emergence of a monarchical government, and the second question concerns the basic value basis for the formulation of ceremonial law.

On the first question, Xunzi argues that there is a "number of days" (an objective law) in which "two noble husbands and wives cannot do each other, and two lowly people cannot do each other". That is to say, if two people are of the same position, then there can be no power for one person to dominate the other. Thus, Xunzi gives the theory of forming power by constructing an authority structure with a differentiated status:

The even is not biased, the qi is not one, and the multitude is not made. There is heaven and earth, and there is a difference between the upper and lower levels; the Ming king is established, and the state is under the control of the state. Husbands and wives cannot do things with each other, and two unworthy people cannot do each other, but the number of days is also. (Xunzi Wangzhi Chapter IX)

Xunzi's so-called "Holy King" or "Son of Heaven" is the government and power setup produced by such a person who "knows what is precious":

When it comes to the Holy King of the Fa, he knows what is precious, and when he rules things with righteousness, he knows what is beneficial. When we talk about what is valuable, we know what is nourished; if we know what is beneficial, we know what is good. (Xunzi Junzi Chapter 24)

But how did such a "Holy King" or "Son of Heaven" arise? Xun Zi believed that such a holy king required special wisdom and ability. The so-called "saints are also the ones who do their best; the kings are also the ones who do their best; and the ones who are exhausted are enough to make the world extreme" (The Twenty-first Chapter of the Unmasking Chapter). He was able to use the bureaucratic system to "see without seeing, not listening to him, believing without saying anything, knowing without thinking, not moving and doing, and telling him to be prepared", and "the Son of Heaven is also the one who is the most important, the form is the most important, the form is the most refined, the heart is healed, the will is nothing, the form is nothing, and the respect is supreme" (Gentleman's Chapter 24).

In the Sexual Evil Chapter, Xunzi argues that although the power of the saint is also accumulated ("the saint, the accumulation of man"), even everyone can be a great Yu ("The person who paints can be Yu"), but "can", does not mean that it can be ("can be, may not be able to also"). There is a question of capacity and condition. There are differences between "those who know the saints, those who know the gentlemen, those who know the villains, those who know the servants", "those who are brave in the upper, those who are in the middle, and those who are brave in the lower". This distinction produces political capacity and influence that makes the best king:

There are saints who know, there are gentlemen, there are villains, there are servants. Many words are literary and similar, and they are discussed all the time, and the words are ever-changing, and their unified category is also: it is the knowledge of the saints. If you say less, you will go straight and save, and if you talk about the law, if you take the rope: it is the knowledge of the gentleman. His words are also slanderous, his deeds are also contradictory, and his deeds are full of regrets: it is the knowledge of the villain. Qi gives ben sensitive but classless, miscellaneous energy is reckless and useless, analysis of speed and purity is not urgent, does not sympathize with right and wrong, no matter the curve, in order to win the people's intentions, is the knowledge of the servant.

There are the brave ones, there are the middle braves, and there are the lower braves. The world has the middle, dare to straighten it out; the first king has the way, dare to do his will; the upper does not follow the king of the chaotic world, the lower is not inferior to the people of the chaotic world; the place of benevolence is not poor, and the place of benevolence is not rich; the world knows it, and it wants to be bittersweet with the world; if the world does not know, it is independent between heaven and earth without fear: it is the upper courage. Courtesy and frugality, great faith, and light goods; the sages dare to push and still, and the unscrupulous dare to help and abolish: it is Zhongyongye. Light and heavy goods, idyllic and widely relieved, not sympathetic to the feelings of right and wrong, in the hope of winning people's intentions: it is the next yongya. (Sexual Evil Chapter 23)

Although Xunzi's theory of producing the Holy King by constructing an authoritative structure is not yet an electoral theory under modern democratic procedures, it emphasizes that the Holy King relies on special virtues and abilities to ascend to the throne, which is in line with the Confucian principle of "selecting the wise and the able". At least it is not the theory of "fighting the world and sitting on the world" that the Fa and the Qin Empire have. Xun Zi stressed that the holy king who formulated the ritual law must pursue the principle of value objectivity of "not following the king of the chaotic world, and not following the people of the chaotic world", which is the key to Xunzi's concept of the law, and it is also the key to his criticism of the fa:

If the law is still impossible, the lower cultivation is good, the upper is taken from the top, the lower is taken from the customs, and the words are written into texts all the time, and if they are regurgitated, they have no destination, and they cannot be determined by the state; but they have a reason for their persistence, and their words are reasonable enough to deceive the fools: they are cautious to Tian Biaoye. (Non-Twelve Sons 6)

In Xun Zi's view, although the Fa's prudent Tian Biao and the like were "still lawful," they were actually "unable" because they were "good at cultivating and doing well," which was subjective and had no objectivity. If you take the folklore from the king's will and the folk customs from the bottom ("the upper is taken from the top, and the lower is taken from the custom"), you study the written code every day, and repeatedly follow it ("all day long the written code, regurgitate the survey"), but still have no value of the foundation and destination ("if there is no destination"), you will lose the effective standard and role of "determining the score of the country".

This leads to the second major question, what principles should the etiquette be based on? On this issue, it is common to note that Xunzi's "Three Books of Rites" say:

There are three books of rites: the one who is heaven and earth, the source of life, the ancestor who is also the root of the class, and the one who is the master of the king, and the root of the rule. Heavenless, evil? No ancestors, evil out? No monarch, evil rule? The three are deviant, and there is no one to settle down. Therefore, the ceremony is on the heavens, down to the earth, honoring the ancestors, and the Longjun Master is the three books of the ceremony. (Treatise on Rites 19)

According to the Three Books of Rites, first, the ritual law must be based on the principle of the Mandate of Heaven that created human nature ("The Heaven and earth, the origin of life"); second, the ritual law must be based on the ancestral experience and its historical inheritance relationship of the same value as us ("The ancestors, the origin of the class")," and third, the ritual law must be based on the current legitimacy of the monarch (the government) ("The king's teacher, the root of the rule"). This theory as a source of law is undoubtedly very complete.

The key to the three books of rites is "the one who is heaven and earth, the source of life", and it is necessary to define the order of ritual law according to the principle of mandate of heaven that created human nature. As the "foundation of the class", the ancestors were the accumulated experience and the formation of the tradition of political knowledge. Disobeying the ancestors is a matter of respect for the intellectual traditions formed by the laws of knowledge of the people of a civilization. As the "root of governance", junshi is because the etiquette norms that are recognized or formulated by the current legal government are the legal and effective etiquette norms in the current governance.

Even ancestral traditions should be recognized before they become effective. This is a requirement to avoid confusion in the legal system, and it is also the basic consideration of Xunzi on the issue of "Fa Xian Wang" or "Fa Hou Wang" [13]. Penetrating the law of the first king, and basing it on the law of the queen of the law, is a requirement for the validity and unity of the legal system. Obviously, the fundamental basis of the ritual law is still in the first book, and it must be clear how the ritual law is based on the principle of the mandate of heaven that creates human nature.

But how exactly can the ritual law define order and form governance according to the principle of the mandate of heaven that created human nature? This is a problem that the Xunzi Research Institute in the past ignored. My research has shown that the legal values of man profoundly expounded in the spiritual framework of Xunzi's Treatise on Heavenly Treatises, which "know the distinction between heaven and man", are the basis of the mandate of heaven for the Xunzi Ritual Law [14].

In the Treatise on Heaven, Xunzi clearly divides the functions and powers of heaven and man ("the distinction between heaven and man"), emphasizing that man must not usurp the authority of heaven and "compete with heaven for office". Whether or not man should have any characteristics of the Mandate of Heaven is a sacred matter within the purview of Heaven, and no one can encroach on this realm according to his subjective intentions and interest preferences, thus causing harm to man.

The inviolability of man is not due to the special ability, status, goodness or evil or beauty and ugliness of man, but because the basic characteristics of man's destiny are accomplished by heaven according to his heavenly duty (heavenly authority) and heavenly merit (heavenly merit), and man is not qualified to interfere, and the violation of man is an offense to heaven, and this is an unacceptable evil. By virtue of the unviolability of the divine merits of the Vocation, Xunzi demarcated the boundaries of human behavior:

Heavenly walking is constant, not for the sake of survival, not for the sake of death. It should be cured and auspicious, and it should be chaotic and fierce. If the strong is strong and thrifty, the heavens cannot be poor; when they are prepared and moved, the heavens cannot be sick; and if the cultivation is not good, the heavens cannot be troubled. Therefore, water and drought cannot make it hungry, cold and heat cannot make it sick, and Zoroastrians cannot make it fierce. If the heavens cannot make them rich if they are desolate and extravagant, then the heavens cannot make them all; if they are vain and vain, the heavens cannot make them auspicious. Therefore, the water and drought have not yet arrived and hunger, the cold and heat have not been thin and sick, and the evil has not yet arrived and is fierce -- suffering is the same as ruling the world, and the disaster is different from the rule of the world, and it is not allowed to complain about the heavens, and its path is also true. Therefore, the distinction between heaven and man can be described as the most human.

