8.1 The effect of Confucianism: King Wu collapsed, became Wang You, Zhou Gongping became the king and King Wu belonged to the world, and the evil world was double Zhou. Performing the nationality of the Son of Heaven, listening to the judgment of the world, it is as inherent as it is, and the world is not called greedy; killing Uncle Guan is a false country, but the world is not called a cruelty; and concurrently controlling the world, establishing seventy-one countries, and the surname Ji lives alone in fifty-three people, and the world is not called partial. Teachings and enlightenment become kings, so that the oracles are in the Tao, and can be hidden in literature and martial arts. The Duke of Zhou returned to Zhou, and he was born in Chengwang, and the world did not quit Zhou, but the Duke of Zhou faced it to the north. The Son of Heaven is also a person, and he can't be a little less, and he can't fake it. If you can, the world will return to it, and if you can't, the world will go down. It is to become the king of Zhou Gongping and the king of Wu to belong to the world, and the evil world is separated from Zhou. Become a crown, an adult, Zhou Gong returns to Zhou's anti-nationality, and the righteousness of the Lord is not destroyed. Zhou Gong has no world, the township has the world, now there is no world, not arbitrary; Chengwang Township has no world, now there is the world, not to seize also, the order of change is also right; therefore, the branch is the lord instead of Yueye, the brother is punished instead of tyrannical, and the monarch and minister are transposed instead of disobedient. Because of the harmony of the world, the cause of literature and martial arts, and the righteousness of the master of the branches, it has also changed, and the world is still disgusted. If you are not a saint, you can do it, and the husband is the effect of Confucianism.
1. This section commends Zhou Gong by narrating his deeds, identifying him as a true saint, and at the same time affirming the rationality of certain principles embodied in his practices, and providing standards and examples for evaluating corresponding behaviors and practices. To understand this passage requires some historical knowledge about the Duke of Zhou.
2. The word "effect" in the first sentence of "the effect of Confucianism" is the meaning of revealing and expressing ("Han Feizi Ershan": "Therefore, the lord is good and virtuous, and the ministers decorate to want the king's desire, but the feelings of the ministers are ineffective. Therefore, the next many sentences are specific introductions and statements of Zhou Gong's performance, and at the same time, it is also clear that people like Zhou Gong are the "great Confucians" in the author's heart and what he wants to promote. ——To the end of the sentence "the world is not called partial", it is to talk about the Duke of Zhou to continue the career of King Wu, and assist King Cheng to create and consolidate the deeds and merits of the Zhou Dynasty, the meaning is easy to understand, but there are many words that need to be explained: "and" Tong "succession"; The "to" of "belonging to the world" is to express the purpose, which is equivalent to "to seek", "screen" can be understood here, it is not easy to translate, "Hanshu Wang Mang Biography" has "Zhou Gongping became a king and lived in the photograph, in order to become a Zhou Dao" sentence, according to which should be trained "shelter, assist"; Genus "is" makes ...... belonging", which can be translated as "ruler"; "Evil" reads "affairs", here it should mean "fear, worry"; "double" leads to "back", back board righteousness; "the book of the Son of Heaven" means "the position of the Son of Heaven"; "Listen to the judgment of the Son of Heaven" means to deal with matters that should be handled by the Son of Heaven ("listening" has the meaning of "trial"; "judgment" has the meaning of adjudication, which here is extended to refer to cases and matters to be adjudicated); the "Yan" of "Yanran" mostly comes from Yang Liang's words: "An", I think it is more convenient to say "Yan"; "False Yin State" means that the capital of Yin Guo has become a ruin; "戾" has tyrannical and cruel righteousness; and "partial" here obviously means "partiality". The history that needs to be understood, the most important thing is: Uncle Guan is the brother of King Wu of Zhou, the brother of Duke of Zhou, after the death of King Wu, he betrayed the Zhou Dynasty with others, and Zhou Ping killed him when he rebelled. This is the basis for later saying that Zhou Gong "punished his brother with his brother".
3. From "teaching and enlightening to become a king" to "leaving Zhou Ye in the evil world", it is said that Zhou Gong successfully fulfilled the duties of the Son of Heaven and did not regard himself as the Son of Heaven. Some people interpret this "Dao" character as "the way of propriety and righteousness", and I am afraid that those who do not cooperate in the original meaning; "and can hide the traces in literature and martial arts", some commentators translate it as "so as to continue to move forward in the footsteps of King Wen and King Wu", and I think that the translation may be more accurate as "so that it can create higher achievements than literature and martial arts". "The Duke of Zhou returns to Zhou" and "rebels against the king of Cheng" have the same meaning: "return to Zhou" means to "return the world and power of the Zhou Dynasty to the legal successor of the Zhou Dynasty to become the king"; Anti-"same" and "return", return righteousness, and "nationality" refers to the emperor's throne. These two sentences are temporal clauses, so the next sentence says: "But (after that) the people of the world did not stop "doing things", and the Duke of Zhou also "faced the north and faced it" (in ancient times, when the court was deliberating, the monarch faced south, and the ministers faced north). The next few sentences can be translated as: The power of the Son of Heaven cannot be controlled by young people, nor can it be performed by others, and if the person who assists can take on this important responsibility, the people of the world will submit to him; if not, the people of the world will turn away from him; because of this, "Zhou Gongping became the king and the king of Wu belonged to the world", it was indeed because of the fear that the people of the world would betray the Zhou Dynasty.
4. To understand the words after "becoming a crown", you need to know: "crown" is an indicator of the etiquette of a boy's adulthood; "township" leads to "direction" and "past" righteousness; "good" through "Zen", which means that the emperor takes the initiative to give way rather than passing on the throne to someone; "the order of change of power is also true" means: this is still in line with the law and etiquette of the change of monarchy ("power" is "power", here specifically refers to the position of the Son of Heaven; "Jieran" refers to the law and etiquette). The "branch" in "substituting a branch for the lord" refers to the Duke of Zhou, which implies that he is not the son of King Wu but a brother, and the "lord" refers to the throne; the three "non" words should be translated as "this is not considered to be a ......" ("Yue" and "Bushun" omit the object word "li", and "tyranny" is tyrannical righteousness); the next is to say: With the response of the people of the world, the Duke of Zhou completed the cause pioneered by King Wen and King Wu, and also showed the "branch master" The moral norms between them, despite certain adaptations, ensure the stability and unity of the world, all of which no one can do except the saints, and this is the manifestation of true Confucianism. - "Or also" means some kind of concession, which is equivalent to "although"; "disgusted" is equivalent to "enron" ("disgusted" is used as "懕").
5. This section is just an example of Zhou Gong to illustrate the character of "Great Confucianism", which obviously focuses on "selflessness" and "moral protection": he does not even want the position of the Son of Heaven, which is the highest embodiment and confirmation of "selflessness"; But the problem is: This is to use the "later" performance of Zhou Gong to prove that he was "pure-hearted" "back then", how can people at that time judge that his motives and purposes were pure and "not biased"? This is as unconvincing as Confucius relying on Guan Zhong's later merits to "be like his benevolence, as he is benevolent." In order for there to be no logical loophole here, it is necessary to assume that man's mind must be consistent and unchanging, so that the motives of his previous actions can be inferred from his later behavior. But that's not realistic. Therefore, I believe that the traditional Confucian practice of "respecting the venerable and the sage" also has this theoretical reason in addition to the reason of "consideration of interests and harms", that is, for the improvement of theory.
8.2 King Qin Zhao asked Sun Qingzi, "Confucianism is not beneficial to the country of men?"
Sun Qingzi said: "Confucianism, the first king of law, the righteousness of the courtiers, and the nobles of the courtiers." If the master uses it, it is imperative that it is appropriate in the current dynasty, and if it is not used, it will be retiring from the people's organization, and it will be a succession. Although they are poor and frozen, they will not be greedy for evil ways; there is no place for cones, but they will be clear about the righteousness of holding the community; they will not be able to respond to it, but they will be able to support the people through wealth and all things. If the power is in the people, the material of the prince is also; under the people, the ministers of the society and the treasure of the monarch are also; although they are hidden in the poor and leaky houses, the people are not expensive, and the truth is also existing. Zhong Ni will be the Si Kou, Shen You's dare not drink his sheep, Gong Shen's wife is out, Shen Clan's cross the border and migrate, Lu's porridge cattle and horses are not Yujia, and they will be treated by fleas. Living in the Que Party, the children of the Que Party do not have to be divided, those who have relatives take more, and filial piety is also transformed. Confucianism is beautiful in this dynasty, and beautiful in the lower position. Confucianism is like this. ”
1. This section is through Xun Qingzi (Sun Qingzi is Xunzi) to answer the question of King Qin Zhao, and the benefits = effects of Confucianism to the court and society are all revealed, which shows that Xunzi classified himself as Confucian. - Note: The word "human" in King Zhao's question means "lord of the people" and "lord of the people", and in this case, it actually refers to himself, and one commentator translates "the country of man" as "the country of the world", which is really a misunderstanding that can be forgiven. In addition, did King Zhao's question use the question of "is it not beneficial to the ......?" instead of "What is the benefit of the ......?" Why? Is Xunzi writing this way to truthfully reflect that King Zhao was originally biased against Confucianism, or is there another purpose? In this regard, the reader should have his own thoughts.
2. Xunzi's answer is very interesting: at the beginning, he gave a definition of "Confucian", and it was precisely for the "useless" in King Zhao's question, which was equivalent to telling him that the essential attribute of Confucianism was "the country of great benefit to people", so this opening sentence gave King Zhao's prejudices and prejudices a fatal blow. - "King Faxian, Long Liyi" was a slogan that no monarch dared to openly deny at that time, even if he had his own plans or interpretations, he still had to use them as a flaunt, and putting these two into the definition of "Confucianism" would undoubtedly play the role of "suppressing" opponents; It is the character that the lord most wants his subordinates to have and is most worried that they do not have, and saying that this character is the essential regulation of Confucianism for Confucianism will not immediately dispel King Zhao's concerns? This proves that Xunzi, like Confucius and Mencius, also had excellent eloquence, perhaps, one of the reasons why he said that a gentleman loves to argue is that he himself is very eloquent. Note: "It is appropriate to be in this dynasty" and "to retire from the people" is contrasting, so "this dynasty" refers to the imperial court, and "and Yi" and "and " are equivalent to "then", "Yi" is the appropriate meaning, and "Yi" means that they can best give full play to their talents and do their best for the master. In addition, "potential" here refers to the status and position of people ("Han Feizi Lonely Anger": "Being in a humble position, without a party and being alone. "Shun" means "obedient people."
