Xun Zi Fei Zi Si Meng Ke case again
About the Author 丨Liao Mingchun is a Distinguished Professor of the Confucius Research Institute of Qufu Normal University and a professor of the Department of History of Tsinghua University.
The original article is published in 丨 Journal of Hunan University. Social Science Edition, No. 2, 2022.
Abstract: Judging from the use of virtual words in the "Xunzi" book "Case (An, Press)", the "Non-Twelve Sons" passage on Zi Si and Meng Ke is undoubtedly a pre-Qin grammar, which belongs to the unique language style of Xunzi; from the comparison of the textual content of the corresponding paragraphs of "Xunzi Non-Twelve Sons" and "Han Shi Wai Biography", the "Xunzi Non-Twelve Sons" section is original, while the "Han Shi Wai Biography" is a miscellaneous transcription. To describe the criticism of Zisi and Meng Ke in the "Xunzi Non-Twelve Sons" as the work of Xunzi Houxue and to deny that it is the work of Xunzi cannot withstand the examination of the pre-Qin, Qin, and Han literature, and can only be said to be nonsense.
Keywords: Xunzi; Non-Twelve Sons; Han Shi Wai Biography; Case
The Xunzi Non-Twelve Sons is a famous chapter in the academic history of the pre-Qin Dynasty. After criticizing the ten sons of Ta Hu, Wei Mu, Chen Zhong, Shi, Mo Zhai, Song Ju, Shen Zhi, Tian Biao, Hui Shi, and Deng Xue, Feng Mang pointed directly at Zi Si and Meng Ke's second son, saying: "The first king of the Law and does not know their unity, but the drama is big, the smell is miscellaneous, the case is old and theory is called the five elements, very remote and unspeakable, hidden and unspeakable, closed and unsolved, the case adores its words, and the words of the true ancestors are also known." Zi Si sang, Meng Ke and Zhi, the worldly ditch Yu Ru Shu Did not know what it was not, so he accepted it and passed it on, thinking that Zhongni and ZiYou were thicker than in the hereafter: it was the sins of Zi Si and Meng Ke. [1] 267 Ta Hu, Wei Mu, Chen Zhong, Shi, Mo Zhai, Song Ju, Shen Zhi, Tian Biao, Hui Shi, Deng Xianshi and other different schools belonged to different schools of Taoism, Famous Scholars, Dharma, and Mo Jia, and Xunzi, as a representative figure of Confucianism in the middle and late Warring States period, criticized them and was reasonable. However, Zi Si and Meng Ke were Confucian celebrities, but Xun Zi criticized them so sharply, and many people were puzzled by the same room.
For example, Yang Xiong's (53-18 BC) "Fa Yan Junzi" says: "Sun Qing is not a book of several families, But also." As for Zi Si and Meng Ke, it's weird!" [2] 499 He considered Xunzi "non- to be" Tahu, Wei Mu, Chen Zhong, Shi, Mo Zhai, Song Ju, Shen Zhi, Tian Biao, Hui Shi, and Deng Xian," which was in line with the Tao. However, "non- to the Confucian concubines Zi Si and Meng Ke is particularly strange and difficult to understand.
The record in volume IV of the "Han Shi Wai Biography" has changed compared with the "Xunzi Non-Twelve Sons": "The fools of the fu dynasty, the heresies of the world, the treacherous words, the chaos of the world, the deception of the public, and the confusion of the survivors of the chaos are Fan Ju, Wei Mu, Tian Wen, Zhuang Zhou, Shen Zhi, Tian Biao, Mo Zhai, Song Ju, Deng Xuan, and Hui Shi' disciples." These ten sons, all of whom are obedient and obedient, smell miscellaneous knowledge, but do not teach the ancients, do not have the law of the king, according to the old saying, do their own work, the Tao has nothing to meet, and people obey each other. Therefore, the work of the ten sons is said to be insufficient, beautiful customs, and discipline, but their own reasons are reasonable, and they are enough to deceive the fools and confuse the people, and it is the sin of the ten sons. [3] 402-403 Not only did the objects of criticism, Chen Zhong, and Shi be changed to Fan Ju, Tian Wen, and Zhuang Zhou, but the "Twelve Sons" also became the "Ten Sons", without the Confucian Zi Si and Meng Ke.