Do not do it, do not ask for it, and the husband is called the vocation. If so, though deep, his people do not care; though they are great, they are not able to do so; though they are refined, they are not scrutinized, and they are not content with heaven.[15] Heaven has its time, the earth has its wealth, man has its rule, and the husband is said to be able to participate. To give up its participation, and to wish for its participation, is to be confused.

The stars swirl, the sun and the moon shine, the four ages, the yin and yang, the wind and rain, all things get their sum and live, each gets its own nourishment, does not see its deeds, but sees its work, the husband is called God. Everyone knows why it is accomplished, but it is not known that it is invisible, and the husband is called heavenly merit. Only the saints do not seek to know the heavens. (Treatise on Heaven 17)

Under this spiritual framework of "knowing the distinction between heaven and man" and "not competing with heaven for office", Xunzi lists that when "the heavenly duty is established and the heavenly merit is completed", the heavens have created people with what characteristics of the mandate of heaven:

The vocation of heaven has been established, the heavenly merit has been accomplished, the form is born of God, the likes and dislikes are happy and sad, and the husband is called heavenly affection. The shape of the ears, nose, and mouth can be connected without being able to do so, and the husband is called a heavenly official. The heart is in the middle of the void, in order to rule the five senses, and the husband is called the heavenly king. Wealth is not its kind to feed its kind, and husband is called heavenly nourishment. Those who go along with their kind are called blessings, those who go against them are called disasters, and those who go against them are called heavenly governments. Secretly his heavenly king, chaos his heavenly officials, abandon his heavenly maintenance, go against his heavenly government, betray his natural feelings, and lose his heavenly merits. The saint purifies his heavenly king, corrects his heavenly officials, prepares his heavenly maintenance, obeys his heavenly government, and cultivates his heavenly feelings, so as to fulfill his heavenly merits. If so, then he knows what he does and knows what he does not do; then the ruler of heaven and earth and all things are in service. Its behavior is cured, its nourishment is appropriate, its birth is not hurt, and the husband is said to know the heavens. (Treatise on Heaven 17)

According to Xunzi's account, we can briefly summarize the basic characteristics of the mandate of heaven to create man into six aspects:

(1) Man has the physical (physical) and spiritual nature of "being born of form and God". (2) People have the emotional nature of "likes and dislikes, joys, sorrows, sorrows, and sorrows, and husbands are heavenly feelings". (3) People have the body organ nature of "the shape of the eyes, nose, and mouth can be connected but not compatible, and the husband is called a heavenly official", as well as the internal division of labor and connection of the organ structure, which is not replaced and inseparable. (4) Man has the mental nature of "the heart is in the middle of the void, in order to rule the five senses, and the husband is called the heavenly king" and the freedom of the mind to dominate the body. (5) Man has the financial nourishment of "wealth is not his kind to support his kind, and his husband is called heavenly nourishment". (6) Man has the value of "those who go along with their kind are called blessings, those who go against their kind are called disasters, and those who go against them are called heavenly governments."

It can be said that Xunzi's listing and description of these basic characteristics of human destiny has shaped a basic concept of man. We conclude that the beings who hold these characteristics of destiny are human beings; conversely, the beings who have lost any of the basic characteristics of destiny are no longer human beings in the original sense of the creation of destiny. Thus, we can call man's possession of these basic characteristics of the Mandate created by Heaven to man human beings the "duty" of man; the duty and the benefits brought about by its application are called "intrinsic benefits":

It is better to argue than to see the end, and it is better to see the end than to see the duty. Small arguments and inspections, seeing the end and being clear, and doing their duty; the distinction between the saints and the gentleman is complete. (Non-Phase 5)

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. Therefore, the one who is beautiful is the origin of the beautiful world; the one who is safe is the origin of the world; the one who is noble is the origin of your world. (Rich Country Chapter 10)

The idea of the concept of self-interest is that what God created for man and was held by man is what man himself should be entitled to ("duty") and what should be obtained ("duty"). In the Chinese tradition, there is no such "division", which is a concept of qualification[16], and there is a concept that people are not qualified to hold, assign or receive something.

What is important is that all these basic characteristics of providence, or duty and interest, are described and listed as the product of "the establishment of the vocation of heaven and the completion of the meritorious service", within the framework of the spirit and values of "knowing the distinction between heaven and man" and "not competing with heaven for office". This means that under the spiritual and value framework of "knowing the distinction between heaven and man" and "not competing with heaven", Xunzi transformed the factual judgment of what kind of destiny characteristics man has and his duty and interests into a value judgment that cannot be infringed upon by anyone, so that others can be compelled to respect [17], otherwise, there will be a serious evil in the spiritual tradition of civilization that will usurp the authority of heaven and "compete with heaven for office".

A saint who can correctly deal with the characteristics of human destiny should "purify his heavenly king, correct his heavenly officials, prepare his heavenly nourishment, obey his heavenly government, and cultivate his heavenly feelings, so as to fulfill his heavenly merits." When you do this, you also define the standard of justice for what can and cannot be done ("If so, you know what you do, you know what you don't do"). If you know that the heavens are holy and great, and therefore the merits of the heavenly duty cannot be overestimated, then, in dealing with people, or exerting influence on people, we cannot directly change the basic characteristics of man's destiny, but through the influence of the environment, we must "cure", "qushi", and "do not hurt" ("its deeds are cured, its nourishment is appropriate, its birth is not hurt, the husband is called knowing the heavens").

When the duty and interest of man contradicts and conflicts with other interests, this "duty and interest", which holds the basic nature of the divine creation and its extended interests, has the value and significance of being prioritized in the trade-off with other interests, so that the duty and interest can be regarded as a weighted interest or a right under the concept of "the right and the property are used". This is almost close to what we today call "rights" or "natural human rights.". It should be said that Xunzi was the world's earliest thinker of human rights. Similar human rights ideas have emerged in the West mainly in recent times.

In Xunzi's idea of the concept of legal power, the reason why man cannot be violated is no longer just a question based on man's purpose (goodness) and our inner moral emotions, but whether man is qualified to do what you should not do but that only God has the right to do. Therefore, the value expression of the concept of legal rights is not whether man's purposefulness and the moral goodness of his intolerance are achieved, but the question of whether man is qualified and qualified to do something or possess something. This gives rise to Xunzi's values of legitimacy:

"A gentleman's deeds are not expensive and difficult, he is not expensive to observe, and his name is not noble, but he deserves to be precious." ("Xunzi Bugou")

If the husband is peaceful through the day, the power is called ... Therefore, it can be one person and the world takes, and if it is not a person, the society is in danger. He who cannot be one person, but who can be a thousand people, says that there is nothing. If you can be a person, what do you do? (King's Chapter XI)

Therefore, when the punishment is guilty, it is mighty, and if it is not a crime, it is insulted; when it is a virtuous, it is noble, and if it is not virtuous, it is lowly. The ancients are not punished for crimes, and the lords are not virtuous. Therefore he kills his father and submits to his son, and kills his brother and submits to his brother. The punishment is not angry, and the reward is not virtuous, but each is sincere. It is to persuade those who think that they are good, and to be depressed about the unkind; to punish them in the province, but to act like a stream, and to make it clear by decrees, and to be transformed into a god. It is said: "One person has a celebration, and the people depend on it." This is also true. (Gentleman's Chapter 24)

After the construction of the above-mentioned legal rights theory and the establishment of its legitimacy values, Xunzi's ritual law has obtained the objective basis and value of the fixed score. It is not a Legalist-style subjective "cultivation and good work", but a basic human destiny characteristics and the insurmountable objective boundary that can be clearly listed under the "distinction between heaven and man", which can be clearly listed, and it is the legitimacy of man's behavior under the divine destiny and its "gentleman's way". It is the self-responsibility that everyone must defend and defend, and it is also the basic obligation of the government to guarantee the people:

Officials guard the heavens, and they keep the way for themselves. (Treatise on Heaven 17)

But benevolence is keeping, and righteousness is deed. (Part III)

At this point, we can understand that the basic values that Xunzi defends through political and legal means are that man lives, exists, and is free according to his duty as a destined person, which is what Xunzi understands as "benevolence." What is Ren? Benevolence is "keeping" ("but benevolence is keeping"), guarding man's destiny existence and freedom.[19] It is not mencius, who only understands "benevolence" as a certain virtuous essence (four hearts), it is not an essentialist concept ("no four hearts, non-human beings"), but an existential concept, under the spiritual framework of "knowing the distinction between heaven and man" and "not competing with heaven", man exists according to his mandate of heaven, and man's freedom takes precedence over shaping and cultivating himself according to what kind of essence and moral concept (falsification), so as to "treat others for himself". In an age when human beings have different ideas about the essence of man, and moral conflicts may arise, declaring existence precedes essence, and preserving man's destiny existence and freedom is essential for the peaceful coexistence of mankind.