3. From "although poor and frozen" to "Taoism and sincerity", it is a concrete statement of the character and talent of Confucianism. What should be noted in these sentences is that the word "to" in the sentence "must not be greedy for the evil way" is used to form a form of adverbial, which is equivalent to "relying on", "for greed" is the structure of the moving object, and "greed" refers to the behavior and activity of greed; "and it is clear in the general righteousness of holding the society" sentence "holding the social grass" in the sentence is also the moving object structure, making the definite sentence of "great righteousness"; "woohoo and nothing can respond, but through the wealth of all things, the brokerage of raising the people" The sentence seems to be missing, but the meaning is obvious: even if their generous and earnest words cannot be responded to by the people, they have a deep understanding of the great principles of governing society and raising the people, but they are undeniable ("woohoo" is a cry, here it should refer to the repeated and earnest words of the Confucian to the people; "Mo" is a pronoun, equivalent to nobody in English; "broker" is a metaphor for a certain aspect of the program, that is, the fundamental truth). The last few sentences say: If they become monarchs, then they must be competent sons of heaven and princes ("power over men" means to be above all people, so it means to occupy the throne), and if they are under a certain man, they must be the able ministers of the state and the treasures of the king, and even if they live in seclusion in the middle of nowhere, no one will disrespect them, because the "way" is with them. - There are many places in these sentences that can only be understood, and if they are translated literally, they will be incomprehensible or incomprehensible, and if they are paraphrased, they will be criticized such as "adding words to explain". Translating ancient Chinese is often more difficult to get praise than translating foreign languages. "Yan" is the alley, and "leakage" leads to "ugly".
4. The following words, until the end, are about the reaction caused by Confucius's appointment as a priest (the chief of the judicial and public security departments of the vassal states at that time), as well as a situation when he was running a school and teaching apprentices in his hometown, which is intended to prove that the above statement is correct, and at the same time lead the whole paragraph to the final conclusion, that is, the last sentence: "Confucianism is beautiful in this dynasty, and beautiful and vulgar in the lower position, and Confucianism is like this." These are some legends, and Xunzi may not be suitable to use them as evidence of the ability, power, and charisma of Confucianism, but the problem is that people believed in these legends at the time. There is a book that annotates the first three legends, so I will copy them: "Shen Youshi: During the Spring and Autumn Period, it is said that he often let the sheep drink enough water in the morning before selling the sheep, so as to deceive the buyer. Gongshen: In the Spring and Autumn Period, it was said that his wife was adulterous, but he didn't care. Shen Xue's family: A native of Lu in the Spring and Autumn Period, it is said that he is usually lascivious. "Yu" is the same as "fang", betraying righteousness; "Yu" is the same as "hygiena", exaggerating and deceiving righteousness, "Jia" is the same as "price", so "Yujia" means deliberately setting the price high; "flea" means "early", and "treating" means waiting for people to buy it; "zheng" means changing the price back to the original reasonable price; "que dang" and "queli" are the names of places, and it is said that Confucius originally ran a school there; "there is no need to divide them, those who have relatives take more, and filial piety is also used to transform them" is to say: "reckless" The fish, shrimp or prey that come are no longer distributed according to the amount of effort, but those who have parents in the family take back more, because they have been educated by filial piety and morality.
Judging from this section, Xunzi worships Confucius and regards Confucius as the representative of "Great Confucianism", which is comparable to the sages and kings, and he himself is proud to be a great Confucianism by respecting the true Confucianism, which is very clear and undoubted.
8.3 The king said, "What is the human being like?"
Sun Qing said: "He is also a person, and he is a vast man: his will is set inside, his etiquette is like the court, the law and measure are just the official, and his loyalty, faithfulness, love, and profit are all below; This gentleman's righteousness is believed in by the people, and it is connected to the four seas, and the world should be as good as it is (2). What is it? The noble name is white, and the world is also governed. Therefore, those who are near sing and enjoy it, and those who are far away rush to it. If there is one family within the four seas, those who are accessible will obey it. The husband is the teacher of people. "Poem" says: "From the west to the east, from the south to the north, no thought is unconvinced." That's what it means. The husband is also the same as the other as the man, and the same is true for the man, what does it mean that it is not beneficial to the country of man?"
Shoo said: "Good! ”
1. This passage is a continuation of the topic of the previous section, King Zhao said: (It turns out that Confucianism is such a person), then, if any of them become a monarch, how will they behave? (the word "ran" at the beginning indicates that he has no objection to Xunzi's introduction, and believes it) Xunzi's answer is even better, to the effect that if a Confucian becomes a monarch, his performance can be "vast" Specifically, because of his unswerving ideology, he would vigorously decorate the etiquette of the imperial court and require all officials to act in strict accordance with the laws and regulations, and among the people, he would promote the virtues of loyalty, honesty, benevolence, and altruism, so as to ensure that they would become the norm; Once this morality of being a monarch wins the trust of the people and spreads all over the world, the people of the world will rise up to respond to his call, (and he will accomplish the great cause of the king's world). Xunzi wanted to take advantage of this question and answer to affirm that this goal must not be achieved by hegemonic methods, and that it must start from correcting oneself, serious court, and mellowing the people's customs, so that the cause of the king of the world will eventually come to fruition. Note: What the three sentences after "the vast number" mean, especially the relationship between the three sentences, I have not seen anyone explain it, and my above paraphrase may not accurately reflect the author's thinking. In addition, the "form" of "form" is the meaning of expression; for the word "讙", Yang Liang generally said: "Loud, noisy, and the words should be in unison." ”
2. The first few sentences from "What is it?" are not to continue to talk about the performance of the Confucian after becoming a monarch, but to explain the reason why he will inevitably achieve the royal industry, that is, "the world should be as it should be". "What is it" is a question, and the direct answer is only the sentence at the beginning of the word "then". But this sentence is not easy to say, and there is a book that translates it as: "It is because of the obvious excellence of his noble reputation that the world has been governed" is definitely wrong, because it is unrealistic: "the world should be done" should be before "the world has been governed", not after. So I'm going to change this sentence to the following explanation: the word "then" in the head can be translated as "because", but it is actually equivalent to saying: "If you ask the reason, then I will say that it is because of ......"; "Noble name" refers to the name of a Confucian who became a monarch; "Bai" has the meaning of understanding, brightness, and eminence, so "noble name is white and the world is governed" means that the propagation of his noble name means that the world will be governed (the word "and" has the meaning of both "just" and "and"). Therefore, Xunzi used the "people's tendency" of people's general "thinking and governance" and everyone understood that only by following the road of "royal road" advocated by Confucianism can we achieve the simple truth of the great rule of the world, to answer the question of "what is it", that is, to explain why the call of "Confucian monarchs" will inevitably "respond to the world". This answer, this explanation, obviously has both theoretical value and practical significance. ——The next four sentences introduced by the word "therefore" are the beginning of the previous sentence to talk about the reason for "the world should be", and vividly describe the situation of "should", so "those who are far away rush to it" means that people from afar have heard that the Confucian king has a call, and they also try their best to run desperately to tell each other: "exhausted" is to write the appearance of falling down with all their strength; If there is a family within the four seas, the accessible" is to explain that all the people who heard the news were happy, and none of them expressed disagreement, as if it was passed from one family to another. Therefore, a comment was inserted at the end, "Fu is the teacher of the people", which means: This is the army that the Confucian monarch usually says. It is a big misunderstanding that commentators often understand, annotate, and translate the word "teacher" as "teacher" and "junchang" ("the genus of access" originally refers to all the places that can be reached by transportation, and here it refers to people).
3. The quotation poem is from "Poetry, Daya, King Wen's Voice", which is simply praising the Confucian who became the monarch (the word "thinking" in the sentence "no thought and disobedience" is a verbal auxiliary and has no meaning), so after saying the previous sentence "This is also the word", he used the sentence "The husband is also like the other, and the person is also like that", the whole performance of the Confucian is summarized, and finally the king of Zhao asked a rhetorical question: "What is the country that is not beneficial to people?", in order to provoke the dialogue, King Zhao's question echoes this, suggesting that the conversation about Confucianism can be concluded. Judging from the article, it is just right to end this topic at this time, and from the perspective of the propaganda effect, this ending means the success and victory of Xunzi as the defender of the "falsely accused", and the elimination of King Zhao's misunderstanding of Confucianism. Therefore, King Zhao's confession of error is also attached to the back: "goodness" is the so-called "word of response", which means "to speak well", but since the thesis that "Confucianism is not beneficial to the country of people" was put forward by King Zhao, the "goodness" he said certainly means that he admits his mistake.
4. Obviously, this section is the fundamental concept of Confucianism - the inner sage and the outer king, and it is also their belief and initial setting: the inner sage must be the outer king. But this is idealistic and utopian: it ignores that man's desires are "determined by the state of existence", so morality is changing, and there will be no socially recognized "inner saint", and he will not have the charisma he expects: the power of morality will never be greater than the power of interests. You must know that, fundamentally speaking, human morality is born in response to the need for "interest regulation", and it is the society that prompts its members, that is, people as individuals, to pursue only "real possible interests", so as to relax or even give up the means of fighting, and when the means cannot serve the end, it will be abandoned or replaced by other means; this is manifested in the change of people's moral concepts and the development of social moral norms in history.
8.4 The way of the first king, the long of benevolence: the middle and the line. He said: Etiquette and righteousness are also. The Tao is not the way of heaven, not the way of the earth, the reason why people are also the way, and the way of the gentleman.
1. The first two sentences of this passage are not easy to understand: What does "Ren Zhi Longye" mean? What is the relationship between "doing things in the middle" and the previous sentence? The "zhi" of "Xingzhi" refers to "the way of the first king" or "benevolence"? It is not easy to determine. After comparing and considering the statements of several commentators, I concluded that the first sentence is a judgment sentence, which means that the way of the first king is the highest and most perfect expression of "benevolence" ("long" has the meaning of "high", "abundant", "prosperous", etc.), and the second sentence points out the reason why it is so, or explains the reason for the above judgment, and at the same time reveals the essence and essence of the way of the first king. ——"Comparing the middle and doing it" is what Confucius called "the middle line" and "the mean": "than" is the "comparison" of Confucius that "the gentleman is in the world, there is no suitability, there is no Mo, and the righteousness is compared with the "comparison", so although this sentence is not easy to translate, it can be understood, that is, the meaning is clear: when choosing the way to do things, always compare the way to be selected with the "middle way", and if it is combined, it will be chosen, and if it is not compatible, it will be abandoned. It can be seen that Xunzi, like Confucius, also regards conforming to etiquette and righteousness as conforming to the middle way, that is, etiquette and righteousness are the "operating standards" of the middle way, and it is the embodiment of benevolence. The word "zhi" in "Renzhilong" is used to indicate that "benevolence" and "long" are not subject-verbal relationships, but actually mean "longren"). Therefore, the first two sentences are to say that the way of the ancestors is the highest and most perfect embodiment of benevolence, because its main point and essence is to teach people to act according to the requirements of the middle way. Note: The basic meaning of the word "than" is "and...... close", from which it can be derived from a variety of meanings, and can be used as a preposition, so here I translate it as "press ...... The principle of "too". In addition, the "of" of "Xingzhi" has to be regarded as a modal word at the end of the sentence, which has the effect of adding a syllable.