The Southern Song Dynasty king Yinglin (1223-1296) thus said: "Xun Qingfei Zisi, Mencius, and Gaiqi disciples such as Han Fei and Li Si, entrusted his master to destroy the sages, and should take the Han Poems as the right thing." [4] 221 He believes that the Xunzi Non-Twelve Sons ,"when the Han Poems are positive", is not a ten-son rather than a "non-twelve-son", and that its "non-zisi and Mencius" part is not the work of Xunzi, but a pseudo-trust of "its protégés such as Han Fei and Li Si".
Wang Yinglin said that in the past, there were few responders, but in modern times, there is quite a market. The ancient master Gu Jiegang (1893-1980) is Yun: "The Zi Si and Meng Ke scolded in the "Non-Twelve Sons" are Zou Yan's transmission errors, and the Five Elements say that Zou Yan created them immediately. [5] 254 Lin Yin (1910-1983) also said: "Xun Qing's "Non-Twelve Sons", according to the "Han Shi Wai Biography", there is no zi si, Mencius, it is added by posterity, there is no doubt. ”[6]
Recently, this opinion has been very popular. For example, Yan Shi'an said: "Wang Yinglin's statement is reasonable. Although Fei Si and Meng are not necessarily disciples of Han Fei and Li Si, they are not Xun Zi himself, and it is very likely that he will learn later. [7] Zhou Chicheng (1961-2017) further said: "The non-Zisi and Meng Ke parts of the Non-Twelve Sons are not from Xunzi himself, but belong to his later studies. The structure of the text, the number of words, the meaning indicated, the quotations of later generations, etc., can all prove this judgment. Xunzi himself did not oppose Mencius, but affirmed and absorbed Mencius's thought. [8] These reversal opinions have caused waves in today's academic community1.
In fact, however, none of these claims hold true.
Liang Yusheng (1744-1819) of the Qing Dynasty had long pointed out: "Hou Zhai's remark seems to be wrong... The Fa Yan Junzi chapter: 'Xun Qing is not a book of several families, Qi ye; as for Zi Si and Meng Ke, it is strange!' It was Yang Xiong who saw the "Xun" books you si, Meng, and now Ben Tong. [9] 4 Liang Shi quoted Yang Xiong's "Fa Yan" to refute Wang Yinglin, which should be said to be very convincing. The so-called "侻", in line with. It refers to Xun Zi's criticism of Fan Ju (范雎), Wei Mu, Chen Zhong, Shi, Mo Zhai, Song Ju, Shen Zhi, Tian Biao, Hui Shi, and Deng Xian in the "Non-Twelve Sons", which conforms to the Tao and the teachings. Therefore, Li Railnoted: "Bounce several houses, and merge with the Tao." [2] 499 The so-called "tricky", weird also. Xun Zi, Zi Si and Meng Ke belong to the same Confucian, but they are in the opposite direction, and Yang Xiong feels that it is difficult to understand, so he calls it "weird". Judging from Yang Xiong's comment, the "Non-Twelve Sons" section he saw clearly had "non-Zi Si and Meng Ke parts", so Liang Yusheng said "the same as the present Ben Tong (same)".
