Liao Mingchun 丨 by the Xunzi "pseudo" character meaning of the author and era of its relevant chapters

Originally published in the "Xunzi Research" column of the Journal of Linyi University, No. 6, 2015

[Abstract] In the thirty-two articles of "Xunzi", the word "pseudo" has a total of forty-two views, and its meaning is three: first, it is read as "for" and righteousness is "behavior", and there are two views. The second is that the righteousness is "false", a total of five views. The third is the "artificial" righteousness of reason, and there are thirty-five cases. Among them, the "Sexual Evil" section is the largest, accounting for twenty-seven cases; the rest of the "Orthodox Theory" has one case, the "Ritual Theory" has five cases, and the "Correct Name" chapter has two cases. This kind of "pseudo", which has the rationality of "artificial" righteousness, and the pre-Qin, Qin, and Han literature "no ancients before and no comers after", is unique to the book "Xunzi" and is one of the distinguishing characteristics of Xunzi's works. From this point of view, if the "Sexual Evil" section is not Xunzi's work, and if it is denied that Xunzi is "pseudo" and rational and "man-made" righteousness, then the "Orthodox Theory", "Etiquette Theory", and "Correct Name" sections must also be excluded. As long as we admit that the "Orthodox Treatise", "Theory of Etiquette", and "Correct Name" were written by Xunzi, we must also admit that the "Sexual Evil" chapter belongs to Xunzi's works. It can be seen from this that those claims that deny xunzi in the "sexual evil" section on the basis of "unwarranted" evidence are completely untenable.

[Keywords] Xunzi; sexual evil; hypocrisy; man-made; falsehood; rationality pseudo-counterfeiting

The "pseudo" character "Xunzi" is common in books, and its meaning is very personal and worth discussing. It is also valuable to use it to determine the age of the relevant chapters of "Xunzi". In the 20 volumes and 32 articles of the Xunzi (荀子) inscribed version of the Southern Song Dynasty and Zhejiang Beibei, the word "pseudo" has a total of forty-two views, and its meaning is as follows.

The first is read as "for" and the meaning as "behavior", and there are two views, such as (1) ~ (2):

(1) Those who have no selfishness and pretend to have no desire, and those who act in hypocrisy and filth, but also those who are strong and high-minded. ("Non-Twelve Sons")

Hizukada Torashi (1745-1832) said: "False, afraid of the mistake of 'for'." Speaking of its actions is dangerous and filthy also. Liu Shipei (1884-1920) said: "Pseudo, for the ancient." For example, the word "for" in the "Sexual Evil" section is "pseudo", yes also. Peking University's "New Notes on Xunzi" said: "Acting in a pretentious and dangerous manner, and acting sinister and dirty." [1] (226) Is all a pretense of treating the "pseudo" here as the "for" of the act.

(2) His garments and deeds are the same as those of the world. (Confucianism)

Tang Yangliang's note: "To act falsely is to act false and firm." Okay, under Meng' reverse. Is to read "pseudo" as the original word. Hao Yixing (1757-1825) of the Qing Dynasty said: "False, the same as 'for', action as also, note non-truth." Liu Taigong (1751-1805) said: "The Xunzi book says that those who are 'false' are 'righteous'. This 'act of falsification', the "Tale of Han Shi Wai" as an 'act'. Wang Niansun (1744-1832) said: "The word 'falsification' is seen in this article, the non-twelve sons are seen in the article, the correct treatise is seen, and the fu is seen." It is found in the "Orthodox Treatise" and the "Fu" section, and later generations have changed it to "for", but this part and the "Non-Twelve Sons" have not been changed, and this commentary reads the "false" of "falsehood". [1] (317) Although their annotations differ from different angles, their understanding is clearly the same, and they all believe that Yang Liang's annotations are wrong, and the "pseudo" here should be read as "action as" and "for". This view, which should be correct, has been accepted by the mainstream of today's Xunzi academic circles.