What are the requirements of the Xunzi ritual rule of law at the social level? We can use the following passage to express this:

The holy king is on top, and the righteousness is done below, then the scholar and the doctor have no adulterous behavior, the hundred officials and officials have no slackness, the people have no customs of adultery, no crime of thieves, do not dare to commit the great forbidden, the world knows that the husband cannot steal for the rich, everyone knows that the husband and the thief can not harm the shouye, and everyone knows that the husband who commits the prohibition cannot be an anthem. By his way, he will get what he likes, and if he does not do it, he will encounter his evil. It is for this reason that the punishment is like a stream of power in the province, and the world knows that the husband is adulterous, although the reason for the hidden escape is not enough to avoid it, so do not accept the crime and please. Shu Yun: "Mortals sin against themselves. This is also true. (Gentleman's Chapter 24)

If it is said that man's state of governance is different from man's natural state, then, when Xunzi uses a ceremonial rule of law (the rule of law) to "divide righteousness and act", that is, to settle points and stop disputes with the duty of "knowing the division between heaven and man", the most important role of such a state of governance is that it makes people understand ("the world knows that people in a society under the rule of law cannot become rich by stealing other people's things ( "everyone knows that stealing cannot be rich"), endangering others cannot make themselves live long ( " It is known that the husband and the thief cannot harm him for Shouya"), and breaking the prohibitive norms of the rule of law cannot make himself safe ("Everyone knows that the prohibition of the husband cannot be safe").

Only by following the laws of the Heavenly Dao can man attain what he likes ("by his way, then he will get what he likes"), and if he does not follow the laws of the Heavenly Dao, he will inevitably encounter the scourges that he does not want ("If he does not follow his way, he will encounter his evil deeds"). Such a society will be a society that profits in a way that does not harm others. That is to say, a society in a state of governance is not to prohibit people from pursuing profits, but to let people get rid of the natural state of relying on violent competition for benefits and enter a society that no longer profits in a mutually infringing way.

Fourth, the construction of governance status (C): a market economy theory that realizes its own interests in a way that does not infringe on others

But how is it possible for a society that no longer profits in a mutually abusive way? It is no longer permissible to gain profits through violent competition, so what do people rely on to gain benefits? That is to say, the ultimate goal and question of Xunzi's political philosophy will be whether a society that no longer seeks profits in a mutually infringing manner will eventually allow people to obtain and realize their interests. What are the ways and forms of interest relations that can achieve a reasonable outcome of interest and allow people to continue to maintain cooperation on the basic social order?

1. Realize benefits in the market economy and follow the law of supply and demand to promote economic growth

Xun Zi believes that an important role of the ritual law (rule of law) system is that it can "feed people's desires and give people's needs", that is, it can provide a supply of support conditions for people's desires and needs:

Where did the ceremony come from? A: Born with desires, and if you want and can't, you can't be without demand. If there is no measurement boundary, it cannot be disputed; if there is chaos, chaos is poor. The first kings were evil and chaotic, so they made rituals and righteousness divided, so as to feed the desires of men and give people what they wanted. So that desire (demand) will not be exhausted by things, and things (supplies) will not be succumbed to desires. The two are held together and long, which is the origin of etiquette. (Treatise on Rites 19)

According to Xunzi, the ritual law is used as an institution, that is, as a "measuring boundary", which constrains people's desires and behaviors within the boundaries of avoiding mutual competition. This is called "making rituals and righteousness divided." Since the system forces people to no longer be able to gain benefits by violent struggle, this system directs people's actions in seeking desires and benefits to each other's way of "feeding people's desires and giving people's desires".

Here, the support provided by the system to human desires and needs is not a unilateral grant or the granting of some material resource, but promotes a trading relationship between supply and demand. The "giving" of "giving to the person", the "giving", is the supply; the "seeking" of "giving the person", is the demand. The system of etiquette can "make desire (demand) not be exhausted by things, and things (supplies) must not succumb to desires", that is, the existence of "desires" as demand will not cause the "things" as supplies to disappear; the existence of "things" as supplies will not lead to the disappearance of "desires" as demand. Because, they have a relationship of "two holding each other and growing".

That is to say, when the demand for something (desire) arises, someone will produce this "thing" and satisfy the demand with such a supply ("thing"). If demand grows, it will drive supply growth. Similarly, when people produce something (especially some new commodity), it also induces people to generate demand for that thing, and thus the increase in supply leads to an increase in demand. If supply and demand are so "stalemate", economic growth of the whole society can be achieved.

2. Improve efficiency in division of labor, cooperation and specialization

But why is there such a deal in which my supply feeds the needs of others, and the supply of others feeds my needs? How is this way of mutual support possible? This should be understood from the perspective of the social efficiency improved by the division of labor and cooperation:

The peasants divide the fields and cultivate, Jia divides the goods and sells, and the hundreds of work are divided and persuaded... "Wang Ba," Chapter XI

Desire evil with things, desire more and less, and widows will fight. Therefore, a hundred skills are accomplished, so raise one person. And whether you can do both skills, people can't be concurrently officials. If they do not treat each other apart, they are poor (cooperation), and if they live in groups without division, they will fight (division of labor); the poor will also suffer, the quarrel will also be troubled, and the disaster will be saved, then it is better to divide the group. (Rich Country Chapter 10)

Water and fire have breath but no life, grass and trees are born and ignorant, animals and animals have knowledge but no righteousness, people have anger, life, knowledge, and righteousness, so they are the most noble in the world. The force is not like an ox, and the walk is not like a horse, and the cow and horse are used, why not? A: People can be a group, but they can't be a group. How can people be a group? KEY: Points. How can it be done? A: Righteousness. Therefore, righteousness is divided into harmony, and harmony is one, one is more powerful, more force is stronger, and stronger is victorious; the Forbidden City room can be obtained and lived. Therefore, when the fourth order is the fourth time, all things are cut down, and the world is benefited, and there is no reason for it, and the division of righteousness is also obtained. (Xunzi Wangzhi Chapter IX)

Xun Zi believes that the emergence of a social division of labor in society that "divides the fields and cultivates, Jia divides goods and sells goods, and persuades people to do a hundred things", and social cooperation of "achieving a hundred skills, so raising one person" can be realized. A person's needs are multifaceted, and it is impossible to produce many products that meet the needs on their own. Then there is only the ability to rely on different people to produce different products under the division of labor, and then through trading to make one person have access to what the multi-division of labor produces.

The reason for the division of labor is that "whether one can have both skills, people cannot be concurrently officials", that is, a person's ability cannot have all the production technology, and a person cannot concurrently hold all occupations or positions. This must be specialized. "Can't be skilled" and "can't be concurrently official" are the negative expression forms of specialization.

The specialized division of labor allows oneself to produce and own only one or a certain kind of things, and if people want to get more in need, they must cooperate and trade with each other. Xun Zi believes that there is a basic principle that "if you do not treat each other, you are poor (if you do not cooperate, you are poor), if you live in groups and do not divide (if you do not divide the work, you will fight)", and "if you want evil and evil, you want to be the same thing, you want more and you have less, and if you are widowed, you will fight".

That is to say, living in isolation and not dealing with each other leads to social poverty (because it loses the productivity that cooperation has increased); living in groups without division of labor leads to a struggle for very little and the same thing. Because the worst case scenario for satisfying people's desires is for people to compete for the same rare thing. There are many people who want this thing (desire more), and this kind of goods is scarce (widowed), so it is inevitable to be contested (if it is widowed, it will be contested).

It can be seen that not only the rule of law role without the etiquette system, people will also compete, and people will also compete in the situation of wanting more and less, and the supply exceeds demand. Of course, this is an economic scramble, not a violent scramble. But the division of labor can allow different people to produce all kinds of different things, and with the help of social cooperation, improve the supply and demand relationship between desire and things. Instead of dividing labor and cooperating, there is a situation in which "the poor suffer, the contentious also suffer, and the scourge is saved", it is more efficient to "clearly divide the group". The so-called "clear division of the group" here refers to a clear division of labor (clear division) and cooperation with the help of social relations (making the group). In a social division of labor and cooperative relationship, by trading we can use the power of others to obtain what we cannot produce ourselves.