However, the "Han Shi Wai Biography" was written earlier than Yang Xiong's "Fa Yan". The Biography of Ru Lin of the Book of Han: "Han Baby, Yan Ren also." XiaoWenshi was a doctor, and Emperor Jing was a prince of Changshan. Baby pushes the poet's meaning, and composes tens of thousands of words of "Inner" and "Outer Biography", and its language is quite different from Qi and Lu, but it is also one. Huainan Bensheng received it. Yan and Zhao Jianyan 's poems' were written by Han Sheng. Han Sheng also taught people with "Yi" and pushed "Yi" to "Chuan". Yan and Zhao are good at "poetry", so their "Yi" is micro, only Han's autobiography. When Emperor Wu was emperor, Bao Yu and Dong Zhongshu discussed in the front, and their people were fierce and clear in their handling, and Zhongshu could not be difficult. Later, his grandson Shang became a doctor. [10] 3613 it can be seen that Han Bao was an early member of the Western Han Dynasty, and was born some time earlier than Yang Xiong, a late Western Han Dynasty person. Therefore, the "Non-Twelve Sons" section that Yang Xiong saw", "and the present Ben Tong", does not prove that the "Xun Zi" that Han Bao saw must be "with the present Ben Tong", and there must be "non-Zi Si and Meng Ke parts". The relationship between the "Xunzi Non-Twelve Sons" section of the present book and the "Non-Ten Sons" paragraph of volume IV of the "Han Shi Wai Biography" remains to be dialectical.
Starting from the perspective of linguistic analysis, the order of the two should be an objective and credible method.
The Tang Dynasty Yang Liang proposed in the "Xunzi Persuasion" section "Ante Will Study Magazine Shun "Poetry" and "Book" and "Ear" "Notes": "An, Yusuke, Juyan or Ya. Or 'An' or 'Press'. "Xunzi" uses this word a lot. "Etiquette : Three Years of Questioning" as '焉'. The Warring States Policy says that Zhao Wang yue: "Qin and Han are handed over, and the Qin disaster case is moved to Liang Yi." Qin and Liang were handed over, and the Qin disaster case was held by Zhao Yi. In the Spring and Autumn of the Lü Dynasty, Wu Qi said of Shang Wenyi: "Now that the quality is placed as a subject, its lord is heavy; the seal is resigned, and its lord is light." 'Gai was known as 'An' as a language aid, or dialect ear. [1] 53 This means that in the Xunzi book, "安" or "press" is mostly used as a paraphrase, just like "or", which was the habit of people at that time, perhaps in dialects. This phenomenon is also seen in the Warring States Policy and the Lü's Spring and Autumn. For the first time, Yang Liang noticed the special use of the characters "安" and "press" in the Xunzi book.
Yang Liang then systematically discussed this issue as The Qing Dynasty Wang Yinzhi (1766-1834). His famous book "Commentaries on the Scriptures" Volume II "An Case" article says: "An, Ju 'so' also, nai ye, then also." The word is either 'case' or '焉', and its meaning is also one. His "An' writers... "Xunzi Persuasion" section says: "The upper cannot be good, the lower cannot be long, and Ante will learn miscellaneous knowledge, and obey the "poems" and "books" and only ears." 'Ann, Jude's 'also'. Words can neither be good to others, nor can they be polite, but they can learn miscellaneous knowledge and follow the "poems" and "books". The "Zhongni" passage says: "It is written to show the world, and the tyranny of the country is self-contained." The tyrant then self-made also. It is also said: "King Wen is the fourth, the king of Wu is the second, and the Duke of Zhou is dead; as for the king, there is no curse." As for becoming a king, there is no curse. (The word "with" under the present 'An' is added by later generations who do not know the meaning of the text.) The "Outline" section says: "There is no curse in the case of Zhicheng and Kangze. 'Is the proof of this. The "King's Bully" says: "Those who cannot be physically, who do not know fear, but seek power, are only used by those who are secluded, left and right, and close to themselves." Words are only remote, left and right are used. It is also said: 'Righteousness comes first and profit is followed, and peace does not sympathize with relatives, nor does it sympathize with the nobles, but only sincerity can ask for it.' Then he does not sympathize with his relatives and the nobles, but so does the seeker. The "Orthodox Treatise" says: "Deming Weiji, the people of the sea, do not want to be the king's master." However, the tyrant is extravagant, and An can be cursed. ’...... Yan Hai Neimo did not obey, and the tyrant was arrogant, so it was also a curse. It is also said: 'Then the thieves and the thieves live in groups, and the thieves strike and put them in danger.' Ann animals and beasts, tigers and wolves are greedy, so the giants and burn the baby. 'Ann,' and 'so' also, intertextual ears. The Xunzi Honor and Disgrace passage says: "Therefore, the case of the first king was divided into rituals and righteousness." 'Words are made of etiquette and righteousness. The "Royal System" section says: "If the man who has overthrown the plot retreats, then the case of the wise conscience and the holy man will advance on its own." Words are self-progressive. The "Way of the Subject" says: "Yes case is yes, non-case is not." 'Words are yes, and non-is non-yes.' The "Orthodox Treatise" section says: "This is not the case of Imako Songzi. 'Yan Jinzi Songzi is not the case. He also said: "There are many people who use the word 'case' in the Xunzi, and they are not loaded today." [11] 33-35 He not only extended the special usage of the Xunzi book "An" to "case", but also added twelve cases. In particular, it is very correct to point out that the meaning of "Judas is 'then' also, is also", rather than "or".