The second is the "pseudo" of "falsehood", a total of five views, see the following (3) ~ (7):

(3) Falsehood is born of congestion, and honesty is born of God. ("Don't Go")

(4) A gentleman who judges courtesy shall not be deceived. (Treatise on Etiquette)

(5) The poor are extremely changed, and the feelings of happiness are also; sincerity is removed from falsehood, and the scriptures of etiquette are also. (Treatise on Music)

(6) In the presence of the unkind now, those who hear it deceive and deceive, and those who see it are also filthy, adulterous, and greedy. (Sexual Evil)

(7) The three words are false and discerning. ("Sitting")

Of these five cases, the first four of which are "false" or are opposed to "faith" and "sincerity," or are combined with "fraud," read as the word, and naturally there will be no objection. The latter case, yang liang, is not not noted, obviously with "pseudo" as the original word. Yang Mingzhao (1909-2003): "The Book of Rites and the Royal System: 'Act falsely and firmly, speak falsely and argue, learn from wrong and be knowledgeable, follow the wrong and be zealous, doubt the crowd, kill.'" Zheng Note: "All are said to be vain to the insincere." [1] (1109) Obviously the word "pseudo" here also means hypocrisy.

The third is the "pseudo" that people think of as "man-made", with the most examples, as high as thirty-five, such as (8) ~ (25):

(8) If you cannot use righteousness to make profits, and if you cannot use false ornaments, you can also serve the people. (The Right Theory)

(9) Sex, the original material is simple; the pseudo-person, the literary longsheng also. Asexuality is false and nothing, and non-hypocrisy cannot be self-beautiful. Sexual hypocrisy, and then the name of the saint, the work of the day is also done. Therefore, it is said that the heavens and the earth are united and all things are born, the yin and yang change one after another, and the sexual pseudo-unity and the world rule. (Treatise on Etiquette)

(10) It is false that the mind can be moved by it. It is a falsehood to accumulate and then become a fake. ("True Name")

(11) Man is evil in nature, and his good is also false. (Sexual Evil)

(12) From this point of view, the nature of man is evil, and his good is false. (Sexual Evil)

(13) By this view, however, human nature is evil and clear, and its good is also false. (Sexual Evil)

(14) He who does not know the nature of man, but does not perceive the false distinction between the nature of man. (Sexual Evil)

(15) Those who cannot be learned or cannot be done are called sex; those who can learn and can be done are called hypocrisy, and those who are sexually false are also divided into sexual hypocrisy. (Sexual Evil)

(16) The questioner said: "If human nature is evil, then righteousness is evil?" Therefore, the pottery people are instruments, but the instruments are born from the hypocrisy of the workers, and they are not born of human nature. Therefore, the worker made a vessel from wood, but the vessel was born from the hypocrisy of the worker, and the non-reason was born of human nature. The saints ponder and practice hypocrisy, and they arise from the Dhamma with the righteousness of the birth, but those who are born of the Dhamma of the sage are born of the hypocrisy of the saints, and they are born of human nature without reason. (Sexual Evil)

(17) Those who feel that they cannot be so, and who must treat things as they are, are said to be born of hypocrisy. It is born of sexual hypocrisy, and its different signs are also. Therefore, the sainthood arises from falsehood, pseudo-origin arises from faith and birth of righteousness, and righteousness is born of the dharma. (Sexual Evil)

(18) Therefore, the reason why the saints are the same as the multitude is that they are not different from the multitude, nor is sex; therefore, the heterogeneous and the multitude are also false. (Sexual Evil)

(19) From this point of view, the nature of man is evil, and his good is false. (Sexual Evil)

(20) By this view, the nature of man is evil, and his good is false. (Sexual Evil)

(21) From this point of view, however, the nature of man is evil, and the good is false. (Sexual Evil)

(22) In this view, however, human nature is evil and clear, and its good is also false. (Sexual Evil)

(23) The questioner said, "The one who accumulates righteousness and righteousness is a human nature, so that a saint can be born." (Sexual Evil)

(24) Now it is the sexual evil of man to accumulate righteousness and righteousness, but there are noble yao, Yu, and noble gentlemen? All those who are noble, yu, and gentlemen can transform their nature, can be false, and false arise to give birth to etiquette and righteousness. However, the saints are also born of the accumulation of righteousness and righteousness. With this view, however, those who accumulate righteousness and righteousness are also human nature! (Sexual Evil)

(25) The nature of the deceased is evil, and the good is false. (Sexual Evil)

Of the thirty-five "pseudo" characters here, the first view of the "Treatise on Righteousness", the fifth view of the "Treatise on Etiquette", the two views of the "Right Name" chapter, and the most "Sexual Evil" chapter, a total of twenty-seven views. Its meaning connotation is worth studying.