Of course, a society can also divide labor on a larger social structure, thereby improving human efficiency, which is even the key to human society's victory over the animal world. For example, Xun Zi said that the reason why human beings can "walk less than cattle, walk like horses, and cows and horses are used" is because "people can flock, but they can't flock." Why can humans form group societies, but animal worlds such as cows and horses cannot? That's because human society has the principle of "righteousness is divided into harmony, harmony is one, one is more force, more force is stronger, and stronger is better than things".

Human beings can demarcate the boundaries of human interests under the value of justice, so that people will no longer compete with each other and achieve peace. Peace, in turn, enables people to form a variety of productive forces through the division of labor in a unified order, and to become stronger, thus overcoming the things facing mankind. This is the secret of human society's superiority over the animal world, and the key to the civilization that produces "the palace can be obtained and lived in". The key reason for the efficiency and civilized society that leads mankind to a "preamble four times, cuts all things, and benefits the world" is the "division of righteousness", which is the efficient force formed by peace under the determination of interests and its division of labor and cooperation.

3. Low tariffs and openness form a unified market

The supply and demand relationship that participates in the market can allow people to obtain benefits based on the division of labor cooperation, which makes the market inherently expandable, and will allow far-reaching human and material resources to participate in the process of joining this trade and its division of labor cooperation. If the government does not use administrative means to artificially prevent the expansion of the market, but adopts a policy of low tariffs and openness, then the market itself will form a unified large market of "flowing corn, leaving nothing behind, so that they will be transferred to each other", so as to "if there is one family in the four seas". This is probably the earliest "globalization" theory in human civilization.

The Law of kings: equal endowments, government affairs, wealth and all things, so nourish all the people. Field tithe, close the city a few but not levied, mountains and forests Zeliang, to the time ban without taxation. Declining government. The reason is far and near and pay tribute. Corn flowed through the stream, and there was no stay, so that the phase was also moved, and the four seas were like a family. (The Ninth Kingship)

4. The market improves the efficiency of resource allocation and promotes social prosperity

The expansion of the market is not just a simple space expansion, but has the effect of improving the allocation of resources. As long as people are willing to make full use of the profit opportunities offered by the market, people can "not hide their abilities from the near, and do not rush the far away.". That is to say, the market not only provides an incentive for people to work hard ("not to work hard"), but also improves the efficiency of resource allocation by using the capacity and resources that may have been idle in the past ("not concealing their ability").

Therefore, those who are near do not hide their abilities, those who are far away do not rush to work, and there is no country of idleness and seclusion, and they are happy without tendency. (The Ninth Kingship)

Through the free flow of goods in the market, goods from north to south can flow to where they are needed, so that society is no longer limited to what a narrow range of people can produce, but has access to a wider and richer range of goods. This promotes the prosperity of society and promotes the spectacular scene of goods circulating throughout the world:

In the North Sea, there are horses and barking dogs, but China has to make it livestock. In the South China Sea, there are feathers, tooth leather, Zeng Qing, and Dan Ganyan, but China has gained wealth. In the East China Sea, there are purple silk and fish salt, but China has to eat and clothe. The West Sea has leather and literature, but China has to use it. The people of The Old Ze are enough for wood, the people of the mountains are enough for fish, the farmers are not sharpened, not cultivated, but full of weapons, and the workers do not cultivate the fields but have enough millet. Therefore, the tiger and leopard are fierce, but the gentleman peels it and uses it. Therefore, the heavens are covered, and the earth is filled with beauty, and they are used for their use, and they are adorned with the virtuous, and the people are happy at the bottom. The husband is called a great god. The poem says: "Heaven is a mountain, and the great king is desolate; he is a mountain, and the king of Wen is Kangzhi." This is also true. (The Ninth Kingship)

5. The nature of the market and its principles of government economic management

It is worth emphasizing that Xunzi regards the order in which the market can automatically form a smooth flow of goods ("flow of goods and goods" in the whole world), people make the best use of them ("not conceal their abilities", "do not work hard"), and people get benefits from it and "feed the people and be happy", as the role of "big gods". The so-called "the heavens are covered, the earth is contained, and the beauty is inexhaustible, and it is used for its use, and it is decorated with virtue on the top, and it is happy to feed the people." The husband is called a great god. It is not something that any man-made power can accomplish, of course, by the power of "God" and by the power of "Great God." The power of the market is the power of God. No one can allocate resources more effectively than the power of God. No human power can do such a magical resource allocation effect.

That is to say, the basic nature of the market order is a non-man-made natural order. This idea of the market order and its effectiveness as a non-man-made natural order, and even a sacred order, made Xunzi always establish the economic management function of the government in the direction of minimizing artificial government interference in the market, maintaining market order, providing basic services, and enriching society and the people.

The gift of light fields, the march of Pingguan City, the number of provincial merchants, the rare servitude, when there is no peasant seizure, if it is, the country is rich. Husband is said to be a politician and a citizen. (Rich Country Chapter 10)

Prologue: ... Repair the clear, easy road, beware of thieves, the law of the flat room, and repair it with the times, so that the guest travel is safe and the goods are passed, and the affairs of the city are also governed. (The Ninth Kingship)

Xun Zi advocated the economic policy of "the endowment of light fields, the march of Pingguan City [20], the number of provincial merchants, the rare force of labor, and the absence of peasants". Its characteristics are: 1, the principle of low taxation ("light field endowment"); 2, the principle of non-discrimination fairness, equal collection of taxes at the gate and the market ("The levy of Pingguan City"); 3, the agricultural society should reduce the scale of merchants, that is, the policy of emphasizing agriculture and suppressing business ("the number of provincial merchants"),4, minimizing labor and not delaying agricultural time ("Rare forced labor, no peasant time").

The government's management duties for the market are "to repair the clear, easy roads, beware of thieves, and the law of flat rooms." In order to repair in time, bin [22] travels to safety and goods and wealth", that is, the government must clean up the garbage on the road ("repair and clear"), renovate the road to make it easy to pass ("easy road"), maintain market order, prevent thieves ("thieves"), and let all kinds of buildings and rooms be safe ("flat room law"). In short, it is necessary to make timely repairs to ensure the safety of business travel and the circulation of goods and goods. It should be said that this is the basic market management function of the government.

In a society in which property benefits are produced, traded, circulated, and distributed, whether from the management of government positions or the management of the people's trades, it should follow the principle of "no fortunate position in the dynasty, and no one is fortunate to be born", that is, no one can get a certain benefit by chance, it must be "virtue must be called a position, the position must be called Lu, and Lu must be called useful.". As much virtue as there is ability, one can attain a great position; the position must be commensurate with the merits it has acquired; the position must be commensurate with the role it plays. This is undoubtedly a fairly mature principle of economic management.

Virtue will be called the throne, the position will be called Lu, Lu will be called use, by the soldiers above will be the festival of etiquette, and the people of the common people will be ruled by the law. To build a nation by measuring the land, to count the interests of the people, to teach the people of manpower, to make the people victorious, to make profits, to make profits enough to feed the people, to make all the uses of food and clothing go in and out of each other, and to spare time, which is called the number. Therefore, since the Son of Heaven is connected to the people, there is no big or small matter, and it is pushed by it. Therefore, it is said: "The dynasty has no luck, and the people have no luck in life." This is also true. ("Rich Country Chapter 10") The King's Theory: No virtue is not noble, no ability is not official, no merit is not rewarded, no crime is not punished. The DPRK is not fortunate to be in the position, and the people are not fortunate to be born. The virtuous enable, and the position is not spared; the desire is forbidden, and the punishment is not enough. The people know that the husband is good at the family, and rewards the emperor; for not being good at the ghost, he is punished by the manifestation. Fu is the definitive. It is also the theory of kings. (The Ninth Kingship)

Xun Zi believes that the relationship between the government and the people must be correctly handled. Not only does this exist in the political principle that "the people born of heaven are not kings, and the kings of heaven are for the people", but also the economic relations of mutual cooperation between the people and the government based on their own interests. This is to explain political relations in terms of economic principles:

The people of heaven are not kings, and the kings of heaven are also for the people. Therefore, the ancients, the founding of the land, are not only noble princes; the official positions, the poor lords, are not just honored doctors. (Rough Chapter 27)