The late Qing scholar Wang Xianqian (1842-1917) inherited Wang Yinzhi's statement that "the Anyou case also ... Ann and the case are also true. Xunshu uses the characters an, case, or words, or 'ze'. ..."Strong Country" chapter Yun 'Qin makes the left case left, makes the right case right', (makes Chu Ye) means to make the left is left, so that the right is right also. The "Chendao" chapter yun 'is the case is known as yes, non-case is known as non', saying that yes is known as yes, and non is known as non-also. The "True Treatise" chapter yun 'Tyrant country alone, An Neng Jiezhi', (Neng Zi Yan) said that the tyrant country alone extravagance is also cursed. And yun 'The case of the present son SongZi is not the case', and the so-called Son SongZi is not also the case. "Unmasking" chapter Yun "Scholars take the Holy King as the teacher, and the case takes the system of the Holy King as the Law", which means that the Holy King is the teacher, and the Holy System is the Law. This is replaced by the word 'then' in place of an and a case. Yu is a word. "Rich Country" chapter 'then the case is thought to be profitable', "Zhongni" chapter cloud 'As for the king, it is safe to have no curse', the "General Outline" chapter cloud 'To Cheng Kang is not cursed', the "Chendao" chapter cloud 'mortals are not virtuous then the case is not Xiao Ya', with 'then case' and 'then an' are used together, and an and the case are also words. [1] 53-54 On the basis of Wang's statement, five examples of the use of the words "An" and "Case" as "Ze" in the Xunzi Book were added, making this special use of the words "An", "Case" and "Press" in the Xunzi book more prominent.
Zhang Heng, a close friend, also pointed out: "The most noteworthy of the different texts in the "Three Years of Questions" and the "Treatise on Etiquette" is that the words 'An' or 'Case' in the "Treatise on Etiquette" are written as 'An Wei Li Zhong' and 'The Case of the Former King' is also used as an image of this', 'The case makes the case double', 'The case is not as good as it is'. Using an or case as a conjugation or conjunction is a common usage in the Xun book. ...... Although the use of words in An or the crime has also been found in other ancient pre-Qin books, and the Xunshu has been used a lot, it is undoubtedly a habitual term of the Xunshu. The use of An He case as a phrase here in the Treatise on Etiquette is consistent with the use case of the other parts of the Xun Shu, so this cannot be a deliberate tampering by the compiler of the Xun Shu, and this paragraph of the Treatise on Etiquette cannot be 'mixed in' from the "Three Years question" section. However, the people who copied them into the Book of Rites were not accustomed to the more special use of an and a case, so they changed them to the word '焉'. [12] He not only added four use cases of "An" or "case" as a paraphrase or conjunction from the Xunzi Li Treatise, but also took advantage of its characteristics as a customary term in the Xunshu to presume that the "Yan" of the "Ritual Book of Three Years Question" was published later, which is very reasonable.
Subsequently, Zheng Liangshu's "Xunzi Non-Twelve Sons" "Zi Si Mengke" Article "Non-Attachment To the Theory"[13]228-238 uses this special use of the Xunshu "An" and "Case" to prove that the "Non-Zi Si Mengke" paragraph of the "Non-Twelve Sons" is original to the Xunshu and can be regarded as the advancement of Zhang Heng's work.