The "Orthodox Treatise" section: "If you cannot make profits with righteousness, and if you cannot use false ornaments, you can also think of the people as well." Yang Liang's note: "Pseudo, that is, to correct its nature also." Wu Shuangsong (1768-1830) said: "'With pseudo-ornamentality', that is, Xunzi jia dialect." Hypocrisy means good also. Ai Kubo (1759-1832): "False, predicate regalia." The so-called etiquette to control the heart. Wang Xianqian (1842-1917) said: "Pseudo and are the same, that is, acting also." ”[1]（725）

And "Sexual Evil" chapter: "The nature of man is evil, and his good is also false." Yang Liang's note: "Pseudo, for also, correction also its nature also." Whoever is not natural and who acts as a man is called 'false'. Therefore, the word 'for' is 'person' and 'for' also means the word. "Xunzi specializes in ceremonies, and those who regard goodness as 'hypocrites' also come from here." Kubo Ai said: "'Pseudo' means to correct the nature of the ritual teacher method." Hao Yixing said: "Pseudo, naturally also." Pseudo, as also. 'Pseudo' and 'for', the ancient characters pass. Yang's can't, and the training is corrected, and the whole book is the same, which is its drawback. Wang Xianqian said, "Hao said yes." The Xunshu 'pseudo' is read as 'as', and the following 'apparatus is born of the worker's hypocrisy', which is particularly evident. Jin Qiyuan (1789-1961) said: "It is better to say 'false' with 'action'." Walker, Zhou Li Shi Shi Notes: "Virtue, the name of inside and outside." Virtue in the heart, giving is deed. To "interpret' hypocrisy by 'people' is like correcting the misunderstanding of their nature, but it is better to interpret it as 'acting' with 'sexual action'. ”[1]（935）

Yang Liang believes that the word "pseudo" is both a shape and sound word and a ideographic word, and the meaning of "person" next to the expression, "for" the sound, but also the meaning of "person as". The so-called "pseudo" of "human beings" is to "correct their nature" and correct their innate malignancy, so this "pseudo" is also "correction" is completely acquired. Monosumaki further interprets this "pseudo" as "good", while Ai Kubo regards it as "ritual", which is almost the same. Hao Yixing and Wang Xianqian thought that "pseudo" should be read as "for" and trained as an act and an act. Jin Qiyuan thought that "pseudo" should be directly trained as the "line" of "sexual behavior" and did not need to be reread. Exactly how these "pseudo" words are interpreted is indeed a question.

The Hanyu Da Zidian takes Xu Shen (58-147) "Shuowen Jiezi" to explain "pseudo": "pseudo, deceitful." From people, for sounds. Therefore, "fraud, pretending" is the original meaning of "pseudo", and "man-made" is the extended meaning of "pseudo"[2]. The Hanyu Da Dictionary takes "human" as the first meaning of "pseudo", "treachery and fraud" as the second meaning, and "disguise and pretend" as the third meaning [3]. The author believes that in comparison, the interpretation of the Hanyu Da Dictionary is probably better. "Pseudo" is a synonymous word, which should be "from the person to the person, for the sound", so "man-made" should be the original meaning. However, "man-made" has evil and good, good and bad, and by extension, there are "man-made" who are "treacherous and fraudulent", and there are also "man-made" who are morally rational. The Hanyu Da Dictionary correctly lists the "artificial" meanings of "pseudo" and the meanings of "treachery and fraud" in turn, but omits the "artificial" meanings of "pseudo" moral rationality. The Hanyu Da Zidian not only ignores the "artificial" meaning of "pseudo" moral rationality, but also reverses the original and extended meaning of "pseudo", and the problem is even more serious.

Knowing the ins and outs of the meaning of the word "pseudo," we can be sure that the thirty-five examples of "pseudo" characters in the four chapters of Xunzi Zheng theory, the Theory of Etiquette, the Right Name, and the Sexual Evil do not need to be re-read as "for" at all, and it is completely possible to use this character as a lesson. But whether they refer to "man-made" in general or "man-made" with special meanings is an unavoidable question.