Therefore, the benevolent people are on top, the people are as noble as the emperor, the relatives are like the parents, and those who are happy for their death and death, there is no reason for it, what they are sincere and beautiful, their gains are great, and their benefits are many. The poem says: "I let me run, I drive my cattle, I do both sets, cover the clouds and return to the house!" This is also true. (Rich Country Chapter 10)

Therefore, those who are not wise are also known by the king; those who are not raised by the king are also those who are not nourished; those who are not kept by the king are also those who do not. Therefore, the Junming people have had, the people who have been raised are insufficient, and the people who are in trouble are out of place. Therefore, the people are self-governing, raising kings is self-security, and the kings are self-evident. Therefore, the liturgy is divided, and therefore everyone loves his death and suffers from his life. (Etiquette and Fortune)

The fundamental reason why a government in which "benevolent people are on top, the people are as noble as emperors, and the relatives are like parents, and they are happy to die and die" is that such a close political cooperative relationship has the greatest interests for the people, which is "sincere and beautiful, great in their income, and sincere in their benefits." In other words, the people can derive their own benefits from the order of government governance, which is the fundamental reason why the people are willing to support the government and sacrifice for the defense of such a country. A country that keeps its people from surviving has no reason to guard it. This is in line with the so-called "Li Ji Li Yun" so-called "the people are self-governing, raising the king is self-security, and the matter is self-evident." Therefore, lida is divided, so everyone loves his death and suffers from his life" is the same thing.

6. Only when the people are rich can the country be rich and independent

Xun Zi repeatedly stressed that only when the people are rich can the country be rich and strong. Making the people rich is called "enriching the people with government." For example, the "Tenth Chapter of the Rich Country" quoted above is called "the endowment of light fields, the march of Pingguan City, the number of provincial merchants, the rare and powerful service, and when there is no peasant seizure, if so, the country is rich." Husband is said to be a politician and a citizen. Xunzi opposed the Mozi style of demanding that the people be spared, because under the law of supply and demand, a decrease in demand would lead to a decrease in supply, which would make the people poorer[23], but Xunzi advocated that the government should save money." Frugal use of Yumin, and shanzang rest", "festivals are used for etiquette, Yumin is used for government", this is a kind of "way of the foot country":

The Way of the Foot Country: Save the use of Yumin, and the rest of the good. ...... Therefore, if you know that the festival uses Yumin, there will be the name of benevolent sage, and there will be the accumulation of rich hills and mountains. This has no other reason, born in the festival of YuMinya. If you do not know how to use the rich people, the people will be poor, the people will be poor, the fields will be barren, and the fields will be dirty; although it is good to take and plunder, you will be widowed. And if it is used in an impolite way, it must be in the name of greed and greed, and there will be emptiness and poverty. There is no other reason for this, and I do not know how to use Yumin also. Kang Xuan said: "Hongfu heaven, Ruo Deyu is the body." This is also true. (Rich Country Chapter 10)

The strength and weakness of the country, the rich and the poor are tested: if the soldiers are weak if they do not love the people, they are weak, if they do not believe in the promises, the soldiers are weak, if the rewards are not gradual, the soldiers are weak, and if the generals cannot be rated, the soldiers are weak. If the merits are good, the country is poor, if the good is good, the country is poor, the scholars, the masters, the people, the industry and commerce are poor, and the country is poor without a numerical measure. The poor are poor, and the poor are rich. Therefore, those who despise the field county, the capital of the wealth; the one who is in the field of the county, the one who is the end of the wealth. The people are in harmony, the cause is told, and the source of goods is also; the people who give the house treasury, the flow of goods is also. Therefore the Lord will cultivate his harmony, throttling his flow, opening up his source, and considering it at the right time. The world will have more than enough, and the upper will not worry about the lack. If so, then there is wealth up and down, and there is nothing to hide. It is also the extreme of knowing the national plan. ...... A country of a hundred miles is enough to be independent. (Rich Country Chapter 10)

If the people's wealth is abundant, there will be more surplus goods than the people's own consumption ("He Yumin, so it is surplus"), and then there will be a higher level of production, "the people are rich, the people are rich, the fields are easy, and the fields are easy to produce" and there will be a higher level of production. At this time, the government can obtain revenue according to law. Therefore, "If you know the festival and use the people, you will have the name of benevolence and sage, and there will be the accumulation of rich hills and mountains." On the contrary, "if you do not know how to use the rich people, the people are poor, the people are poor, the fields are barren, and the fields are dirty."

In this case of declining levels of production, even if the government wants to usurp more of the people's things, it will not get it ("Although it is good to take the usurpation, it will be lost"). This is a kind of "poor below is poor, and rich below is rich". Of course, a country is poor because "if it is good, the country is poor, if it is good, it is poor, if it is good, if it is poor, if it is poor, if it is poor, if it is poor, if it is poor, it is poor," but the poverty of the people is the fundamental poverty of the country. To be able to achieve "prosperity from top to bottom, and nothing to hide" is "the extreme of national planning".

On the contrary, it is "the extreme of the fools." Those countries that do not consider how to make their people rich will "lose their country by getting rich, and endanger themselves by profit." In ancient times, there were ten thousand nations, and in the end there were only a dozen countries left, and the truth is here ("In ancient times, there were ten nations, and now there are ten countries, which are without other reasons, so one of them is lost.") ”）。 It can be seen that the prosperity of the people is related to the prosperity and independence of the country ("a country of a hundred miles is enough to be independent").

V. Maintaining the State of Governance (D): Institutional Adaptability and Social Policies Supplemented by Dong Zhongshu (Degree System)

If it is said that through the market economy, people can seek profits in a way that does not infringe on each other, and such a way of making profits is guaranteed by the principles of morality and the order of the rule of law, then is it not possible to ensure that all people can obtain the benefits necessary for their survival?

If some people cannot derive the basic benefits of maintaining their existence from such a market economy society because of differences in ability, the failure of competition, unfair competition, irrational distribution, etc., can people's cooperation with a basic social order of non-aggression continue? How will the morals and rituals that govern this social order respond to this? What policies will we use to maintain social order and avoid a relapse into the natural state of violent rivalry?

If in the early discourse of Confucianism in Confucius, we can see both the rightist view of "life and death and wealth in heaven" as a result of the operation of a rational order, and the leftist view of "not suffering from widowhood but suffering from inequality" in social distribution, then how can Xunzi, a thinker who simply speaks out a whole set of market economy theories, balance this huge difference, and control this unavoidable huge pressure and the risk of the collapse of the social governance order?

In fact, Xunzi did not pay much attention to these follow-up issues. This may be because the problem to be solved in his time is mainly how to move from the chaotic society of mutual aggression in the Spring and Autumn And Warring States periods to a society governed by etiquette and law, and give people the prospect of seeking benefits through the market economy.

From a historical point of view, in xunzi's time, although some princely states began to change the law and implement the policy of private ownership and free trade of land, most countries still had the minimum living guarantee brought by the well field system to the peasants, and that kind of Mencius-style "Ming Jun" still had land in his hands, and could "control the property of the people, and he would be able to make him look up to his parents, stoop to his wife, live a full life, and avoid death in a fierce life" ("Liang Hui Wangshang"), and the consequences of the market economy had not yet deteriorated to the extent that they could subvert the political order.

How to solve the pressure of the losers of society and their difference between the rich and the poor on the order and its countermeasures is a problem that Dong Zhongshu wanted to solve after the Qin Dynasty's land privatization market economy was fully unfolded.

Theoretically, Xunzi's theory itself also has problems with adaptability in agricultural society and imbalance in social structure.

This includes at least: First, the production capacity of agricultural society is subject to the limitation of land area and the seasonal lag time limit of crop production, and the demand stimulated by more commerce cannot pull or pull more agricultural production in the same degree or in time, and cannot form a positive cycle relationship from demand to supply. Excessive commerce, market demand and human desire can only lead to rising prices and destroying the economic environment for production and life. It can be seen that Xunzi's so-called market supply and demand principle of wanting to "stay with things and grow" cannot be fully realized in agricultural society.

An agrarian society can only need both commerce and cannot overdevelop commerce. Man's material desires cannot be absent, but they must not be stimulated and raised. This is why ancient China most of the time adopted the policy of "emphasizing agriculture and suppressing commerce" and minimizing desires, and it is also why Xunzi's economic theory of taking advantage of human desires to carry out the growth of supply and demand is in an embarrassing situation in the spread of ideas in agricultural society. At this point, however, Xunzi clearly saw the consequences of excessive commerce in an agrarian society, as evidenced by his warning that "the industrialists and merchants are poor."