The character "安" is used as an example of undertaking conjunctions, and Zheng shi cites six examples, among which the "Believer of An and Fu Chitose" in the "Wang Ba" chapter is also for it." ...... Ann is not sympathetic to right and wrong..." The second example is his new addition.
The word "case" is used as an example of undertaking conjunctions, and Zheng Shi cites twenty-seven examples, of which the "case adorns its words and respects it" in the "Non-Twelve Sons" section, and the "Case Carefully Selects a Scholar of Reading Materials" in the "King's System" chapter", "The case is neutral and unbiased and is a matter of vertical and horizontal, and the case is unmoved, and the case is not moved, and the tyranny of the Guanfu is also a pawn." Case Leveling Politics and Religion, Trial Rhythm", "Case Repair benevolence and righteousness, And Gong Long Gao", "Soldiers are strong and solid, and the enemy country case is self-deprecating", "Wang Ba" chapter's "Case Shen Is Heavy and Kills with Nobles", "Rich Country" chapter's "Whoever attacks people, if they do not think it is in name, the case is profitable, otherwise they are angry", "Everyone is lost, I will start and control it", "The soldiers" chapter "The case horns are deer, long seed, and the east cage retreats", "The case alone thinks that it is private and honest" in the "Strong Country" chapter, "The case is directly the reason why the world is", "The case wants to kill its shins and follows the belly of Qin". The case uses the husband duan honesty and integrity of the gentleman to rule the world", the "case qu ran" in the "Treatise on Etiquette", "the case of the former king is established for it", and the "case directly cures the strange theory" in the "Unmasking" chapter, these sixteen cases are all newly supplemented by Zheng Shi.
Zheng believes that the character "case" in the pre-Qin ancient book "case" is "is", "so" and "on", at least, it should be a special use of the "Xunzi" book. Examining the "Han Shi Wai Biography", except for the "case to the old creation", the whole book has never used the word "case" as the beginning of the sentence and in the sentence and has this meaning, which shows that the "Han Shi" not only does not have this special use, but also proves that this sentence of the "Han Shi Wai Biography" is copied from "Xunzi". Otherwise, how could you write such a sentence with the characteristics of "Xunzi"? This argument is very convincing, but it is still debatable.
Zheng Shi said that the "case according to the old creation theory" in volume IV of the "Han Shi Wai Biography" is based on the "case to the old creation theory" in the "Xunzi Non-Twelve Sons" chapter, but he trained the "case of the case to the old creation" as a false word and interpreted it as "is", but it is not fully believed. Yang Liang's note: "The ancient things before the case and self-made themselves are called the five elements. [1] 279 Does not interpret the word "case", the essence is not to use "case" as "is". The Japanese scholar Wu Shuangsong (1645-1911) "Reading Xunzi" Volume I: "'The case of the old creation of theory', the case according to the words of the old family of the past, to create its theory." [14] 209 Momoi Shirai Shiraku's "Xunzi Testament" also said: "Case, according to also." [1] 279 is the interpretation of the "case" as "evidence". Most of the commentaries on the Xunzi of the present generation follow this opinion. To Hao Yixing (1755-1823), the word "case" was used as a fictitious word. His "Supplement to Xunzi" said: "The Xunshu mostly uses 'case' as a phrase. 'Case', Jude 'Yan' also. Under 'case adorned its words', the meaning is the same. Yang Zhufei is. [1] 279 He believes that the "case" of "case" and "case" of "case affixed to the old theory" have the same meaning, and that they are both false words and should be trained as "焉". According to Hao Yixing's opinion, Zheng Shi should be flawed.