Judging from Yang Liang's note on "correcting its nature", Yang Liang regards this "pseudo- as an "artificial" with a special meaning, but it is not "artificial" of "adultery and fraud", but the "artificial" of moral rationality. This point is more clearly stated, which Issei Matsumatsu calls "goodness" and Kubo Ai's "ritual".

Perhaps under the influence of the popular Xu Shen theory of "Commentary on the Interpretation of Texts", Song Confucianism generally regarded "fraud and pretending" as the original meaning of "pseudo", ignoring the "pseudo" and the "artificial" righteousness of moral rationality, so there were many misunderstandings about the Xunzi doctrine. For example, the brothers Cheng Hao (1032-1085) and Cheng Yi (1033-1107) repeatedly said: "Xun Qingcai is highly learned, takes etiquette as falsehood, takes sex as evil, and does not see the sages." Although the Noble Bow is known, the times are far away, and the way of the saints is not passed on. (Book 10 of the Book of the Second Journey) "For example, Xunzi said, 'From beginning as a soldier, to a saint from the end.'" What is not to be said in this language is also the way to tame it. However, he regards sex as evil, and Yao Shun is also false. It seems that this taming is good. (Ercheng Waishu, vol. 12) "Although Xun Zi can say this, he regards etiquette and righteousness as false, sex as unkind, and Tuo's self-affection is still unattainable, how can he be born a saint?" (Ercheng Testament, vol. 18) In the eyes of the Cheng brothers, "pseudo" is obviously a derogatory term, meaning "fraud and pretending", so they gave fierce criticism to Xunzi for "taking etiquette as a fake", "taking etiquette as a fake", and "Yao Shun's pseudo-faux".

The same is true of the earlier Liu Chang (1019-1068). He said: "Xunzi said that the nature of the saints is evil, the way of the saints is false, the evil nature is evil, the false is harmful, and the words of Xunzi cannot be cured." (Wen yuange Siku Quanshu "Gong is a Disciple", volume 3) Why is "Xunzi's words cannot be ruled"? Because "Xun Zi said that the nature of the saints is evil, and the way of the saints is false." In his view, "viciousness, hypocrisy". Obviously, the "pseudo" meaning of this "evil way" is negative, that is, the meaning of "fraud and pretending". So he felt incomprehensible.

But the Song people also supported What Yang Liang said. The Southern Song Dynasty Huang Zhen (1213-1280) "Reading the Sons of Xunzi" pointed out: "To the point that he thinks that good is false, then although his words are shocking, his meaning can still be recorded." The so-called 'false' of Gepi is the name of man, and the 'pseudo' of non-falsehood. If human nature is inherently evil, cultivate it for good. Its meaning is to specialize in mastery and not to be subjective, and its saying is to fall into a deviation. And the ancient and modern character meanings are gradually different, such as the ancient 'flattery' as the deep love, and the future generations think it is evil; the ancient 'Yu' as the able to speak, and the future generations think it is false. The so-called 'pseudo' of Xunzi is the so-called 'correction' of the Zhongyong. And if you choose not to be refined, you will be scolded by the people. Otherwise, why should we think that the good is a "hypocrisy"? But what it meant was not the beginning. Although Huang believes that Xunzi's "inherent evil nature" theory has the disadvantage of "one deviation", he believes that Xunzi "the so-called 'pseudo' is the name of the person, and the 'pseudo' of non-falsehood" and "the gradual change of meaning of ancient and modern characters" cannot be based on the ancient and modern laws. What is particularly valuable is his "thinking that good is false", which clearly affirms that Xunzi's "hypocrisy" is "good". It can be said that it is a further development of Yang Liang's note.