2. The meaning and function of the sentence "do it in the middle" is clarified, and the following words are easy to understand and easy to say: use the question of "what is in the middle?", which leads to "etiquette and righteousness are also", that is, to affirm that acting according to etiquette and righteousness is to do the middle way. Following the above reading, this naturally points out that the way of the first king is not a distant and unattainable mysterious, but nothing more than the most appropriate code of conduct that people have summed up, so it is what is called "etiquette and righteousness" today. Next, he said, "The Tao is not the way of heaven, not the way of the earth, the reason why people are also the way, and the way of the gentleman" also played a role in clarifying this meaning. -- "Daoist" is said for the "way of the ancestors", "not the way of heaven, not the way of the earth" can not be said, but only to emphasize the latter sentence "the reason why people are also Tao"; the word "therefore" in this sentence can also be omitted, and it is added to explain that "Tao" is a "instrumental thing" of human beings, and at the same time, "Tao" The word is verbalized, so the last four sentences should be translated as follows: the so-called Tao is not the operation rule of the heavens, nor the rules of the earth, but the rules that people use to guide their own activities, or more accurately, the rules by which the gentleman acts (is there a missing word "to" before the word "Dao" in the last sentence? Should the word "also" at the end of the previous sentence be moved to the end of the last sentence?)
3. From these few sentences, I can see two points. First, Xunzi's basic point of view is Confucius's thought, that is, the theory of benevolence, that is, he has an extremely deep understanding of Confucius's doctrine, and the way of the first king, the virtue of benevolence and righteousness, and the law in his heart are simply the same thing. The second is that Xunzi has a very deep understanding of the essence of human beings, that is, he sees that the difference between human beings and all "other things" lies in the fact that people are conscious of their own activities. You know, the "Tao" mentioned in this section, in its general sense, refers to the law of the movement and change of things, so it should have both the "way of heaven" (the law of nature), the "way of the earth" (probably referring specifically to the law of the earth and the movement of organisms on the earth), and the "way of man"; this trichotomy is very natural and is the necessity of applying the Chinese concept of "man and heaven and earth" here. Obviously, this is to emphasize the characteristics of human activities, that is, people are conscious of their own activities: every change and action of human beings is not purely the result of being "at the mercy of external forces," but also embodies a certain kind of "self-selection and self-arrangement." Because of this, he used the phrase "Taoist, non-...... Not...... The reason why man is the way is also "this sentence" specifically affirms that the "way" he is talking about here refers specifically to the "way of man", which actually draws people's attention to the characteristics of the way of man that is different from the way of heaven and the way of the earth. The reason why we want to emphasize this characteristic is because "doing what is in the middle" is a consciously chosen behavior, and following etiquette and righteousness must be consciously rather than purely passive obedience and compliance. If there is no such consideration, "etiquette and righteousness" can be stopped, and the words of the "Taoist" can be completely ignored.
8.5 The so-called sage of a gentleman is not able to penetrate what a man can do, the so-called knower of a gentleman is not a man who can know what man knows, the so-called debater of a gentleman is not able to read what a man argues, and the so-called observer of a gentleman is not able to penetrate what a man can see. The gentleman is not as good as the peasant; the general wealth, the beauty and the evil, the distinction between the noble and the lowly (4), the gentleman is not as good as the Jia people; set the rules, Chen Xianmo, it will be spared, and the gentleman is not as good as the worker. Regardless of right and wrong, but otherwise, to recommend each other, to be ashamed, the gentleman is not as good as Hui Shi and Deng Xi. If the husband is virtuous and decides, the amount of ability and the official award, so that the virtuous and unscrupulous can get their position, can they all get their officials, everything is appropriate, things become their own, cautious, ink can not enter into its talk, Hui Shi, Deng Xi dare not look at it: words must be reasonable, things must be done, and then the gentleman's strength.
【Translation】
A gentleman is not called virtuous because he is able to do what others can do, a gentleman is called wise not because he is able to know what others know, a gentleman is called a good argument not because he is able to argue with what others say, and a gentleman is called discerning not because he is able to perceive what others perceive. A gentleman's abilities are also limited. Look at the high terrain, inspect the fertile and barren land, arrange the order of cultivating grains, and the gentleman is inferior to the peasants; the circulation of goods and money, look at the quality of the goods, distinguish the high and low of the goods, and the gentleman is inferior to the merchants; set up a ruler with round rules, arrange ropes and ink, and improve equipment and appliances, and the gentleman is inferior to the workers; ignore the opposition of others, trample on and suppress each other, and humiliate each other, and the gentleman is inferior to Hui Shi and Deng Xi. As for the order of rank based on the measure of virtue, and the awarding of official positions by measuring ability, so that both the virtuous and the unscrupulous can get proper positions, the capable and the incapable get proper official positions, all things are properly arranged, and the changes of things are properly responded, and the prudent and Mozi cannot promote their speech, and Hui Shi and Deng Xi dare not let people accept their discernment, and their speech must be reasonable, and things must be done as they should, this is what a gentleman is good at.
[Interpretation]
Xunzi believes that a gentleman is not capable of others, and a gentleman will be inferior to farmers, workers, and merchants, but a gentleman can measure things according to his moral cultivation and make response arrangements, which is what a gentleman is good at. This is precisely because the gentleman knows the way of the holy king, and runs through the way of chaos. So Xunzi doesn't think that the superior is omnipotent, not superior to others, just doing the work he is good at doing and should do.
[Notes]
① 序：安排次序。 五种：五谷。
(2) Convenient standby: convenient, improved. Equipment. use, utensils.
(3) Recommendation: through "practice", trampling. 撙 (zǔn): to suppress.
(4) Say: "Commerce", measurement.
(5) Channeling: Acceptable.
1. This passage is about where the gentleman's ability and talent are, and the discussion adopts the method of wanting to promote and suppress first: first say what the gentleman will not do, and then say what he will do, thus highlighting the characteristics of the gentleman as a gentleman.
2. The first four "non-...... The sentence is undoubtedly directly negated in four aspects, but in fact, it is necessary to make four corresponding affirmations, that is, to affirm that a gentleman must be virtuous, must be virtuous, know (wise), observe, and discern; the first negation is to affirm a more specific point, and from the skill of writing the article, it is to "open the way" for the following discernment and analysis: so the following is to specifically talk about which aspect of the gentleman is inferior to what kind of person, and this is to go further, and finally implement what the "gentleman's strength" is. - Note: "ability, knowledge, observation, and debate" here all refer to a aspect of talent and ability, so it is best translated as "merit, wisdom, discernment, and good argumentation"; the sentence "there is a stop" after the four sentences is a summary of the previous text, which means: the ability of the four aspects mentioned above is not unlimited, but has a scope (where "stop" is the boundary, boundary), that is, "non-deviant". In addition, since the word "positive" also has the meaning of stopping, some versions use "stop" as "positive".
2. The four "inferior" sentences are indeed not only to prove that the four "non" words mentioned above are correct, but also to transition to the next level, so as to finally explain what the "gentleman's strength" is, but it is quite intriguing to take out "the gentleman is not as good as Hui Shi and Deng Xi" as a point of the gentleman's "inferior". My understanding is that this is deliberately arranged in this way for the sake of satirizing Hui Shi and Deng Xi, and it is because of this that it is said that "not sympathetic to right and wrong, but otherwise, to recommend each other, and to be ashamed of each other" is the characteristic of these two people. Of course, this may not be fair, and it will certainly not be recognized by the two themselves; here, although Xunzi shows wit and eloquence, he lacks the rigor of a scholar and lacks a bit of "gentlemanly demeanor". -- "Seeing the slump of fertilizer" means comparing the poor ridge and fertility of the land ("seeing" has a comparative meaning; "sloppy" is the antonym of "fertilizer"); "five kinds of order" means that the sowing time of crops is reasonably arranged, so that the agricultural time is not lost ("order" is to use the "order" of "order" as a verb; "five kinds" is "five grains", which is generally believed to refer to millet, millet, beans, wheat, and rice, but it is better to understand that it refers to various crops in general); "Jia people" is merchants; "set" is the meaning of the measure, which refers to the use here; "convenient backup" is to improve all kinds of utensils, The meaning of equipment; "recommend" is used as a synonym for "recommend", so the words describing Hui Shi and Deng Xi can be translated as: regardless of right and wrong, there must be something that should not be affirmed, so it is used to belittle others and humiliate others (the two "phase" words refer to the actions of one party to the other, not to be mutually righteous).
3. Starting from "Ruofu" (which can be translated as "as for"), it is to talk about the natural characteristics of a gentleman, that is, "director". The main point is the first two sentences, and the word "make" after it leads to the goal, that is, the result of the pursuit; "謪" and "quantity", "times" and "official" are used as synonyms here, so the first two are the meaning of measurement and estimation ("謪" is the same as "business"), and the latter two refer to positions and official ranks; ——I analyze this way to show that the author who can write in this way, that is, Xunzi, has a strong ability to analyze, synthesize, and abstract thinking.
There are two points worth noting here. This shows that Xunzi has a very deep prejudice against these four people, that is, the Mohists and famous figures, and regards them as a serious obstacle to the implementation of the politics he advocates: "entering into their talks" means to express their ideas, and "channeling their investigations" means to carry out their sophistry, both of which are matters in the field of ideology and speech, and Xunzi actually cannot tolerate them, and he considers them from the "height of political influence". The second is the two sentences of "words must be reasonable, things must be done", which are obviously also the recipients of "make", that is, they are also the purpose pursued by a gentleman, but the meaning is general and broad, and it is difficult to agree with the first few sentences that are very specific, so I think it should be regarded as a summary of the first few sentences (so I use a colon in the middle). - The "yes" and "then" at the beginning of the last sentence do not cause difficulties in understanding and translation, and I have not seen anyone talk about what to do with them in lexicology and grammar, and I will not take the risk of giving an opinion. A word of explanation: I translated "cha" as "sophistry", not because "cha" has the meaning of "sophistry", but because Xunzi actually used this word to express the meaning of "sophistry".
Finally, a meaning: Judging from the last few sentences, Xunzi seems to be speaking to the monarch when he writes this paragraph, or the so-called gentleman is not morally prescribed, but actually refers to the monarch. In other words, this section is to say that the leader's duty is not to handle specific affairs, so he does not need to have all the specific knowledge and skills, let alone master any false truths, but what he must have is the ability to correctly use talents, deal with sudden incidents, and distinguish between right and wrong theories, so as to make the best use of people's talents and materials, and not be confused by any sophistry, and this is exactly what Confucius meant.