Second, although Xunzi realized that agricultural society could not allow commerce to develop excessively, the basic structure of Xunzi's entire economic theory was based on a market economy with clear property rights and free trade under the rule of law.

In an agrarian society, once the land is privately owned and freely traded, those who bear the risks of climate catastrophes in agricultural production, seasonal grain insubordination, etc., and may at some point have no living resources and need to buy land to survive the crisis of life, may lose their land because of the free trade of land, and then go from self-farming farmers to peasants exploited by landlords, long-term workers, or displaced people.

Those who see land as capital that can bring added value, and then look for opportunities to buy more land for profit, become powerful landlords who annex land. This has further led to a great divide between rich and poor and political and social unrest. In Xunzi's theoretical structure, political and social turmoil is equivalent to a barbaric society that has regressed from a governing society to a barbaric society in a state of nature revealed by the theory of sexual evil.

It can be seen that Xunzi's theory of market economy does have the problem of adaptability in agricultural society. Only when demand and supply form a positive cycle loop, more demand and commerce, can pull more industrial production, thus transcending the natural limitations of production conditions in the era of industrial and commercial economy, Xunzi's market economy theory can shine. This is the inevitable trend of the revival of Xunzi theory in modern times. But that's an afterthought. In ancient China, the problem of land annexation arising from the market economy under private property rights and free trade triggered the "cycle of chaos" of ancient Chinese dynasties. It can only be completely out of the predicament in the era of industrial and commercial economy.

Third, Xunzi's ceremonial order takes into account the need to create an authoritative structure to form a ceremonial governance, but the other side of the problem is that a power system that has not yet been fully balanced may lead to bureaucracy, and even imperial power, directly extending power into society and the market for profit, and there is a much-criticized "struggle for profit with the people". Political imbalances within power structures and between society and government, as well as social imbalances between powerful landlords and peasants, have led to economic imbalances.

It will inevitably produce unfair social distribution, which in turn will lead to a huge gap between rich and poor in social wealth, corruption and the lack of support for the bottom line of society. Therefore, even Xunzi, who was mainly considering how to form an authoritative structure through "the rich and the poor" in order to maintain the order of etiquette, still did not forget to control the "rich, poor, rich, and inferior" to the extent of "enough to be both present", and did not hope for the tragic scene of "Zhumen wine smelling of meat and frozen bones on the road" that Du Fu hated in later generations:

If the desires and evils are the same, things must be disputed; if they are in turmoil, they will be chaotic, 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. (Xunzi Wangzhi Chapter IX)

"Enough to be together" is to prevent the "rich and the poor" from expanding to the point where people can no longer be compatible with each other, to prevent the bad situation in which people can no longer constitute a society of mutual respect. However, Xunzi did not have a practical system and policy to prevent such tragedies from occurring. The response to this question is the so-called "degree system" policy of Dong Zhongshu of the Han Dynasty:

Fu Tian also has a division, and the one who gives the tooth removes its horns, and the one who gives his wings has two feet, and the one who receives the greatest is not allowed to take the smaller. ...... Being favored and carrying a high position, the family is warm and eating thickly, because of the wealth and wealth of the resources, in order to compete with the people for the benefit of the people, the people can be as good as it is! It is the many of their slaves, their cattle and sheep, their vast fields, their industries, and their cattle, and their survival, so that they can die, so as to force the people to cut the moon and soak them, and to immerse themselves in great poverty.

The rich are extravagant and envious, the poor are poor and miserable; if they are poor and miserable and do not come to the rescue, the people are not happy to live; the people are not happy to live, they do not avoid death, and they can avoid sin! The reason for this punishment is that the adulterous and the evil are invincible also. Therefore, the house of lulu, eating lu only, does not compete with the people for karma, and then the profits can be evenly distributed, and the people can be enough. This principle of heaven is also the way of the ancients, and the law of the Son of Heaven is appropriate, and the doctor should follow it. ("Three Strategies of Heaven and Man")

Confucius said, "Do not suffer from poverty but from inequality." "Therefore, if there is some accumulation of weight, there is some emptiness." The rich are proud, the poor are worried, the worries are thieves, and the arrogance is violent, and the feelings of this multitude are also. The sage is born of the love of the people, seeing the chaos, so that he is humane and poor, so that the rich are enough to show nobility without being proud, and the poor are enough to maintain health without worrying, and to adjust it for the sake of moderation, so that it is easy to govern with wealth and not to be poor. ("Spring and Autumn Prosperity and Degree System No. 27")

Dong Zhongshu's "degree system" policy contains two policy propositions:

The first is to oppose the direct transfer of power to society to "compete with the people for profits." Dong Zhongshu, in his famous "Three Strategies for Heaven and Man" to Emperor Wu of Han, denounced those who were "favored and carried high positions, warm and thick-hearted, and because they took advantage of the wealth and wealth to compete with the people for the benefit of the people", saying that they did so "the people can be as good as it is"! They "multiply their slaves, many of their cattle and sheep, spread their fields and houses, cultivate their industries, and accumulate their livestock, and they must die in this way, so as to force the people to cut the moon and the sun, and soak them in great poverty." This has led to the whole society being "extravagant and envious of the rich, and the poor being miserable."

However, if the poor are not helped ("poor and miserable and do not come to the rescue"), then they will no longer be afraid of death and punished because of the crisis of survival ("The people are not happy to live, they are not yet afraid of death, they can avoid sin"), and all kinds of crimes will emerge in large numbers, which will lead to the failure of punishment to stop crime ("The reason why punishment is bad and the evil is invincible").

Therefore, Dong Zhongshu advocated that "the house of Lu, the food of Lu, not to fight with the people, and then the profits can be evenly distributed, and the people can be enough." That is to say, those who have qilu and eat imperial grain, who already have food to eat, should not compete with the people for their own business, and cannot use their power and position to directly go to the market and society to seek interests. This can make the benefits of the whole society more evenly distributed, so that the wealth of the people's families will be more sufficient.

The second is to narrow the gap between the rich and the poor in the distribution of real income, "so that the rich are enough to show nobility without being proud, and the poor are enough to maintain their health without worrying, so as to adjust them equally." Dong Zhongshu believes, "The rich are proud, the poor are worried, the worries are thieves, and the pride is violent. The excessive gap between the rich and the poor is not good for both the rich and the poor. Therefore, in order to avoid social unrest, it is necessary to "control humanity and make the difference between the upper and lower levels, so that the rich are enough to show nobility without being proud, and the poor are enough to maintain their health without worrying." That is to say, to use policies to control the rich are too rich and the poor are too poor, which is "degree and equalization". In this way, it is possible to "be at peace with money and be at peace with each other, so it is easy to rule." ”

Obviously, Dong Zhongshu emphasized distributive justice. Constraining power without directly participating in socio-economic profits is in fact anti-corruption and anti-"bureaucratic capitalism". This can be traced back even earlier to Mencius's advocacy of "no permanent property but perseverance" of the scholar in power, opposing the "permanent property and perseverance" of the businessman to govern, and avoiding the anti-corruption intention of power to profit from his own industry.

However, in ancient China, where effective checks and balances of power had not yet been realized, even if the scholars were in power, it was not easy to truly solve the problem of power corruption and "fighting for profits with the people". Dong Zhongshu advocated the policy of regulating income distribution by preventing the gap between the rich and the poor from causing social unrest, but it was the standard social policy idea in a market economy society. It is still relevant today.

The reason why this article discusses Xunzi's political and ideological system and supplements Dong Zhongshu's social policies is to hope that readers will understand that in the past two thousand years, the basic idea that has truly dominated China's economy is the theory of rule of law market economy laid down by Xunzi, and its correction and supplement based on the adaptability of market economy in the agricultural era. A Xunzi theory of a rule of law market economy coupled with the structure of Dong Zhongshu's social policy can perfectly present the great traditional Chinese economic thought and establish a deep theoretical interpretation and policy understanding of the economy of a major country in ancient China that has long led the world.

bibliography:

1. [Tang] Yang Liang, "Xunzi Notes", Shanghai Ancient Books Publishing House, 2014

2. [Qing] Wang Xianqian's "Xunzi Collection", Zhonghua Bookstore, 2012

3. Fang Yong, Li Bo, Translated "Xunzi", Beijing: Zhonghua Bookstore, March 2011 edition

4. Mou Zongsan's "Xun Xue DaLuo", Taipei Central Cultural Relics Supply Society, 1953 edition

5. Wei Zhengtong, Xunzi and Ancient Philosophy (Taiwan Commercial Press, 1992)

6. Liao Mingchun, ed., Twenty Lectures of Xunzi (Huaxia Publishing House, 2009)

7. Liang Tao, "Xunzi's Theory of Human Nature: On Xunzi's "Sexual Disgust and Goodness" Theory" was published in Philosophical Studies, No. 5, 2015; "Integrating Meng Xun, Innovating Confucianism" was published in "Religion and Philosophy" (Seventh Series), Beijing: Social Science Literature Publishing House, 2018; "Bamboo Jane "Sexual Predation" and Mencius's "Speech under the Heavens" Chapter" was published in The History of Chinese Philosophy, No. 4, 2004

8. Yang Zebo, "Introduction to Confucian Student Ethics", Commercial Press, 2020

9. Yang Wanjiang, "On the Rule of Law Theory and Its Value Foundation under the Concept of Xunzi's Own Rights", published in Handan Journal, No. 1, 2019; "On the Moral Theory of Xunzi Attitude Theory", proceedings of the Fifth Xunzi International Academic Conference in 2020.