The same was true of Fu Shan (1607-1684) at the time of the Ming and Qing dynasties, who said: "The article "Sexual Evil" is very highly intentioned, but the text is not enough to supplement it. The word 'pseudo' has a different meaning, but it is used by future generations as a falsehood, so it is ignorant of the righteousness of obedience to man, which also means one. [4] (1307) This means that the word "pseudo" repeatedly called "pseudo" in the Xunzi Sexual Evil chapter, and the Song people such as Ercheng and so on "used to be false", are "ignorant" and made a wrong interpretation of its "obedience from man to righteousness" as a "will" word. The word "pseudo" "follows man", which originally has a specific meaning of "man-made", so why should it be deliberately trained as "hypocrisy" and "falsehood"? Fu Shan further pointed out in his commentary on the Xunzi Li Treatise: "The 'sexual pseudo' text: 'Sexual person, the original material Pu Ye; the pseudo," the literary longsheng also. Asexuality is false and nothing, and non-hypocrisy cannot be self-beautiful. Sexual hypocrisy, and then the name of the saint, the work of the day is also done. This explicit statement is all false. [4] (1288) This means that Xunzi is "pseudo" as opposed to "sex", and the connotation is "ritual", which refers to the ritual behavior in "man-made".

By the time of Qianjia, there were more scholars sympathetic to Xunzi. For example, in the "Outline of the General Catalogue of the Four Libraries", Ji Yun (1724-1805) said: "To the extent that sex is evil and good is false, it is honest that it is not possible to be unmelted." Ran Qing was afraid of people's arrogance and goodness, and let nature abandon learning, because words could not be bullied, and they should strive to be taught by the previous kings. ...... The word 'pseudo' is very clear. Yang Liang's note also said: 'Pseudo, for also. Whoever is not natural and who does what man does is called a hypocrisy. Therefore, the pseudo-character is added next to it, and it will also mean the word. This is also in line with the secretary's original intention. Later generations were ignorant of the admonition and mistakenly thought that it was "false" of truth and falsity. Qian Daxin (1728-1804), Zhang Xuecheng (1738-1801), Hao Yixing (1757-1825) and so on also saw this problem.

The connotations of the thirty-five examples of "pseudo" characters in the above chapters of "Righteousness", "Etiquette", "Correct Name", and "Sexual Evil" are either opposed to "righteousness" or similar to "etiquette"; they are either called "flourishing in literature and reason", or they are called "born" by "etiquette and righteousness". In particular, judging from the theories of "the hypocrisy arises from the nature of the saints, the hypocrisy arises from faith and gives birth to the righteousness, and the righteousness of the rites is born of the Dharma", "the reason why the saints are the same as the multitudes, they are not different from the multitudes, and the sex is also; therefore, the one who is different from the multitude, the pseudo-ones, the pseudo-ones, the ones who are noble, the Yu, and the gentlemen, can be transformed, can be false, and the hypocrisy arises from the righteousness", the "pseudo" here obviously does not refer to the general "man-made", but has a specific connotation, referring to the act of moral reason. Ordinary people's behavior is not enough to distinguish saints from others, only moral and rational behavior is "the reason why saints" and "others are different", this kind of "pseudo", the value connotation is very clear, in the name of ordinary "people", it is really erased the specific value of Xunzi's so-called "pseudo", misreading Xunzi. Therefore, Huang Zhen and the General Catalogue of the Four Libraries determined that Xunzi was "false with goodness", and Fu Shan "clearly stated" that Xunzi's so-called "rituals are all false". Therefore, whether from the perspective of Xunzi's article or from the analysis of later scholars, the connotation of these "pseudo" words in "Xunzi" is not behavior or action in the general sense, but refers to "man-made" with a specific meaning--the "man-made" of reason, which is completely testable.

Liang Tao recently wrote an article proposing: "Xunzi Sexual Evil" in the chapter "Human nature is evil, and its good is also false" and "'pseudo' according to Guodian Zhujian should be done'", referring to the thinking activities of the heart and the actions of the heart. He believes that "'pseudo' is also used as a meaning of falsehood in Xunzi,...... These pseudospensions are all negative and need to be forbidden, which is fundamentally opposed to the hypocrisy advocated by Xunzi positively. It is difficult to imagine that Xunzi would use the same word to express two opposite concepts, and the reasonable explanation is that the two concepts are expressed in different words, one doing 'pseudo', referring to hypocrisy and falsehood, and the other doing '', referring to the choices and actions made by the mind after consideration, which is not only based on words, but also in line with the definition of Xunzi's 'pseudo that can be moved by the mind'. [6] This theory is very creative, but the unauthorized change of words to training is actually a lack of understanding of the connotation and meaning of these "pseudo" characters in Xunzi.