8.6 In all things, those who are beneficial to reason will be established, and those who are not beneficial to reason will be abolished. Whoever knows and says that it is beneficial to reason, and those who are not beneficial to reason give it up, the husband is said to be in the middle of it. If you do something wrong, it is called a treacherous thing, and if you know that you are out of the middle, it is a treacherous way. Adultery, adultery, the world is abandoned, and the troubled world is obeyed. If the husband is full of emptiness, the separation of "whiteness" and "similarity and difference" is also something that cannot be heard by the deaf ear, cannot be seen by the clear eye, and cannot be said by the debater, although he has the knowledge of a saint, he cannot point to it. If you don't know, you are a gentleman if you are harmless, and if you know it, you are a villain. The craftsman does not know, harmless is skillful, and the gentleman does not know, harmless is cured. If the prince is good, he will be in trouble, and if the people are good, he will be in trouble. And the people who are crazy and ugly are the first to lead their followers, argue and talk, and make it clear that they are the eldest sons, and they do not know evil. The husband is said to be stupid, and he was not as good as a chicken and a dog. The "poem" says: "If you are a ghost or a ghost, you can't get it; if you have a shy face and look at people with extreme recklessness, you can compose this good song and turn it on the opposite side." That's right.
There is nothing profound in this passage, so I will only make a few points.
1. In the previous sentences of "Zhong" and "Adultery", it should be noted that "things and deeds" and "knowledge and theory" are joint structures, that is, they are compressed expressions of "things and behaviors" and "knowledge and doctrines" respectively. Some people probably start from "the collocation of the object should be in line with the habit", and believe that the "establishment" and "abolition" in the previous two sentences should be reciprocal with the "for" and "abandonment" in the next two sentences. I think this is reasonable, but I also think that this may be caused by Xunzi or even the use of these words at that time is contrary to ours, so I do not advocate changing the original text. In addition, I have not seen anyone analyze the two sentences of "husband is", my understanding is that the word "husband" only serves as a hint, "is" is a pronoun, referring to the way of treatment mentioned in the first two sentences, and "zhi" is an adverb, which is equivalent to "then"; therefore, the "in" in "zhongshi" and "zhongshuo" is appropriate, but it is used as a verb, and it is the so-called "use of the verb". Naturally, when translated, it can be translated as "to be treated". The "middle" of the two "missing" is more obviously the meaning of "appropriate".
2. The following words are led by "Ruofu", which are two examples that are not helpful to reason and must be abolished, so that the reader can have a concrete understanding of the meaning of the above. As for the two sentences "the appearance of filling and emptiness" and "the separation of 'whiteness' and 'similarity and difference'", we can ignore the specific meaning for the time being, and first read the following comments carefully; then we can see that what we are talking about is something that no one can hear, cannot see, cannot explain, and is elusive even for saints, and in other words, it is just a talk that has no practical value, is specious, and cannot be falsified. ——Based on this line of thought, I think those two sentences should be read as: "The combination of filling and emptying is easy, and the distinction between 'solid whiteness' and 'similarity and difference' is also separated", which can be translated as: the truth about the interaction between fullness and emptiness mentioned in "Zhou Yi", and the debate on "solidity" and "similarity and difference" made by famous scholars ("separation" has the meaning of "distinguishing clearly"; "separation" is said together with "Yiye", so it should also refer to a book or a school, so I guess it refers to a famous artist; because a famous scholar pays attention to "discernment", and "discernment" is "discernment", that is"Partition", so it is possible to use "partition" to imply a famous artist). In addition, "偻指" is "curved finger" ("偻" originally refers to the bend of the back, so it has the meaning of "curve").
3. After "the craftsman does not know" to the end, only the first sentence of the word "and" should be explained: "the crazy and ugly person" refers to "the arrogant, confused, stupid, and shallow person"; "Nai Shi" is equivalent to "will"; "Title" is a joint structure of "metaphor" and "quotation" or "description", and "old and firstborn son, who does not know evil" means "until they are old and their sons are grown up, and they do not know that they should be disgusted with themselves" (i.e., they "die without repentance"). "Old body" and "eldest son" are both verb-object structures, and "body" is "self" righteousness). Therefore, the next sentence criticizes such people as "foolish", and determines that they are not as good as people who like to show chickens and dogs, because the latter may also be "famous" (implying that they will not gain any fame). Xunzi must have known it in his heart, but we don't know. The quotation is from "Poetry, Xiaoya, Herensi", which is translated as: "If you are a ghost and a short fox, then you can't see clearly; ”
8.7 "I want to be cheap and noble, foolish and wise, poor and rich, but what?"
He said: "It is only learned." Other scholars: Xingzhi, said to be a scholar, Dun Muyan, a gentleman, and Zhizhi, a saint. The upper is a saint, the lower is a scholar, a gentleman, who forbids me? Township, the people who are confused, and the people who are not cheap and noble? He who is a treasure should not be clothed, he should not be clothed, he should not be eaten, and he should not be sold. However, what is it that people call rich? Isn't it true that the instrument of wealth is here? It is a pole and a pole and a rich person, and is it not poor but rich?"
1. From the answer in the following text, it can be seen that the three "and" words in the question are the most similar to the word "and" in the statement "again and again", so the question is: I want to change from lowly to noble, from ignorance to wisdom, from poverty to wealth, is it possible?—— such a question seems to have no realistic basis for real people, so it is obviously a "technique" of writing an article, that is, the author wants to declare at the beginning: let's discuss the possibility and way to achieve the "three changes". "But?", some people translated it as "is it okay?", I am afraid it is a mistranslation.
2. The answer omitted the statement "can", and the way to answer "change" directly is to say "it is only learning", which shows that the theme of this section is on learning, that is, affirming that "learning" has the role of enabling people to realize the above-mentioned "three changes". The next few sentences of "who forbids me" are to explain in general that the future of a "scholar" will vary from person to person, but as long as you apply what you have learned, you will at least become a scholar, and if you work hard, you will become a gentleman or even a saint. - "Xingzhi" means "practicing what you have learned", "Dunmuye" means being diligent in learning and extremely eager to become an "ideal person", and "knowing" should mean "mastering what you have learned". The phrase "forbid me" reminds me of the famous saying of Confucius: "For the sake of benevolence, but by others?" ("The Analects of Yan Yuan") Indeed, if you do not show benevolence, do not learn to learn, and act according to the principles you have learned, it is completely "self-controlled", and no one can prohibit it.
3. Next, the possibility and realization form of the "three changes" are discussed one by one, and "township is also ...... Russian and ......" format ("township" is the same as "to"; In order to emphasize that "learning" can produce results quickly, it is simply "immediate". - "The person who is confused", "The person who imitates the doorway, who has been unable to make a decision", and "the person who is undecided", and "the person who is confused", "the ordinary passer-by who is chaotic", "who is confused and cannot distinguish the difference between the etiquette outside the door and the inside", and "the person who has nothing". "Drawing back to the world in the palm of your hand and distinguishing between white and black" is a metaphor, saying that running the world's affairs in the palm of your hand is as easy as distinguishing between black and white; The "lift" of "here" is the meaning of "all".
4. From "there is a man here today" to the end, it is to set an example that a person may also be "rich and poor" = rich and poor at the same time: if there is such a person, who has accumulated treasures worth thousands of gold ("yi" through "yi", the unit of weight), then even if he lives by begging ("bonito") They also said that he was rich, but in fact, he could not wear his treasures, but he could not wear them, he could not eat them, he could not sell them, and he could not sell them, but in spite of all that ("yet"), people said that he was rich. Isn't this the reason why is this? Isn't it because the most valuable and money-generating thing is indeed with him? In this way ("yes"), a person can be called rich ("already" through "on"), isn't he poor and rich?—— this is the process of a person who acquires knowledge through learning, and likens it to the process of accumulating "a thousand treasures" by that person, so "pole" actually refers to a person who does not possess material wealth but is extremely knowledgeable.
5. It turns out that Xunzi is saying that if a person has true knowledge and true learning, it means that he is rich, and he can be called a rich person, and if he wants to actually grasp power, get things done, and have material wealth, that is, become a noble, wise, and rich person in the usual sense, it is also very easy and can be achieved quickly. -- Only in this way is the adverbial phrase "Russian" always used when discussing the "three changes" above. Xunzi used "his only learning" to answer the question of whether the "three changes" are possible, which shows that he attributed the changes such as "cheap and expensive", that is, the cause of the huge differences between people, to "learning", that is, the difference in the degree to which people exert their own initiative, which is completely consistent with Confucius's saying that "(people) are similar in nature, and Xi is far away". ——If you believe that Xunzi is consciously answering questions with Confucius's theory, his statement confirms that the word "Xi" in Confucius's famous saying should be trained to "learn". In addition, there is no "change" in the last example of the argument of the poor becoming rich, but it only shows that for the same person at the same time, he can be judged from different aspects, and it can be said that he is both poor and rich. This is where the logic of this section is not rigorous.
8.8 Therefore a gentleman is noble without a lord, rich without a lord, confident without anger, proud of poverty, and happy to live alone? If you fight for it, you will lose, and if you let it, you will come; if you follow the way, you will accumulate, and if you exaggerate, you will be empty. Therefore, the gentleman should cultivate the inside and let it outside, and accumulate virtue in the body to obey the Tao. If so, then the noble name is like the sun and the moon, and the world should be like thunder. Therefore, it is said: The gentleman is hidden and obvious, subtle and clear, and wins by resignation. "Poem" said, "The crane sings in Jiugao, and the sound is heard in the sky." That's right.
1. This is a continuation of the meaning of the previous verse, so it begins with the word "therefore". This is another passage that is very easy to understand and suitable as a memorization material, so I will only talk about these points: "Jue" refers to the official position, and the "Bi Zhou" in the sentence "not comparable to Zhou Zhengye" is probably a conjunct constructed by Xunzi according to Confucius's famous saying that "the gentleman is not compared with Zhou, and the villain is compared with Zhou" ("Analects and Politics"), so this sentence can be translated as: You can't rely on gangs to fight for it. In the next two sentences, the words "exaggerated existence" and "heavy threat" are to the effect that "obtained by talking nonsense and bragging" and "robbed by means of a position of power"; and in the next sentence, it is said that "it will be true and then it will be", in which the word "sincere this" should mean "sincerely believe in the above truth", and "the above truth" is the truth contained in the sentence that is led by the word "therefore" at the beginning. One commentator thinks that the word "this" means "learning" on the basis that this paragraph is a continuation of the previous verse, and that the previous verse was about the great utility of "learning", seems to make sense, but I don't want to adopt it. The quoted poem is from "Poetry, Xiaoya, Crane Song".
2. It must be noted that here, Xunzi concretized the gentleman's "learning" as "cultivating his inner life" and "accumulating virtue in the body", that is, replacing the general sense of "learning" with a specific "learning", which is logically permissible. It seems that Xunzi left such a logical imprecision at the end of the last section with a certain degree of consciousness, that is, in order to talk about propositions such as "a gentleman is noble without a lord" in this section, and provide a premise of analogical reasoning in advance. Because the main point of these propositions is: the form is to state the potential and possible things as reality, and in essence to reveal the trend of the development of things, so they are actually hypothetical propositions, such as "the gentleman believes without words", which is equivalent to saying: if you are a gentleman, then you can make people believe that you are a "believer" without speaking: "faith" is originally aimed at "words", but it means that "words can be fulfilled", because this is already contained in the connotation of "gentleman", it is the "potential" of a gentleman, so it can be said that "a gentleman believes without words". Strictly speaking, the two concepts of "speech" are also confused here, and the previous section said that "rich and poor" actually confuses the two concepts of "poverty", which is logically of the same type. Therefore, it can also be said that it is full of "dialectics of thinking", as for how much consciousness there is in Xunzi, it is difficult to say, so we have to use a cliché: here, Xunzi comes into contact with many dialectical issues in the relationship between reality and potential.