10. [Ancient Greece] Aristotle's "Nicomachian Ethics", translated by Liao Shenbai, Commercial Press, 2013

11. [De] Kant's Critique of Practical Reason Deng Xiaomang Translation Beijing: People's Publishing House 2003; Religion within the Limits of Pure Reason, Translated by Li Qiuzhi, 2017 Beijing: The Commercial Press; Kant's Metaphysical Principles of Law, Translated by Shen Shuping, 2017 Beijing: The Commercial Press

12. [English] Hobbes's Leviathan, translated by Li Sifu, The Commercial Press, 1985

13. [American] Leo Strauss, "Reflections on Machiavelli", Translated by Shen Tong, Beijing: Yilin Publishing House, 2003; Shen Tong, Political Philosophy of Hobbes, Translated by Beijing: Yilin Publishing House, 2012; From Virtue to Freedom: Montesquieu's "On the Spirit of the Law" Huang Tao Translation Shanghai: East China Normal University Publishing House, 2017 Edition.

14. [O] Kelson, "The General Theory of Law and the State", The Commercial Press, 2013

exegesis

[1] Yang Wanjiang, "On the Theory of Rule of Law and Its Value Foundation under the Concept of Xunzi's Rights", Journal of Handan University, No. 1, 2019.

[2] Yang Wanjiang, "On the Moral Theory of Xunzi Attitude Theory", Proceedings of the Fifth Xunzi International Academic Conference, 2020.

[3] Xunzi's concept of "sex" of "the one who is born is called sex" is roughly equivalent to Mencius's so-called "the nature of the world's speech, then it is enough, so the person is based on profit" ("Leaving Lou Xia"). "Therefore" means the reason or reason for explaining why a person exists and behaves in this way. Mencius noted that the pursuit of profit was important in explaining human behavior. However, he believes that we should "weigh the fate and not the sex" of the physical necessity of man, and "weigh the sex without the life" of the virtue of benevolence, righteousness, and wisdom. Obviously, Mencius only did not weigh the virtue in order to highlight the cultivatability of virtue, not to think that sex is a life, otherwise, man would no longer be a stable and knowable existence. For a discussion of Mencius's "Speech under Heaven" chapter, see Liang Tao's editor-in-chief: Unearthed Documents and Mencius's "Speech under Heaven" Chapter, People's Publishing House, 2020 edition.

[4] The "sexual simplicity" theorists in Xunzi research often regard What Xunzi calls "simple material" or "original material simplicity" as "sexual simplicity". This is a misunderstanding and does not conform to Xunzi's basic concept of "sex". Although the material of man is rustic, human nature is not just a bunch of materials. Materials cannot explain "the one who is born". Therefore, Xunzi is only called "material simplicity", not "sexual simplicity". For the proposition of the theory of "sexual simplicity", see Liao Mingchun: "A Re-examination of the Theory of Human Nature of Xunzi", written by Liang Qichao, Guo Moruo, etc., selected by Liao Mingchun: "Twenty Lectures of Xunzi", Huaxia Publishing House, 2009. Lin Guihao, "The Divergence and Essence of Meng Xun's Theory of Human Nature", Guangming Daily, December 8, 2018, 11th edition.

[5] From a philosophical point of view, this article discusses Xunzi's personality construction in the theory of cultivation that emphasizes "treating others for others", which is actually what this article discusses here as "establishing a basic relationship with himself and with himself and with the world in the world of the purpose and meaning of the subject". A person regards what a person should be in the world of values and meanings as what a person should be ("for others"), as what he identifies with and holds as "to deal with it", which is the establishment of a moral and personality identity relationship between the subject and himself.

[6] Liang Tao believes that Xunzi's theory of human nature is actually the theory of "sexual disgust and goodness" (see Liang Tao: "Xunzi Human Nature Theory Corrects: On Xunzi's "Sexual Nausea And Goodness" Theory", Philosophical Research, No. 5, 2015). Although the author does not think that Xunzi advocates "goodness of heart", but believes that Xunzi advocates that people have an attitude of "good, good, evil and evil", but the understanding of Xunzi's theory of human nature as a structure, rather than just sexual evil, is an important contribution of Liang Tao to the study of Xunzi's moral thought. The author's discussion of Xunzi's attitude theory of morality can be regarded as a revision and continuation of this basis.

[7] Dong Zhongshu's Spring and Autumn Blossoms, Jade Cup NO. 2: "Man is ordained by heaven, has the nature of good, good, evil, and evil, which can be nurtured but cannot be changed, but cannot be hesitating, and if the form can be fattened but not reformed." ”

[8] Disease and Evil: Yang Liang notes that "illness is jealous and jealous". "Disease", that is, in one's own subjective preferences, hates things that reject (disease) and dislike (evil).

[9] Mencius's moral arguments are often self-serving and altruistic. For example, "everyone cannot bear it, and reach it for what they tolerate", which is the self-interest of "intolerable" from the influence of certain behaviors on themselves, and pushes it to avoid the altruism of the same thing happening to others. Egoistic behavior can be understood as the characteristics and needs of people who are kind to themselves. If self-interest is the most basic good, and morality focuses on how to form a social morality that avoids evil in the case of everyone being self-interested and selfish, then there is actually no fundamental difference in Meng Xun's moral view. When Xunzi says about sexual evil, he does not mean that man's self-interest is evil, but that self-interested people in the natural state will conflict with each other in social relations and will inevitably produce evil. Therefore, Meng Xun can actually accept that human nature is selfish and selfish, and it is necessary to establish universal morality when it comes to social relations.

[10] Similar to Mencius's above two meanings of goodness, they were traditionally advocated by Aristotle and Kant respectively in the West. Aristotle believed that "goodness as an end" is the essence of goodness ([ancient Greek] Aristotle: The Ethics of Nicomach, translated by Liao Shenbai, Commercial Press, 2013, pp. 3-17). Kant's Critique of Practical Reason emphasizes that the good is a priori universal moral law that conforms to reason legislating for itself.

[11] [O] Kelson, General Theory of Law and the State, translated by Shen Zongling, Commercial Press, 2013, pp. 1-15.

[12] Liang Qixiong's Commentary on Xunzi Thought argues that Xunzi was a thinker who "focused on etiquette and rule of law and had a tendency to rule of law ideology". See Liang Qichao, Guo Moruo, et al., Liao Mingchun, eds., Twenty Lectures of Xunzi, Huaxia Publishing House, 2009. This article argues that Xunzi's "ritual" does have many meanings, including the ritual in the Dezhi tradition. For example, Xun Zi said that "three years of mourning, praise and establish a text" and so on. This mostly refers to the ritual in traditional rituals. However, generally speaking, when Xunzi talks about the "etiquette law" as a form of political governance, it mostly refers to the order in which the government formulates a code of conduct and enforces the definition of separate relations. This mostly refers to the law or etiquette in the sense of the rule of law. Xun Zi expounded the basic principles of political governance, mainly the meaning of the rule of law in this regard. Therefore, Xun Zi should be a thinker who is based on the rule of law and also has the rule of virtue.