The first thing that should be pointed out is that the premise of Liang's statement that "it is difficult to imagine that Xunzi would use the same word to express two opposing concepts" cannot be established. In ancient Chinese, "anti-training" and "positive and negative synonyms" were often seen, and the same was true of the "Xunzi" book, which is what people call "sex" and "heart", and its connotation and function are often positive and negative. For example, the same "heart" word, "Xunzi Xie" has "heart knows" said, "zhengming" chapter has "heart has signs", "sexual evil" chapter has "heart discernment" said, the role of these "hearts" is undoubtedly positive. But it is also "Xunzi", "Zhongni" has "deceitful heart" in the chapter, "evil heart" in the "Rough" chapter, "Persuasion" says that "there is a world of heart profit", and "Wang Ba" says "the heart desires to be beautiful" and "the heart is good". These "hearts" should be negative. Another example is "sex", "Xunzi Sexual Evil" chapter says that "the nature of today's human beings is born with good and profit", "the evil nature of human nature is clear", the meaning is undoubtedly negative. However, the "Xunzi Unmasking" section also says that "whoever knows, human nature also", and the "Sexual Evil" section also says that "although the lady has a beautiful nature, she knows the heart", and here "sex" is undoubtedly positive. Since the "sex" and "mind" of the Xunzi book have both positive and negative meanings, why can't "false" be like this?

Understand that these "pseudo" words in the "Xunzi Sexual Evil" chapter are derived from the general "man-made" righteousness of "from man to man"—the "man-made" of moral reason, and the meaning of Xunzi's so-called "human nature is evil, and its good is false" is clearly revealed. Xunzi is saying that man's innate nature has an evil side, and his good morality is the result of the action of acquired reason. In the same way, "the sainthood of nature arises from falsehood" means that the saint transformed the inherent malignancy of man with his innate intellect, and man's moral rational behavior was born from it. "The reason why the saints are the same as the many is that they are not different from the many, and so are the ones who are different from the many, and the pseudos are also", which means that the saints are different from the many and far exceed the people, not the innate "sex", but the "falseness" of the moral reason of the day after tomorrow. "All nobles, yu, and gentlemen can transform their nature, can be false, and false and give birth to etiquette and righteousness", which means that what we value "Yao, Yu, and gentleman" is not their innate nature, but their acquired "hypocrisy", and they play the role of moral rationality, thus creating a civilized civilization of human etiquette and righteousness for us. Since these "pseudo" characters in the "Xunzi Sexual Evil" chapter have rational and human righteousness, changing these "pseudo" words to "from the heart to the heart" is probably to add to the snake.

What's more, whether the meaning of the word "" in Guodian Zhujian is positive or negative is also worth discussing. Guodian bamboo Jane "" characters a total of 6 see. There are two cases that are false borrowings of the word "hua" and can be ignored. Three of the remaining four cases are found in the Sexual Self-Made Chapter and one in Lao Tzu A. as:

(1) Mortals are also hateful. Stingy, stingy, worried about Smo. ("Sexual Pretense" Jian 48)

(2) Whoever pleases others shall not be stingy, but shall obey them, and his words shall be clear, and he shall not be spared. ("Sexual Pretense" Jane Sixty)

The three "" characters here, Li Zero, read as "pseudo", which the academic circles all think are, and should mean falsehood [7]. The "absolute abandonment" at the beginning of "Lao Tzu" Group A is more complicated to discuss. Qiu Xigui first read it as "absolutely false and abandoned", and later changed it to "absolutely false and abandoned", while Ji Xusheng and Pang Pu read the jianwen as "absolutely abandoned". Whether this "" word is pronounced "pseudo" or read "for" is still controversial in academic circles. But no matter how you read it, the meaning of the word "" in Guodian's Lao Tzu is negative and undoubtedly meaningful. If we exclude this controversial example and cannot even talk about the isolated evidence and take the statement that Jane has no objection to "Sexual Pretense" as evidence, Guodian Chujian's "" should be a false meaning. In this way, it is even more unnecessary to change these "pseudos" in the "Xunzi Sexual Evil" section to "".