8.9 The other way around. He is less than Zhou and Yu is famous, and he is disgraced by contempt; he is tired of seeking Amway, and his body is in danger. "Poem" says: "The people are unscrupulous, and they resent each other." If you don't let it, you will die. That's right.
1. These sentences are based on the meaning of the above, and they can be understood without another section. -- It is generally believed that "reputation" is borrowed here as "with" and "and" have friends and friendships, but I think it makes sense to take "reputation" and reputation. The quoted poem is from "Poetry, Xiaoya, Horn Bow", which is translated as: "The villain is always unkind and always blames the other party." Fight for the title and do not give in until you are destroyed. ”
2. But you can also pick it out carefully: (1) After the word "than", there are three hypothetical propositions before the word "poem", according to which we can know that several "and" words are the meaning of "then". (2) The first sentence "the contempt is the opposite" is the conclusion of the above, just because the contempt is the opposite of the gentleman, so it is natural to make the assertion of "the opposite is". (3) Because the qualities of "Bizhou", "Contemptible", and "Troublesome for Amway" are self-evidently "contemptuous husbands", this is not actually a statement about the contemptible husband, but an explanation of the "fate" of the contemptible husband, so as to echo and contrast with the above argument that the gentleman is actually a good future.
8.10 Therefore, it can be small and big, and it is a small amount of power and a heavy responsibility, and it is not suitable to give up. The body is not filial and slandered, it is still good to be elevated, and it means that the top of the person is more and more. Therefore, the lord of the Ming Dynasty is virtuous and orderly, so it is not chaotic, and the loyal ministers are sincere and capable, and then dare to accept the post, so they are not poor. The division is not chaotic at the top, it can not be exhausted at the bottom, and it is extremely debatical. "Poem" said: "Flat left and right, but also rated." "It's a friendship between the top and the bottom, and it's not confusing.
The word "therefore" at the beginning indicates that the understanding here is derived from the above meaning. There are a few points to note: (1) The sentence "Abandon the pure" is borrowed from "broken", so it means that there is no other end than crushing and breaking the bones ("no suitability", no place to go, no return); (2) The "body" of "unscrupulous" means "oneself", "the body" refers to the hunchbacked person, the "one who refers to the top of it" is equivalent to the "person who refers to his backbone" as people say today, and "the rank of virtue" means to appoint officials according to virtue ("谲" through "decision", "decision" has distinction and judgment. (3) The two "so for" sentences are to explain the result of the practice mentioned in the previous sentence, not to say the purpose of doing so, that is, "so for" is equivalent to "therefore" here. "Not chaotic" means that the country is not chaotic, and "not poor" means that you will not fall into a helpless predicament (the word "poor" is the "poor" of "poor Kou Mo chasing"). (4) "Divide" is for "order", and "can" is for "dare to take office", so the sentence "dividing and can" is to say: the king's appointment of positions is not chaotic, and his subordinates always accept positions according to their own talents, so they will not be helpless in trouble, which is the "extreme of governance and debate", that is, the highest state of governing the country (the "debate" of "governance debate" is also the meaning of "governance", because this "debate" is "do", and "do" is the traditional Chinese character of "do"). Someone translates these three sentences as: "On the side of the monarch, the arrangement of duties is not disorderly, and on the side of the subordinates, there is competence and competence without getting into trouble: this is the highest state of politics." "I thought the translation was pretty much on point.
8.11 It is the virtue of the people to be good at following the customs, taking goods and wealth as treasures, and taking health as their own way. If so, you can be described as a strong man. The practice of the law is strong, so as to correct what he hears in order to pretend his temperament; his words are more appropriate, but not admonished; his deeds are more appropriate, but not peaceful; his knowledge is more appropriate, but not thorough; the upper can be greater, and the lower can open the way without himself: if so, then he can be described as a gentleman. If you practice the law of a hundred kings, if you distinguish between white and black, if you should change from time to time, if you count one or two, if you should be polite and peaceful, if you give birth to four branches, if you want to make meritorious deeds, if you give edicts at four times, if you are just and the people are good, hundreds of millions of people are like one person: if so, you can be described as a saint.
1. This seems to be a division of the individual as a subject of action into four levels, or levels, according to the level of virtue, and to define them separately, but none of them are "standard definitions" of "genus plus species" type, according to me, "descriptive definitions" (most of the definitions given by the ancient Chinese are such definitions). But in fact, it is not, because the first sentence is to define "people's morality", not to "people", that is, the common people. Yes, removing the word "de" and making the "defined items" of the four definitions all belong to the same type of person, which does not violate the original intention of Xunzi, and it is better from the point of view of the article; Therefore, what should be done is to explain why Xunzi added the word "de". My understanding is: here, Xunzi actually does not want to classify the people of the whole society according to a unified moral standard, that is, he is only for people other than the "people", that is, social managers, officials (people who manage the "people"), and people who will enter the list of managers to say this, the reason why he said "people's morality" at the beginning is to explain in advance: the virtues mentioned below are all "official virtues", so it is clear that the three definitions given, that is, the division between officials and "quasi-officials", are based onThe level of "official morality" is the standard. As a matter of fact, the content of the following three definitions is the relationship between "the defined" and the "law", and it is the situation of their "practice of the law" and "revision of the law". - In the words of logic, what Xunzi is doing here is a "two-level continuous division". Note: The "supreme way" in the sentence "taking health preservation as oneself and the way to the end" should mean "the highest principle". In addition, when Xunzi defined "people's morality" in these three sentences, did he expose his contempt for and contempt for the people, or did he express the state of existence of ordinary people at that time and their values determined by that state? There was a period in the past when it was necessary to make an analysis of the former, but of course the latter view was closer to historical reality.
2. The words of "Jinshi" and "Honest Gentleman" should be the focus of this section, and the common point between the two is that they both "practice the law and are strong", and the difference is that the former is only "not to be heard by selfish desires", that is, although there are selfish intentions, they are not "dizzy", so that they cannot clearly distinguish whether the words they hear are true or false (the word "chaos" is confused. This is probably aimed at officials "hearing lawsuits" and "adjudicating cases"), and the latter goes a step further by "correcting what they have heard in order to disguise their temperament", that is, they can not only determine whether what they have heard is wrong, but also deduce what the truth will be, so as to make necessary changes and more accurate characterization of the statement of the situation and the facts of the case. As for what is said later, "their words are more deserved" and so on, in fact, it is not used to affirm the other differences between "gentlemen and gentlemen" and "strong men", but to show that they still have major shortcomings, far from reaching the level of saints, and paving the way for the transition to sainthood. - Note: The "zhi" in "Zhijian in the practice of the law" is borrowed as "to" (some versions are "to"), so this sentence means "law enforcement is very strict", not "the behavior is in accordance with the law and the will is firm". "It is good to correct what he hears in order to disguise his temperament", some people translate it as "like to correct what he hears to correct his temperament", which can be said to be inexplicably wrong: "his temperament" here can only refer to "the situation and nature of the statement that he hears", and "correction" is obviously a combination of the two meanings of "correction" and "rectification" ("correction" is the meaning of correction, "decoration" is the meaning of "rectification", and the meaning of rectification and rectification). Again, "Shangneng ...... The "great" in the sentence "Xia Neng" is a verb, which means to respect and respect; "Solong" refers to the person he respects, that is, he thinks it is worthy of respect; "Dao" is the same as "guide", and "if" means to compare. As for whether "Jinshi" means that there are "not too energetic taxis", and why such a definite phrase "Dunhou" should be added in front of "gentleman", I can't say why, only a preliminary idea: here, "Jin" and "Dunhou" are both so-called "modifying qualifications", not "restrictive qualifications", so there is no need to ask the above questions.
3. In the definition of the saint, almost every sentence has difficult words: (1) The word "repair" in "repairing the law of a hundred kings" means repairing and compiling, so there is a problem of distinguishing the authenticity of the good and the bad, and the comment will be "if you distinguish white and black", and there is a book that translates these two sentences as "learning the law of many emperors in the past is as clear as distinguishing black and white", which is simply inexplicable. (2) In the sentence "Etiquette and Peace", "Etiquette" and "Section" are the same meaning ("to" is should and righteousness, "Festival" refers to etiquette), and "Peace" means that it has become a habit, so it can be said later that "if there are four branches" ("An" has a habitual meaning, such as "Lü's Spring and Autumn Le Cheng": "The beginning of the boat and car is also seen, and the third world is then peaceful. "Raw" leads to "stretch", and "branches" leads to "limbs"). (3) In the sentence "When it is necessary to make meritorious service, if the edict is four times", the sentence "when it is necessary" is equivalent to "when it should be", and "edict" is to tell righteousness, so this sentence is to say that (the sage) is extremely good at grasping the opportunity to achieve meritorious deeds, and there will be no error. (4) The sentence "peace and the goodness of the people, hundreds of millions of people and Bo Ruo one person", in which the word "ping" is the righteousness of governance, "zheng" leads to "government", and "bo" must be the mistake of the word "fight (抟)", gathering righteousness; According to Confucius, a sage is a person who "gives to the people and can help the people", and in him he has achieved the unity of the highest morality and the greatest merit, and Xunzi obviously constructs his definition of a sage according to Confucius's concept of a sage.
5. This section does talk about the characteristics of "people", "strong warriors", "honest gentlemen" and "saints", in essence, that is, in Xunzi's heart, it is divided into four levels according to the level of talent, each level as a group, its number is naturally from more to less, forming a pyramid shape, the lowest level is the "people", that is, ordinary people, the top, in the same era there is only one person, respected as a saint, in fact, it refers to the monarch. Therefore, the purpose of this section is to teach how to be a monarch, that is, how a monarch should behave himself. The first three sentences do imply contempt for the broad masses of the "people", but they are not outrageous: the average lower-class people are undoubtedly mostly following the crowd (following the customs), and since they are always busy with survival and life, they naturally regard money as treasures, and will only take the highest guiding principle ("supreme way") to help them survive ("health preservation"). Therefore, Xunzi's putting the "people" at the lowest level is in line with Lu Xun's theory of "need hierarchy" theory of "one must survive, two must have food and clothing, and three must develop", and emotionally speaking, he does not mean to despise the public. As for the "jinshi" and "gentleman", they are between the saints, that is, the supreme ruler and the common people, both of whom are detached from productive labor, and what we used to call "those who get something without work", so the difference between the two is only in the degree of moral and moral cultivation, I think that the former probably refers to people who have not yet become officials, and the latter refers to people who have already become officials.