The "case" of "case" is trained as "evidence", which is a verb. Both "case past" and "fabrication" are moving structures. The compound word "old" is synonymous with the object of "case". "Say" is the object of "making". If "case" is a fictitious word "焉" or "is", the structure of "old" and "creation" is different. Wei Daifu saw this problem and said: "In the book "Xunzi", the 'case' is mostly rhetoric, and Hao Yixingyun's 'case' here is the same as the 'case' of the next 'case adorned with its words', which is also the same. However, the meaning of 'old creation' is not the same, and there is no verb before 'old'. Therefore, he proposed a solution: "'Past' is the form of 'Ren', which is read as still, still, because of it, and follow it." ...... Ren old creation theory, according to the old theory to create a new theory, that is, the next 'five elements' also. [1] In this way, "the old theory of the case" becomes "the old theory of the case". Although this kind of reform has preserved the semantic meaning of "case" and maintained Hao's theory, it is actually unnecessary to change the word to a training and change "to" to "ren.". Because the book "Xunzi" originally had an example of "case" training as "evidence". For example, the "Ungod" chapter Yun: "Therefore, the gentleman, the ruler of etiquette and righteousness, and the non-ruler of non-etiquette and righteousness." However, the national chaos will be Fu Zhi and ? Those who rule the country in chaos are also said to rule without chaos, and those who go to chaos are ruled by it. Those who cultivate it when they are polluted by it are also said to be repaired without being defiled. It is easy to remove pollution and repair it, so it is necessary to remove chaos instead of cure chaos, and to remove pollution instead of repair. Yang Liang's note: "The case, according to the evidence, according to the old chaos and the rule of the rule." "Xunzi" "An" and "Case" are mostly language aids, which is different from this. Liang Qixiong's "Brief Explanation": "The case is borrowed as a press." The Book of Han and the Biography of Yang Xiong notes: 'Press, Yiye. "Gaya Shihya": "Yes, Kaya." Wei Daifu also said: "'Case' means follow-through. To rule without chaos is to be unjust in a chaotic world; to be ruled by a cloud of chaos is to first remove chaos (such as the use of force, etc.) and then to promote etiquette. [1] 141-142 Since there is a precedent in the Xunzi Bugou section that "case" means "according to evidence", "case to the old theory" can be fully interpreted as "according to the old theory", why should hao Yixing be accommodated and change the "case to the old theory" to "case to the old theory"? It can be seen that Zheng's statement is still worth improving.
In recent years, there have been many treatises on the language problems of Xunzi, the most outstanding of which is Huang Shan's monograph "Research on Xunzi Virtual Words" [15]. The book "makes an exhaustive analysis and study of all kinds of virtual words in "Xunzi", and strives to fully reveal the grammatical functions and grammatical meanings of various virtual words in "Xunzi"", and the research part of the virtual words "An", "Case" and "Press" of "Xunzi" has greatly inspired us.
According to Huang's statistics, the word "An" appears 188 times in the whole book of Xunzi, 38 times when the word "case" appears, and the word "press" appears 1 time, for a total of 227 times. Among them, there were 159 cases of real words, including 98 cases of adjectives and 61 cases of verbs, 68 cases of imaginary words, including 16 cases of interrogative mood words, 45 cases of conjunctions, and 7 cases of adverbs2.
Huang pointed out that as a fictional word, the meaning of the words "An" and "Case" in the Xunzi book is exactly the same. In "Xunzi", there is only one example of "pressing": "Everyone is lost, and I will cure it according to the rise." The example of "Rich Country" may be a mistake of the word "eucalyptus". "Eucalyptus" is the or body of the "case". In the Warring States Policy, there are use cases of mixed use of "eucalyptus" and "press". Therefore, the imaginary words "An", "Case", "Eucalyptus", and "Press" in the Xunzi book are actually words, but the glyphs are different, and they can be called "alien synonyms"[15]174-175.