[13] This article argues that the scholarly debate over whether Xunzi advocates the Fa Xian Wang or the Fa Hou Wang, and which Fa Hou Wang specifically refers to, is not to be taken seriously. Mencius "must be called Yao Shun" and there is no question of first queen and queen, because he is talking about morality, and morality can be as old as possible. Xun Zi pondered the issue of the first queen and the last king because he was talking about the rule of law, and there were issues of the effectiveness and unity of the legal system. Xun Zi advocated the penetration of the law of the first king, and based on the law of the queen of the law. The so-called "way of the hundred kings, the queen king is also." A gentleman judges the way of the queen, and before the hundred kings, if you worship and discuss" ("The Third Chapter"), this is the question of the inheritance of the law of the queen to the law of the first king. The so-called "who wants to see the traces of the Holy King, then the one who is in the light of it, the queen king is also." The king of the queen, the king of the world, and the king of the queen and the ancients, for example, the king of Judah who sacrificed himself, and the king of the people. This is to emphasize the legal validity of the Queen King as a de facto legitimate regime. Only when a realistic society follows the laws formulated or approved by the current legitimate regime can it maintain the unity and effectiveness of the legal system. This is the meaning of "Queen Of the Law.". Even if the law of the first king is reasonable, it is only valid after the approval of the queen and is incorporated into a unified legal system to avoid legal conflicts. This so-called "Queen Of the Law, a system, Long Li righteousness and killing poetry", "the Tao has been said to be a swing for three generations, and the King of the Second Queen of the Fa is indecent", "the saying of a hundred families, if it is not as good as the Queen King, then do not listen to it" (Confucian Effects Chapter VIII), therefore, Xunzi "Queen of the Law" refers to the legal system of a legitimate regime at present, and does not specifically refer to a specific king and the law of the king.

[14] Yang Wanjiang, "On the Theory of Rule of Law and Its Value Foundation under the Concept of Xunzi's Own Rights", Handan Journal, No. 1, 2019.

[15] Mou Zongsan believes that "Xunzi only speaks of humanity to rule the heavens, but the heavens do not care about the Tao." Even if there is a way, there is only the way of nature. If a person practices his rule with the degree of etiquette and righteousness, he can participate. The participants rule themselves and then rule the heavens. The heavens of Xunzi are not religious, not metaphysical, not artistic, but natural, that is, the heavens of science that are 'what they are'. 'Not to contend with heaven' without worrying or not to be scrutinized is a righteousness, and to know it in the midst of governance is another righteousness" (see Mou Zongsan: "The Great Outline of Xunzi", "Famous Artists and Xunzi", Taipei Central Cultural Relics Supply Society, 1953 edition). This perception is absurd. The Heaven of Xunzi is neither "heavenless", nor is it unsophisticated and undisputed. Man's "non-contention with Heaven" means that man's reverence for and non-transgression of Heaven's vocation is not contempt. Man's "knowing the heavens" and "not knowing the heavens" are also to leave the heavens with the space for the unknowable and the uninhabited, the so-called "gentleman respects himself, but does not admire him in heaven." Wei Zhengtong's "Xunzi and Ancient Philosophy" (Taiwan Commercial Press, 1992 edition) also follows Mou Zongsan's theory that Xunzi was "born and becomes a man", and Xunzi deposed the Divine Destiny. Yang Xiangkui's "The Thought of Xunzi" and Liu Yuanyan's "Xunzi Tian's Treatise on TheOry of Xunzi" even believe that Xunzi Tian's theory is a "materialist" thought (published in Liao Mingchun's Selected Works: "Twenty Lectures of Xunzi", Huaxia Publishing House, 2009). This is all a serious misreading, and the consequences are serious. The central idea of the Xunzi Treatise on Heaven is to clarify the terms of reference of heaven and the space available as a space for man ("the distinction between heaven and man"). It is necessary to respect the sacredness of the Mandate of Heaven and the inviolability of the Divine Mandate and its divine duty in the basic characteristics of man's mandate ("not to contend with heaven"), but also to give play to man's subjective initiative in the space available to man, to use the Mandate of Heaven to make it useful to man ("to control the Mandate of Heaven and use it"), and to avoid extreme predestination. Seeing only the latter and believing that Xunzi deposed the Divine Mandate of Heaven, or even regarding Xunzi as a materialist, cannot correctly interpret Xunzi, and the consequence is to miss the understanding of The Juridical Thought of Xunzi's Heavenly Treatise. This is a major reason for the long-term stagnation of Xunxue research.

[16] Cheng Zeshi argues that "points" refer to the benefits that should be received or offered because of the qualifications of such interpersonal relationships. This reflects the common essence of rights between China and the West is "qualification + interest". See Cheng Zeshi, "Discourse on Rights: From Division and Management to "Sovereignty" and Property Rights: A History of local rights concepts from the Qingshui river documents," Civil Law and Legal Methods Network, September 13, 2011. http://www.xhfm.com/2011/0913/2752.html

[17] Kant said: "All rights are accompanied by an unspoken qualification or authority that imposes coercion on any person who may in fact infringe upon the right" (see [de] Kant, Metaphysical Principles of Law: The Science of Rights, translated by Shen Shuping, Commercial Press, 1991, p. 42). Xunzi's so-called "duty" is a qualification or authority that man possesses the characteristics of the Mandate of Heaven created by Heaven and does not allow others to "compete with Heaven for office", so it is justified in enforcing respect.

[18] In his Explanation of the Term "Rights" in his translation of the Public Law (1864), Ding Yunliang explained that one of the meanings of rights was "what mortals deserve". This is to see rights as a kind of "point". Guan Ziyun: "The Dharma is therefore afraid of violence, the Lawgiver is therefore determined to stop the dispute, and the Ling is therefore the Governor." The "point" here is mostly interpreted as "name" in later generations. Until 1909, Mr. Liang Qichao proposed that the "points" in the "fixed points and stop disputes" mentioned by guan Zi were "rights". He pointed out, "To create rights, we must borrow the law, so we must determine the division and stop the dispute." The reason why the people are happy to have a country and rely on the law is because of this" (see Liang Qichao: "Drinking Ice Room Collection, Collection of Monographs No. 28", Zhonghua Bookstore, 1989 edition). According to the judgment of the academic circles, the view that "duty" is "right" has become a modern literature, such as the march 1903 "Zhishu" article "Rights", which said that "the essence of rights is also the duty of man" and "rights are born of human duty". Yang Wanjiang's article "On the Theory of Rule of Law and Its Value Foundation under the Concept of Xunzi's Own Rights" believes that the "points" in the Chinese tradition are not necessarily the concept of rights, but can refer to the duties and responsibilities of a certain social role. The so-called "division" or "definite division" of Guan Zi and other legalists is derived from the definition of the law of the monarch, but it has not yet emphasized the inviolability of the nature of man's destiny and the inviolability of the benefits arising from its application from the spiritual boundaries of "the distinction between heaven and man" as Xun Zi did. Only in the sense that Xunzi "knows the distinction between heaven and man", and man's "duty" and "original profit" as a person created by heaven are the real "human rights" or "rights", which have the meaning of "natural human rights".

[19] Yang Zebo believes that Xunzi 's "great ben has been lost is the loss of benevolence". No matter what kind of good intentions we have, no matter what interpretation we make of the theory of sexual evil, no amount of discussion of benevolence and righteousness found in Xunzi's writings can prove that Xunzi has seen the pre-existence of benevolence and righteousness, and has seen the good that is born. In a word, not acknowledging that man is an innate moral being is a fatal wound that Xunzi cannot overcome" (see Yang Zebo: Introduction to Confucian Student Ethics, The Commercial Press, 2020, p. 242). The author believes that Ren is the "moral ontology" of the precedence in the Mencius line, but the existential ontology in the Xunzi line. Man lives, exists and is free as he is a destined man, and cannot be changed or infringed upon, which is benevolence and "benevolence for keeping." Xunzi defended this existential ontology from the political and legal approach, just as Mencius defended the moral ontology from the approach of ethics and cultivation, which is the fundamental science of Confucianism. But xunzi cannot be seen only from the number of mencius's roads. Since Xunzi talks about the existence of man, Mencius talks about the essence of man, and existence precedes essence, so, at the philosophical level, Xun is still not inferior to Meng.

[20] There is no contradiction between the "Equal Endowment" in "The March of Pingguan City" and "The Law of the King: Equal Endowment, Government Affairs, and Wealth, So Raising All Peoples". The former emphasizes the fair treatment of taxpayers at checkpoints and markets, while the latter emphasizes the use of different levels of taxation in the whole country to treat different industries and different situations.

[21] According to Wang Xianqian's Xunzi Ji Xie, the word "law" of the "Law of the Ping room" should be mistakenly written as the word "wanton", "wanton is said to be wanton, such as chestnut cattle and horses each have a rank is also".

[22] Wang Xianqian's Xunzi Ji Xie believes that the character for "bin" (兵) should be "quotient" (商). "The Record of Examination Workers": "The different treasures of the four sides are called business travel.".

[23] Rich Country Chapter 10: "If I take mozi's 'non-pleasure', I will make the world chaotic; if Mozi's 'thrifty use' also makes the world poor, it is not inevitable that it will fall." ”

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