8.12 The well-being is reasonable, the strict and strict is able to respect oneself, the division is the beginning of the end, the long-term can be long, the joy is not broken, the use of the knowledge is also, the cultivation of the use of the system is also, the sui sui is also the article, the bustling is the joy of the people, and the faint fear of the inappropriateness of others: if so, it can be described as a saint.
This is a song of praise to a saint, and the last sentence is actually saying that only a saint is qualified to receive such a praise. The whole section is rhyme, there are many difficult words, and the word formation method is very special, but there is no deep meaning and new meaning, so I will only introduce Mr. Zhang Jue's translation:" He is neat and tidy, he is methodical and majestic, he is respectable, he is unwavering, he is content, he is stable and enthusiastic, he is moral, he is perceptive, he is meticulous in his wisdom, he is strict in his observance of etiquette, he is at ease, he has a fundamental grasp of the etiquette system, he is gentle and happy, he likes the good words and good deeds of others, he is worried, he is afraid that others will not keep his name: like this, he can be called a saint. - The translator has made a lot of notes, and I have copied a few: Respect for oneself: to make oneself respectful, which means that others should not violate him in an impolite manner. Points: It is a mistake of "introduction" (Wang Niansun said). Sorrowful: "Disgusted", or "disgusted", also known as "stunned", contented and serene and happy. Faint: through "lazy", "earnest", sad look.
8.13 This is the only way to do it. The No. 1 said: Persistent and solid. He said: God is the one who governs the best and the one who governs the best is God, and all things are not enough to pour it into the name of the saint, and the god is the saint.
1. These few sentences are an explanation of how the saint was able to attain the state mentioned in the previous two verses, and the first sentence is a summary of this explanation: the word "this" should be translated as: "This is because"; The word "Tao" does not refer to morality, but to "the way he pursues as a saint", and even if he reaches the conscious and subjective reasons for "that performance, that state of mind, and that state". "Hu" leads to "Yu". The first sentence uses "out of the ordinary" to give a general answer, and then the answer is stated, which is a format for writing an article, a "routine". - Explanation: I explained the usage of the word "this" as above, not from the teacher's teaching, nor from the word books and grammar books, but from the reading of the "realization", although I can cite circumstantial evidence to prove that "this solution is correct", but after all, exegesis is not my profession, and I am very unsure, so please ask the reader to consider it for himself. In fact, I don't see a single commentator who agrees with me about the word "this", for example, one of them gives the translation of this sentence: "The moral quality of this saint arises from single-mindedness."
2. In the three sentences that explain "one", it should be noted that "曷" is equivalent to "he"; from the context, "曷 means God" is regarded as "曷 means God and is solid"; "Perfection" and "coercion" are isomorphic, according to which it can be seen that "coercion" leads to "muddy", and is full of righteousness; "God" here is just used to describe things that are done very smartly, so it is equivalent to "magical" and "wonderful", and some people translate it as "god", which seems to be inappropriate; "all things are not enough to pour it" means that "nothing (power) can shake him"; the "god solid" in the last sentence is a joint structure, that is, it is equivalent to "god and solid"; the last three sentences are "predicate" before the word "zhi" Words, which can be regarded as verbal particles, only play the role of Teton, can also be understood as adverbs, equivalent to "then". It can be seen that Xunzi attributed the subjective reason why the saints were saints to the fact that they possessed extremely high wisdom, so that they were "virtuous" in morality and "coerced" in ability ("governance" has the meaning of governance, conquest, and engagement), that is, the highest unity of virtue and ability; from the objective result, they are naturally those who "give to the people and can help the people", and they will inevitably achieve the unity of the highest morality and the greatest merit.
8.14 The saints are also in charge of the way, the way of the world is in charge, and the way of a hundred kings is the way. Therefore, "poems", "books", "rites" and "music" are all the same: "poems" are their aspirations, "books" are their things, "rites" are their deeds, "music" are their harmony, and "Spring and Autumn" are their subtleties. Therefore, the reason why "Wind" is not to chase is to take the festival, the reason why "Xiaoya" is the small, to take the text is also, the reason why "Daya" is the big, to take the light is also, and the reason why "Song" is the tost, to take the is and pass it. The way of the world is complete. The township is the one who is Zang, and the one who doubles is the one who dies. The township is such as not Zang, and the times are like the immortal, since ancient times and the present, there has never been.
1. How to understand the two words "guan" in the first three sentences? There is a note in this book: "Guan: the pivot, the key, the central link of the interconnection of things. The word "tube" in the next sentence is used as a verb and is meant to concentrate. So its translation is: "The saint is the hub of the principles of thought." The ideological principles of the whole world are concentrated in him, and the ideological principles of the holy kings of the past dynasties are also unified in him. I think there is no basis for the discipline of "guan" as the hub, and the first sentence of the translation seems to be "subject-verb mismatch". So I looked up the word book, and found that the word "guan" had the meaning of "spoon" ("Zuo Chuan: The Thirty-second Year of the Emperor": "Zheng people made me in charge of the north gate. Du pre-note: "Tube, 籥也." And I am very happy, because according to this teaching, these three sentences are to say: The saint is the spoon that enters the treasury of the Tao (using the rhetorical device of "substituting things for people"), and all the keys of the right way in the world are with him, and all the keys of the way of the kings since ancient times are also with him, so that all the ancient texts are nothing more than commentaries on his mind and personality. Isn't it impossible to find fault with this understanding? (The word "guan" is omitted or omitted after the word "dao" in the third sentence; "one" is an adverb, and the meaning of "all" is considered to be borrowed as "also", which can also be borrowed). If you think it's inappropriate to compare a saint to a spoon, you can translate the first sentence as "A saint is the one who has mastered the spoon that enters the treasury of the Tao", but the meaning has not changed at all. From this, I further thought that instead of treating the word "Dao" as a spoon, it directly means "management and control", and regard "Daoguan" as a noun component, which is equivalent to "piper", and these three sentences can also be straightened out, and the basic meaning has not changed. It can be seen that this verse is a continuation of the previous verse and continues to further praise the saints. After the five "words are", "its aspirations" and "its affairs" are respectively explained from "from which aspect" to "speak": "zhi" refers to the mind; "things" refers to political affairs; "action" refers to behavior; "harmony" specifically refers to the harmony of feelings, and "micro" is equivalent to "micro words and righteousness". The "take" of several "words" is the meaning of "credentials, with the help of" ("Yi Zhi Cixia": "Far and near take each other and regret miserliness. The "chasing" of "not chasing" means going with the flow, so "not chasing" means having a firm direction and not wandering. In the last few sentences, "xiang" leads to "direction", "towards, and caters" to righteousness, "double" leads to "back", "violates" righteousness, and "zang" and "die" are antonyms, so they refer to good results and perdition respectively.
2. The following words are introduced by the word "therefore", because the content of the four books of "Poems", "Books", "Rites" and "Music" was believed to be "Tao" at that time ("Gui" is the meaning of attribution, and "is" refers to the saint). The first sentence is the general leader, and the following sentences explain the division of labor of the four books, that is, they record a certain aspect of the sage; one more step "Spring and Autumn", my explanation is: perhaps the word "Spring and Autumn" is omitted from the front; otherwise, we have to assume that in Xunzi's heart, the first four books record the "Zhi, things, deeds, and harmony" of the previous kings, and the "Spring and Autumn" is Confucius's personal work, so there should be a difference. ——Saying that "the words of "Spring and Autumn" are its subtleties", it is because the most representative evaluation of the book "Spring and Autumn" is its "subtle words". The reason why the content of several parts of the Book of Songs is like that is also attributed to the role of the way of the saints. The final conclusion, of course, is that obedience to it will lead to good results, and deviation from it will perish.
The guest said: "Confucius said: 'Zhou Gong is prosperous. The more expensive and respectful, the richer and thrifty the family, and the more forbidden the enemy is defeated. Ying Zhi said: "It is not the trip of Zhou Gong and the words of Confucius." King Wu collapsed, became Wang You, Zhou Gongping became the king and King Wu, performed the nationality of the Son of Heaven, sat on the wall, and the princes tended to go down the hall, when it was the time, who was the husband to be respectful? 'Then he chose a horse and marched in, ate in the morning and ate in the relatives, stayed in the hundred springs at dusk, and was tired of the herdsman's wilderness. The person who killed was not Zhou, because of the Yin people, so there was no capture of the head, and there was no reward for the difficulty. On the contrary, the three revolutions, the five soldiers, the world, and the vocal music, so "Wu" and "Xiang" rose and "Shao" and "Protection" were abolished, and within the four seas, they were not easy to worry. In order to turn it into a smooth. Therefore, the outside is not closed, and there is no danger across the world, when it is time, who is the husband to prescribe?"
1. At the beginning of this section, it is said that a guest said that Confucius once praised the Duke of Zhou for "his magnificence", commended the Duke of Zhou for his noble status, but was more humble and courteous, and after the family became richer, he was more frugal and simple, and after defeating the enemy, he was even more vigilant and vigilant; Who is the husband to precaution?", refuting the three sentences quoted under the name of Confucius one by one. Therefore, I wondered: Didn't Xunzi really respect and respect Zhou Gong and regarded him as a saint, and why did he express "disdain" for Zhou Gong here? So I wondered: Could it be that this text is also Xunzi's handwriting? Could it be that the concepts of "Gong", "Thrift", and "Precept" in Xunzi's heart have specific meanings? Or is it ...... him? I haven't thought about these things yet, so I won't say anything.
2. A large part of the story of Zhou Gong belongs to historical knowledge, and there is no "Xunzi thought", so I will not explain it, but perhaps some readers are interested, so I will copy Mr. Zhang Jue's translation as follows: "When King Wu died, King Cheng was still young, and Duke Zhou supported King Cheng and inherited King Wu, ascended to the throne of the Son of Heaven, stood with his back against the screen, and the princes politely ran to meet him in the hall. At this time, to whom was he humble and polite? He took full control of the whole world and set up 71 vassal states, of which 53 were the princes surnamed Ji from the Zhou royal family; and the descendants of the Zhou clan, as long as they were not crazy and confused, all became the noble princes of the world. Who said that the Duke of Zhou was thrifty? When King Wu was crusading against the King of Zhou, on the day of his departure, he used the days of military taboo to march eastward, and offended Tai Sui, and when he reached Bishui, the river overflowed, and when he arrived at Huaicheng, the city wall collapsed, and when he reached Gongtou Mountain, the mountain rock collapsed. Uncle Huo said fearfully: "I have encountered five disasters in the three days since I dispatched the troops, I'm afraid it won't work." The Duke of Zhou said, 'The king of Zhou will cut out the belly and dig out the heart, and also imprison the basket, and Fei Lian and evil come to power, what is not to do?' So he chose a good horse and went on, ate in Qidi in the morning, camped in Baiquan in the evening, and came to the outskirts of the pasture land at dawn in the second day. Attacking with drums, the soldiers of the king of Zhou turned around and rebelled, so they killed the king of Zhou with the help of the soldiers of the Shang Dynasty. It turned out that it was not the people of the Zhou State who killed the King of Zhou, but the people who relied on the Shang Dynasty, so the soldiers of the Zhou State did not have the capture of heads, prisoners, and no rewards for charging into battle. After the army of the Zhou State went back, it no longer used the three leather products of armor, helmet and shield, put down all kinds of weapons, met with the princes of the world, and composed music, from then on "Wu" and "Xiang" rose and "Shao" and "Hu" were abandoned. Within the four seas, all of them changed their thinking, and because of this kind of education, they returned to the Zhou Dynasty. Therefore, every family does not have to close its door, and there are no boundaries when it comes to walking around the world. At this time, who is he wary of?"