The Xunzi book "An" and "Case" are used as conjunctions, and the tables are followed by, such as:
1． Righteousness comes first, and peace does not sympathize with relatives, does not sympathize with nobles, but only asks for sincerity. ("The King")
2． On the day of Yin, rest in peace with the soldiers and love the people. (The King's System)
3． Who can have a fighter with? Ann is the king of the kingdom. (The King's System)
4． The enemy case is self-deprecating. (The King's System)
5． Cut open the field, the real warehouse, then spare, the case is careful to select the reading material tricksters. (The King's System)
6． Therefore, the sage Ann of the first kings established a central control for him. (Treatise on Etiquette)
7． Therefore, the case of the first king was divided into ceremonies and righteousness. ("Honor and Disgrace")
8． If the tyrant is alone, he will not harm the innocent people. (The Right Theory)
9． The tyranny of the state security is self-contained. (Jonny)
Used as conjunctions, there are also transmutation relationships, such as:
10． Those who cannot be physically, who do not know fear and seek power, are only used by those who are secluded, left and right, and close to themselves. ("The King")
11． Without knowing this, Ann will be humble and obedient, and the eyes and ears will be happy. (The King's Way)
12． Very secluded and classless, hidden and unspeakable, closed and unsolvable, case adorned with words, and only respected: this true gentleman's words also. ("Non-Twelve Sons")
13． Although it is not beneficial to people, it cannot be harmed to people, and the case will cure strange words, play strange words, and scratch each other. ("Unmasking")
Used as conjunctions, there are also representations of juxtapositions, such as:
14． Imafu secretly gave birth to the genus of shallow knowledge, once this and did not know it, the grain was extravagant, and regardless of it, Russia was poor. ("Honor and Disgrace")
15． Therefore, scholars take the Holy King as their teacher, and the case takes the system of the Holy King as the law. ("Unmasking")
As a conjunction of the relationship of succession, the relationship of transition, and the relationship of juxtaposition, "An" and "case", there are a total of 45 cases.
As an adverb of tone, "An" and "Case", the Book of Xunzi has a total of 7 cases. As:
16． Yes and no, yes, yes, yes, yes, yes, yes, yes, (The Way of the Lord)
17． However, Qin made the left case left and the right case right. ("Mighty Powers")
These four "cases" as adverbs indicate an intensification of tone and confirmation of facts.
18． Everyone is lost, and I will take care of it. ("Rich Country")
19． The case of Imako Songzi is not the case, and it is said that it will not work because of one's own self-esteem and be worried about changing it once and for all. (The Right Theory)
20． The upper can not be good, the lower can not be long, Ande will learn miscellaneous knowledge, follow the "poems" and "books" and only ears. (Persuasion)
The words "press", "case" and "an" here, as an adverb, indicate a turn in tone.
Huang believes that the earlier use case of "an, case, press" as a conjunction or adverb is in the Chinese. It is often seen in ancient pre-Qin books such as the Book of Yi zhou, Guan Zi, Lao Tzu, Mozi, The Book of the Great Dai Li, the Warring States Policy, the Book of the Warring States and the Book of the Warring States, and the Spring and Autumn of the Lü Dynasty. After the Han Dynasty, no similar usage of "an, case, press" was found. Therefore, she concluded that the use of conjunctions and adverbs as conjunctions and adverbs was merely a fictitious use of pre-Qin Chinese, dating from about 967 BC to 209 BC. After the Han Dynasty, this usage has disappeared [15]. This is a conclusion based on all the existing corpora of the pre-Qin, Qin, and Han dynasties, and should be credible.
And in the "Non-Zi Si Mengke" paragraph of the "Xunzi Non-Twelve Sons", although the "Non-Zi Si Mengke" section of the "Xunzi Non-Twelve Sons" section, although the "slight law of the first king and not knowing its unity, but the drama is big, smelling miscellaneous, the case is old, the case" of the sentence is called the five elements" is a verb, but the following "very secluded and classless, hidden and unspeakable, closed and unsolved, the case adorns its words, and the "case" word of the sentence is the adverb of the table's turning tone. This should be a unique phenomenon in pre-Qin literature, and it is also a unique linguistic feature of the Xunzi book, and this use of "case" has not been found since the Han Dynasty. Therefore, it is unreasonable to say that the "Non-Zi Si Mengke" section of the Xunzi Non-Twelve Sons was not composed by Xun Zi and was incorporated by the Han Chinese, and cannot be supported by the study of Chinese history.