Clarifying the three meanings of the forty-two "pseudo" characters in the Book of Xunzi, it can be found that the usage literature whose meaning is "false" is the most common, and Xu Shen's "Explanation of Words" and "Hanyu Da Zidian" take it as the original meaning, which is a habit into nature. Although there are not many usage literatures that read "for" and "acts", they can also be found. There are only "pseudos" with rational "artificial" righteousness, and the Xunzi is huge, up to thirty-five cases, while other pre-Qin, Qin, and Han literature is "unprecedented and unprecedented", and there is almost no case.

Both the Hanyu Da Zidian and the Hanyu Da Dictionary are juxtaposed with the words "Heaven is the Most Virtuous, The Time Is Not Rainy, False Requests, So It Rains In Vain, and the People Listen to the Invitation" and "Xunzi Sexual Evil" are juxtaposed, thinking that the two "pseudo" words here have the same meaning, but in fact, they are unreliable.

"On Heng Mingyan" chapter: "A man who listens to the invitation and gives grace to the people will not be virtuous." The heavens are wise, and the time is not rainy, and the false request is made, so it rains in vain, and the people listen to the invitation and so on. Liu Pansui (1896-1966) case: "'Pseudo' is regarded as 'for', and the sound is pseudo-reverse." [9] Zhang Zongxiang (1882-1965) case: "'Pseudo' suspected' is 'false'. [10] The word "pseudo" here is generally translated as "artificially". On the surface, it seems to be similar to the "pseudo" meaning of the "Xunzi Sexual Evil" chapter. But the substance is completely different. The "pseudo" of the "On Heng Ming Yan" chapter is to do what should not be done. "Time has not rained", people "false requests" and "heavens" have done improper things. "Heaven" and "rain on it", and its behavior, like "people listening to the invitation", is an unprincipled "non-virtuous" act, so it is called "delusion". Obviously, this "pseudo" value is negative, completely different from the moral rational value of the "pseudo" connotation of "Xunzi Sexual Evil", how can we confuse them?

Wang Chong (27-97) has two "pseudo" characters in his book On Balance that are identical to the "pseudo" connotations of reason in Xunzi. His "Nature" section says: "Sun Qing had an anti-Mencius, and wrote the article "Sexual Evil", thinking that human nature is evil, and its good is also false. Sexually evil people think that life is vicious also. Hypocrites, when they grow up, are encouraged to be good. However, this is a quote from the Xunzi Sexual Evil chapter, and it cannot be said that it is Wang Chong's own statement. In addition, in the pre-Qin, Qin, and Han literature, the author has not found any examples of giving "pseudo" to moral rationality like Xunzi. Therefore, using the special meaning of the word "pseudo" in the "Xunzi" book to discuss the age of writing and its authenticity of the relevant chapters of the "Xunzi" book, the author believes that the standard is objective and realistic, and the conclusion should be convincing.

In recent years, it has become very popular to deny the "Sexual Evil" section for Xunzi. Zhou Chicheng believes: "The article "Sexual Evil" is very unique in the whole book of "Xunzi": the other articles do not regard human nature as evil, but this one regards human nature as evil. Based on this, he deduced: "The author of the "Sexual Evil" chapter is probably not Xunzi himself, which was not yet produced in the early Western Han Dynasty, and is likely to have been written by Xunzi Houxue or people related to Xunxue who lived in the middle and late Western Han Dynasty. ”

Yan Shi'an also "suspected that the sexual evil chapter was not written by Xun Zi, but was later learned to play a pseudo-theory of sex, which was openly opposed to Mencius's theory of sexual goodness, and openly opposed to the Zhang University school. The main reason for raising this doubt is that if Xunzi himself advocates the evil of human nature, how can such a clear-cut view not be mentioned once in other chapters? Although there are similarities between 'sexual pseudo-division' and 'sexual evil', after all, they are different ideas. Although these views are novel, they lack documentary basis and are all plausible and opportunistic. We can draw a clear conclusion from the use of the word "pseudo" in the Book of Xunzi.

As mentioned above, the Xunzi book has thirty-five cases of rational "artificial" righteousness, which is a major feature of the Xunzi book. There are no other examples of other pre-Qin and Han Chinese literature. This phenomenon is very interesting. We cannot fail to say that the chapters of the Book of Xunzi that do not have the word "man-made" "righteousness" and "pseudo" without reason are not written by Xunzi, but it is certain that the chapters with rational "man-made" righteous and "pseudo" characters must belong to Xunzi's works. Why? Because other people's works do not have this use, only Xunzi works have it, which is one of the distinguishing characteristics of Xunzi works.