3. I would like to talk about an off-topic question: What does the first sentence mean by "Ke Youdao said"? Does the word "Dao" mean the meaning of words? If so, why is it said as "Dao Said"? Is it possible to remove the word "Dao" or the word "Dao"? Could it be that the word "Dao" as a noun can still be used as a noun to "guide", so "Dao Yue" is a partial structure, and the meaning of "enlightening to say"? What is the meaning of the word "有" here? What is the role of the word "有道" here? Could it be that "Youdao" is the name of the guest, or is "Ke Youdao" a modification of "Youdao (Zhi) Ke"? I didn't think about all of this, and I really wanted to hear the opinions of the readers, so I wrote it down.
8.16 The Father is the one who is good at the world, and if there is no horse, he will not see his ability, and if he is good, he will not see his skill, and if he has no bow and arrow, he will not see his skill, and if he is good at adjusting the world, he will not see his merits if he has no land of a hundred miles. If you can't go far, a day and a thousand miles, you are not the father; if you can't shoot far and medium, then you are not Yi; if you can't use a hundred miles of land, but you can't use a day to control violence, you are not a great Confucian.
The purpose of this passage is to clarify the truth that in order for a person to show and confirm his ability, he must have conditions, and conversely, if he has the conditions and cannot show his ability, it means and proves that he actually has no ability, and the implication is: he should not brag. Logically speaking, this is a "eternal true proposition" and a "high-level repetition of the same language", but Xunzi said that this meaning, and used the examples of three famous people to state this meaning, but not to talk about logical problems, obviously focusing on the third example: he is using this way to affirm his confidence in Confucianism, that is, the great Confucianism in his heart, and to recommend it to the monarch who has insight and hopes to make great achievements. - Father and Yi are legendary figures, the former is the chauffeur of King Mu of Zhou, and it is said that he has extremely high skills in driving chariots and horses; the latter is the leader of the poor tribe of the Dongyi tribe in the Xia Dynasty, and is famous for being good at archery; when talking about Confucianism, he specifically mentions the "land of a hundred miles", which is a hint to King Wen of Zhou, because King Wen only owned the "land of a hundred miles" before the incident. Note: "see" is the same as "present"; "Tune one day" should be regarded as a combination of joint structure, meaning "mobilize and unify"; "Yugu Ma Xuan" and "Gong Tuo Ya Zhi" are joint structural phrases composed of "Yu Gu" and "Ma Xuan", "Gong Tuao" and "Ya Zhi" respectively, and these four are themselves subject-verb structures: so "Yu Gu Ma Xuan" is equivalent to saying: "The rook is strong, and the horse is selected".
8.17 The great Confucian, although he is hidden in a poor house and has no place to be placed, and the prince cannot compete with him for fame; in the position of a great doctor, a king cannot be a single animal, a country cannot be alone, and the princes are not willing to be ministers when they become famous; they cannot compete with a country of a thousand miles with a land of a hundred miles; and they can not compete with a tyrannical country for a day, and they cannot be tilted: it is the conquest of Confucianism. His words are similar, his deeds are courteous, his actions are unrepentant, his risk-taking, and contingency are wrong; he migrates with the times, admires the world, and changes in a thousand ways, and his way is the same: it is the joke of Confucianism. He is also poor, vulgar and Confucian, and he is also heroic, he is trivial, and he is afraid of heresy, and everyone is ashamed of it. The general rule is one day, and the poor are independent and noble. The sky cannot die, the earth cannot be buried, the world of the pole and the plantar cannot be polluted, and the great Confucian Mo can stand, and Zhongni and Zigong are also.
1. The first sentence is about the basic characteristics of Confucianism ("the sign of Confucianism"), and the subject "the great Confucian" is carried out until "and Mo Nengye"; however, the first clause led by the word "although" appears in the second section of this chapter, which is also used to describe "Confucianism", and then from the sentence "no standing cone" to the end of the sentence "Mo does not want to be a minister", it appears at the end of the eighth section of the "Non-Twelve Sons", where it is used to describe the "great Confucianism" of Confucius and Zigong, two "unpowerful sages". It can be seen that the great Confucianism in Xunzi's heart is a saint, including the first king and not limited to the first king: the sentence "with a hundred miles of land" is the "first king" of King Wen. - "Flogging tyrant" is a verb-object structure: "flogging" is to be beaten with a whip, a rod or a board, and "qi" is the same as "beating"; the object "tyrant" refers to a country ruled by a tyrant.
2. "His words are similar" to "his way is one also" is the basis and standard for speaking and acting of Great Confucianism ("Great Confucian Ji"), which can be translated in this way: he must speak in accordance with the law, always act in accordance with etiquette and righteousness, and never regret his mistakes in doing anything, because even when dealing with dangerous situations or dealing with sudden incidents, he always has left and right and responded appropriately; he has truly adapted measures to the times and advanced with the times, but no matter what measures he takes and how many methods he changes, the fundamental principles embodied are always the same. - Note: "Lifting things" in the sentence "He has no regrets" is often mistranslated as "doing things", but in fact, this is a partial structure, that is, this "lifting" means all;
3. "Its poverty" is the third meaning, which is a summary and evaluation of the life of Confucianism or poverty. The sentence "He is poor, and the vulgar Confucianism laughs at him" not only shows the transcendence of the Great Confucian, but also shows the short-sightedness, narrow-mindedness, obscenity, and snobbery of his opposite, the "vulgar Confucian". The four "zhi" characters in the sentence of "Qitongye" all refer to Confucianism ("Mo Zhi Neng Li" is "Mo Neng Lizhi", this "Mo" is equivalent to "no"), according to which it can be seen that the "Hua" of "Yingjie Huazhi" is the meaning of submission and following ("Lü's Spring and Autumn Great Happiness": "The world is peaceful, and all things are peaceful, all of which are turned into it. "High temptation note: "Change, still follow." Some people translate "huazhi" as "influenced by others", which is a mistranslation; "嵬庡庡" is the antonym and antithesis of "Yingjie", and the "escape" of "escape" is naturally better translated as "escape", and it is inaccurate to translate it as "escape". The words "heresy" and "many" must refer to those who have held and spread heresy, not to "heresy itself." The first four sentences of "Heaven cannot die" are based on "Confucianism" as the object of "death, burial, pollution, and establishment", so it is extremely commendable for the great spirit of Confucianism, so "death" should be "elimination", that is, "make...... extinguished", "buried" is equivalent to "buried"; "Dirty" is undoubtedly a defilement, and "Li" refers specifically to "name". Finally, he said "Zhongni and Zigong are also", which shows that the status of Confucius and Zigong in Xunzi's mind is very lofty.
8.18 Therefore there are laymen, laymen, Confucians, Confucians, and great Confucians. Those who are not learned, who are not justified, who are rich and profitable, are also laity. Miao learns miscellaneous deeds, does not know the queen of the law and a system, does not know the righteousness of the solemnity and kills the "poems" and "books", his clothes and deeds have been the same as the world, but he does not know the evil; his words and talks are no different from Mozi, but he can't say otherwise; the first king is to deceive the foolish and ask for food and clothing, and he has to accumulate enough to cover his mouth, then he will be promoted; with his eldest son, he will do things and lift his guests, if he is a lifelong captive and dare not have other ambitions: he is a vulgar Confucian. The queen of the law, a system, solemnly and righteously kills "poems" and "books"; his words and deeds already have the Dafa, but if he can't meet the Dharma teachings and hear what he has not seen, he will not know what he can do; he will know what he knows, and he will not know what he does not know, and he will not deceive himself internally, and he will not deceive himself externally, and he will not dare to be arrogant because he respects the virtuous and fears the law: he is also a Confucian person. The first king of the law, unified etiquette and righteousness, a system, to hold the broad, to the ancient to hold the present, to hold ten thousand; Gou benevolence and righteousness, and the like, although in the birds and beasts, if not white and black; relying on things and strange changes, unheard of, untasted, and suddenly one side, then the same as the class, nothing to be ashamed of; Zhang Fa and the degree, then if it is in line with the festival: it is a great Confucian. Therefore, if the master uses the laity, the country of ten thousand times will perish; if the vulgar Confucianism is used, the country of ten thousand times will survive; if the Confucianism is used, the country will be safe for a thousand times; if the great Confucianism is used, the land of a hundred miles will be long, and then in the next three years, the world will be one, and the princes will be the ministers; and if the country of ten thousand times is used, it will be determined by mistakes, and it will be destroyed in one day.
【Translation】
There is a distinction between the so-called layman, vulgar Confucianism, elegant Confucianism, and great Confucianism. Those who do not learn, who have no justice, and who are honored by wealth and interests, are laity. Wear loose clothes, wear a high hat, and simply follow the example of the previous kings and implement policies that are enough to disturb the world. Misleading doctrines are cited in a mess, and I don't know how to follow the example of the queen and unify the system. I don't know how to respect etiquette and righteousness and pay less attention to the Book of Songs and the Book of Songs. He dressed and behaved in the same way as the world, but he did not know that it was evil. His speech and conversation are already the same as Mozi's, but they are obviously indistinguishable. The first kings were cited to deceive the foolish in pursuit of food and clothing. When you are given savings and have enough to make ends meet, you will be high-spirited. I only know that I follow the eldest son, serve the villain beside the monarch, and be promoted as a high-class guest, as if I am a slave for life and dare not have other wills. These are vulgar Confucianism. However, the system of being able to follow the example of the queen is one, and he respects etiquette and righteousness more and pays less attention to the "Book of Songs" and "Shangshu", and there is already a general law for words and deeds, but it is obviously impossible to sort out the places where the legal system is not in good shape, and the places that have not been heard and seen. In this way, we know that he can't make analogies, but he just knows that he knows, he doesn't know and says he doesn't know, he doesn't deceive himself in his heart, and he can't deceive himself outward, so he respects the sage, reveres the legal system, and doesn't dare to slack off. Follow the example of the previous kings, unify etiquette and righteousness, unify the system, master the broad knowledge in a simple way, and grasp all things with a truth. If it is a category of propriety and righteousness, even among birds and beasts, it is as clear as distinguishing between black and white. Strange things and changes, unheard of, suddenly appear in a certain place, and they can also respond with a coherent category, without hesitation. If the legal system is opened to measure, it will be in harmony as if it were a symbol, and this is the great Confucian.