This passage of the "Han Poetry Biography" is copied from the "Xunzi Non-Twelve Sons", which can also be seen from the comparison of the meaning of the text. For example, the "Xunzi Non-Twelve Sons" article says that Zi Si and Meng Ke "skimmed the first king of the Fa and did not know his unity, but the drama was ambitious, smelled miscellaneous, and the case was said to be the five elements", and the logic was very clear. The so-called "creation theory" is the theory of "creation" and "five elements". The so-called "case to the past" is to inherit the "first king of the law" and "smell the miscellaneous bo". And the "Han Shi Wai Biography" says that "these ten sons are all obedient and unsatisfactory, and they smell miscellaneous knowledge, but they do not teach the ancients, do not fa-or-go kings, and according to the old sayings", it is inconsistent and unworthy of the name. Since it is said that "the ancients are not taught, the lawless kings are not the first kings", it is not easy to say "according to the old creations". Moreover, the criticism of "not teaching the ancients, not the lawless kings" is very absurd to say that "Zhuang Zhou" is acceptable, and "Mo Zhai" is used to say that it is very absurd. "Fan Ju, Wei Mu, Tian Wen, Zhuang Zhou, Shen Zhi, Tian Biao, Mo Zhai, Song Ju, Deng Yan, and Hui Shi's disciples" have different political views, and many ideological theories are tit-for-tat, so how can we apply the same evaluation? Therefore, the "Xunzi Non-Twelve Sons" section is obviously Xunzi's original, while this paragraph of "Han Shi Wai Biography" can only be said to be a miscellaneous plagiarism.
The criticism of Si Meng in the Xunzi Non-Twelve Sons is strange to people, and it is due to the unfamiliarity with the Book of Xunzi. The "Sexual Evil" section criticizes sexual goodness and points out Mencius's name four times. Zhang Yun of the "Empty Stone" in the "Unmasking" chapter: "There is someone in the empty stone, and his name is Called 觙." It is also a man, good at shooting and thinking. The desire of the eyes and ears to catch up will defeat their thoughts; the sound of mosquitoes and flies will dampen their essence. It is to dispel the desire of the eyes and ears and the sound of mosquitoes and flies, and it is clear to live quietly and meditate. If Si Ren is, it can be said to be minimal? Mencius's vicious defeat and wife can be said to be self-reliant. Rao Bin pointed out: "觙, the same as '伋'. His person actually refers to Kong Ling. 伋, the word Zi Si, so the following cloud: 'He is also a man, and he is good at shooting and thinking well.' [16]166 This statement is credible. It can be seen that not only the "Non-Twelve Sons" section criticizes Zi Si and Meng Ke, but also the "Unmasked" section also has criticism, not to mention that the "Sexual Evil" section is specifically aimed at Meng Ke. Even if the criticism of Zisi and Meng Ke in the "Xunzi Non-Twelve Sons" section is erased according to this passage of the "Han Shi Wai Biography", how to explain the criticism of Zi Si and Meng Ke in the "Empty Stone" chapter of the "Unmasked" chapter, and the criticism of Meng Ke in the "Sexual Evil" section? It can be seen that according to the "Han Shi Wai Biography", it is completely futile to deny the criticism of Zi Si and Meng Ke in the Xunzi Non-Twelve Sons.
In short, judging from the use of virtual words in the "Xunzi" book "Case (An, Press)", the "Non-Twelve Sons" passage on Zi Si and Meng Ke is undoubtedly a pre-Qin grammar, which belongs to The unique language style of Xunzi; judging from the comparison of the textual content of the corresponding paragraphs of "Xunzi Non-Twelve Sons" and the corresponding paragraphs of "Han Shi Wai Biography", the "Xunzi Non-Twelve Sons" section is original, while the "Han Shi Wai Biography" is a miscellaneous transcription. To describe the criticism of Zisi and Meng Ke in the "Xunzi Non-Twelve Sons" as the work of Xunzi Houxue and to deny that it is the work of Xunzi cannot withstand the examination of the pre-Qin, Qin, and Han literature, and can only be said to be nonsense.
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Exegesis:
1 For example, Dai Qiubin's response to the article "Xunzi Did Not Make the "Non-Twelve Sons" Article Defamation of Si Meng Duan New Evidence", see Journal of Xichang University (Social Science Edition), No. 3, 2015, pp. 61-66.
2 Huang's original work "four or six cases of conjunctions, six cases of adverbs".
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