Of these thirty-five "pseudo" characters, "Sexual Evil" has the most, accounting for twenty-seven cases. The rest of the Treatise on Righteousness has one example, the Treatise on Etiquette has five examples, and the Treatise on Righteousness has two examples. There is no part of the "Orthodox Treatise", the "Treatise on Etiquette", and the "Correct Name" that we do not think that they do not belong to Xunzi, in fact, they all have the "pseudo" character of the rational "man-made" righteousness. If we think that the "Sexual Evil" section is not Xunzi's work, and deny that Xunzi has the "false" theory of rational "man-made" righteousness, then we must also exclude the "Correct Theory", "Ritual Theory" section, and "Correct Name" section. This is "one loss and one loss, one glory". It is impossible to imagine that "Xunzi" or "Xunzi" without "Theory of Righteousness", "Treatise on Etiquette" and "Correct Name" cannot be imagined, so it is also impossible to imagine "Xunzi" or "Xunzi" without "Sexual Evil" section. There is no doubt about it. Therefore, based on those "unwarranted" evidence, the denial of the claims made for Xunzi in the Sexual Evil chapter is completely untenable.

Using the use of the word "pseudo" in the Xunzi book to conclude that the "Sexual Evil" passage was written by Xunzi is not an isolated evidence? The author's answer is yes or no. We can draw the same conclusion from the other very characteristic words of the Xunzi book. However, due to space limitations, I will discuss it in a separate article.

(Acknowledgements: Dr. Huang Tiantian has provided useful comments for the revision of this article, and hereby acknowledges it.) ）

[Notes]

Yang Liang's Note: Xunzi, 20 volumes, Beijing: Cultural Relics Publishing House, Photocopied in December 1974, Beijing Library Collection of Song and Zhejiang Engravings. For details of the significance of the Song and Zhejiang inscriptions, see Liao Mingchun: "Research on the Collation of Xunzi Literature in the Late Twentieth Century", Journal of Sinology Research, Institute of Sinology, Yunlin University of Science and Technology, Taiwan, No. 3 (Xunzi Research Special), December 2006.

"Sexual behavior", the Interpretation of the Hanyu Da Dictionary is "Nature and Behavior", and cites Wang Chong's "On Balance and Proportionality" as evidence: "Good gradually deteriorates from evil, deteriorates from good, and becomes sexual behavior", "Three Kingdoms Zhi Shu Zhi Zhuge Liang Biography" "General Xiang Pet, Sexual Behavior Shu Jun, Xiao Chang Military" and so on.

Wang Li's Homologous Dictionary clearly states that "artificial falsification (by extension, fraud)". (The Commercial Press, 1982 edition, p. 434)

Qi Chongtian's Dictionary of Chinese Phonetic Meanings is called "pejorative" and "positive". (Zhonghua Bookstore 2010 edition, p. 295)

The original text of "the name of man" is derived from the word "person", which is deleted according to the quotation of Volume 43 of the Wenyuan Pavilion Siku Quanshu "Barnyard Compilation".

Zhou Chicheng, The Social History Philosophy of Xunzi Han Feizi, Sun Yat-sen University Press, 2002, pp. 3, 9, 36-45. See also Zhou Chicheng: "Xunzi: Sexual Simplicity Theorist, Non-Sexual Evil Theorist", Guangming Daily, March 20, 2007, 11th Edition; Zhou Chicheng: Xunzi Non-Sexual Evil Theorist Debate, Guangdong Social Science, No. 2, 2009; Zhou Chicheng: "Xunzi is a Sexual Simplicity, Non-Sexual Evil Theorist", Journal of Handan University, No. 4, 2012; Zhou Chicheng: "Dong Zhongshu's Inheritance and Expansion of Xunzi's Sexual Simplicity", Philosophical Research, No. 9, 2013.

Yan Shi'an, "A Preliminary Discussion on the Consciousness of Sexual Evil in Xunzi, Han Feizi, and Zhuangzi", Journal of Nanjing University, No. 2, 2010; "Xunzi's Concept of Human Nature is Not "Sexual Evil"", Historical Research, No. 6, 2013.

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