[Interpretation]
Xunzi said that there is a distinction between layman, vulgar Confucianism, elegant Confucianism, and great Confucianism, which is the classification of people who learn the way of sages. Combined with the previous on human virtue, it can be seen that Xunzi attaches great importance to the order of learning human virtue from low to high. The laity only know the benefits of wealth, and the vulgar only know that according to the "Book of Songs" and "Shangshu", there is actually no difference between the laity and the laity. Yaru can be the queen of the law, and he will be righteous and righteous. The Great Confucianism also knew that there was a way of the sage running through the ritual system, and he was able to cite the Tao of the whole category to respond to the changes of things. The great Confucian is Confucius and Zhou Gong, a sage. Xunzi pointed out here that the standard for measuring the level of a person is the virtue of the person, not just the knowledge ability.
1. In this section, officials are divided into four grades according to their personal personality and the merits of their ideological opinions, and the three higher levels are all Confucians, but there are differences between vulgar Confucianism, elegant Confucianism, and great Confucianism. The reason for this division is to provide a basis for the monarch to correctly select the talents who govern the country. The people recommended by Xunzi must be Confucianists, but there are high and low superior and inferior, and the people of other factions, he is placed among the "laymen" and does not mention them, so they are naturally regarded as belonging to the same category, that is, "if the master uses it, 'the country of ten thousand times will perish'". - But when I read this section, I have a feeling that Xunzi does not seem to strictly distinguish between the logical criterion of division and the "criterion of use value", that is, the two criteria are entangled, so when talking about the personality conditions of the four kinds of people and the superiority and inferiority of their ideological theories, the differences between them are obviously not clearly explained, and the article cannot be very argumentative. Therefore, we don't have to take too seriously those "descriptive and vague statements", and you can't rely on them to determine what kind of "Confucianism" a certain person is. This shortcoming is not only due to the times, but also related to the characteristics of the Chinese language and the style of Xunzi.
2. The first sentence is to make a division, and then it will talk about the four sub-items in turn, that is, the "traits" of the four types of people. He only said three sentences to the laity: "no learning, no justice, and prosperity is the glory", in which the words "no" and "none" are verbs, which respectively mean "despise" and "blame" ("Xunzi Fu Chapter" has the sentence "The gentleman respects but the villain does not?", in which the word "no" is to despise righteousness; "Guanzi Situation Solution": "There is no virtue to be safe, and there is no degree to govern it", and the two "nothing" are both "non" meanings. Some people translate the first two sentences as "do not study and ask for advice, do not pay attention to justice", which is a mistranslation caused by the desire to make sense, and the word "long" can be translated as "the highest principle". Next, there are a lot of difficult words in the text of vulgar Confucianism, elegant Confucianism, and great Confucianism, but most of them appear in the chapter of "Non-Twelve Sons", and the meaning of the text is not difficult to grasp, so I will not explain it in detail, but only point out: (1) "Kill "poem" and "book" is the opposite of "solemn rites and righteousness", so "kill" should be the antonym of "long", derogatory, despise, and "will...... (2) When talking about Yaru, the sentence "do not deceive oneself on the outside" is regarded as "do not deceive others on the outside", which may be mistaken because it involves the above sentence. In addition, the word "100 million" in the sentence of "Yiran", the original text of this word is written as a single person next to the word "suffer", according to Wang Niansun, it is a false word of "100 million", through "speculation", but some people think that through "suffering", "suffering" is a fearful adopted son, used to describe the "lifelong captivity" of "dare not".
3. The last few sentences led by the word "therefore" are the focus and theme of this section; the meaning of these sentences is clear, and it can be said that even for the vulgar Confucianism, Xunzi did not completely deny it, but also gave a considerable degree of affirmation, believing that they could guarantee the "existence of the country of ten thousand times". The Yaru does not seem to be much higher, because although they can make the country "peaceful", they are only "the country of a thousand times", so the difference between the two is only the difference in quantity, the difference in rank. The great Confucianism is different, and there is a qualitative difference between the first two: not only can the country of the "land of a hundred miles" be "long", but it only takes three years to make "the world one and the princes into ministers"; if the lord of the people is originally the monarch of the "country of ten thousand times", then "if the wrong one is wrong, one day will be the same" ("lift" means "practice" righteousness; "wrong" is "measure"), that is, just one measure and one morning time is enough to make him the head of the world (the word "bo" is the "bo" in the order of "bo, zhong, shu, and ji" , which means "first, boss"). ——Judging from this discussion and identification of the role of the great Confucian, Xunzi obviously exaggerated the role of the individual and adhered to the view that "heroes create the situation". But this is a common defect of his contemporaries, and his argument is also related to the fact that his focus on this question is "what kind of people should be selected to govern the country", that is, he is not discussing the philosophical question of the role of the individual in history in general, but only to point out the differences in the role of the individual, and thus sets aside many necessary premises.
8.19 It is better to hear than to hear, not to hear, not to see, not to see, not to know, and not to know what to do. Learn to stop at doing, and do it, and know it. Mingzhi is a saint, a saint is also benevolent and righteous, right and wrong, words and deeds, without losing the slightest, there is no other way, it is already done. Therefore, if you hear it but do not see it, you will be wrong if you are knowledgeable, if you see it but do not know it, if you know it, you will be delusional, if you know it, you will be sleepy. If you don't hear it, you can't see it, although it is not benevolent, and its way is a hundred moves and a hundred falls.
1. This passage seems to be easy to understand, but it is not. For example, it is uncertain whether the four "zhi" characters in the first four sentences refer to the same object, because it seems that nothing can act as a common object or object for "hearing, seeing, knowing, and acting". There is a book that directly translates these four sentences as "it is better to hear than to hear, it is better to see than to hear, it is better to understand than to see, and it is better to understand than to practice", if the translator "naturally thinks" that the four sentences are said for the same object and the same problem, it means that he has not used his brain and does not know what he is translating, that is, what he is saying. In this regard, my thoughts are: Here, Xunzi does not want to explain the whole process of people's understanding of a certain thing, but to express opinions on how a gentleman (actually an official and a monarch) should "manage things"; Isn't it better to ignore some things? Isn't it better to say that "the ears are not listened to and the heart is not disturbed" and "more things are better than less things"? Officials are different from their own political affairs, and generally speaking, it is better to be "diligent"; in other words, it is necessary to generally affirm the attitude of "it is better to take care of it than to take care of it." This is the concrete and practical content of the first sentence, "If you don't hear it, you don't hear it." Therefore, the next sentence "what you hear is better than what you see" is to follow this meaning: If you are in charge and understand the situation, it is better to listen to the report than to investigate it yourself, because "seeing is believing". Therefore, the third sentence "what you don't hear is better than you know" is easy to say, it must say: for what you know personally, there is also a question of "how to see", and you must find out the reasons and ins and outs of it before you can really grasp it. Mastering the situation is not the same as solving the problem, solving the problem directly belongs to "action", and acting correctly also requires other knowledge, as well as the subject's various qualities and cultivation conditions, so in the end it is said that "knowing is not as good as doing". ——With these four sentences, you can analyze and say that Xunzi believes that "indirect knowledge" is not as reliable as "direct knowledge", and perceptual knowledge is not as useful as rational knowledge, but from the requirements of interpreting the original text, we must first make it clear that Xunzi is talking about political issues, not discussing epistemology.
2. How should the sentence "do it, be clear" and especially the word "ming" in it? A commentator translated it as "only by practicing can we understand the reason", but this translation is obviously inconsistent with the form of the judgment sentence in the original text. I think this can be explained from the previous sentence "learning to do and stopping": Xunzi boiled down the "learning" of officials and monarchs to learning how to "hear, see, know, and act", so after speaking the four "zhi" words, use this sentence to point out that there is nothing else to learn, but of course, this must also be reasonable, so as to eliminate the "why" question that inevitably occurs in the listener's mind, so he went on to explain: "Do it, Ming also." It can be seen from this that this means that "action" is the end point of objective practice -- operational activities, and the subjective condition for reaching this step is "clarity"; correct action is the conclusive proof of "clarity," and "clarity" is the guarantee of correct action; therefore, the general purpose of learning is of course "clarity," and it should be said that "as for clarity and stopping." From this, it can also be seen that this "Ming" should mean "insight and wisdom", because only a high degree of unity of wisdom and virtue is enough to ensure the success of practice, that is, "doing the right thing". Here we see again that this "light" is the light of the saints, because only the saints have attained this unity. Only in this way can he go on to say, "Mingzhi is a saint, and a saint is also a ......", and if we do not understand the meaning of "Ming" in this way, this is uninherited, and it is incomprehensible; When right and wrong, words and deeds are in unison, without losing the slightest cent" is to have wisdom and insight ("dang" is borrowed as "judgment"). - "There is no other way, it is already done" means to put what you have learned into action ("already" is the meaning of "stop"). The few sentences introduced by the word "therefore" are to point out that each of the four sentences mentioned at the beginning is a link of "learning" and cannot be used in isolation ("knowledge" through "zhi", remember righteousness). "If you don't know what you do, you will be sleepy" means that if you don't take action if you have the subjective conditions to take action to solve the problem, then even if you treat people sincerely, you will fall into difficulties and will not be able to achieve your career. The last sentence is to say: If you adopt an attitude of "turning a blind eye" to political affairs, even if all your actions are impeccable and all are appropriate, it cannot be said that you have a benevolent heart and are benevolent, and your future will be "a hundred moves and a hundred falls", that is, it is impossible to succeed in anything. This is obviously a teaching, saying that if you want to achieve a career, you can't be a mother-in-law, only talk about having a kind heart, but you must take the opportunity to overcome obstacles and eliminate violence and peace!
This section shows that Xunzi did see that "hearing (smelling)-seeing-knowing-acting" is a series of understanding, which is in-depth step by step, and the latter step is the abandonment of the previous step, so "line" indicates the completion of a complete stage, and connotes all the positive results achieved in the previous stage. It's profound. It is a pity that he boils down the whole process of this understanding to the understanding of human ethics and politics, and if he does not understand it, he will not magnify it into the transformation of human understanding of the "world", and his concept of "action" only refers to ethical and political activities, not to all the "object activities" of human beings to transform external things. This is a common shortcoming of ancient Chinese epistemology, and this shortcoming makes ancient China simply not have a real epistemology.
8.20 If a man has no teacher and cannot know, he will be a thief, if he is brave, he will be a thief, if he is able to do something, he will be chaotic, if he is able to observe, if he is evil, if he argues, he will be born. If a person has a teacher and knows the law, he will pass quickly, be brave, be quick and mighty, be able to do it quickly, be quick to observe, and argue quickly and discuss it quickly. Therefore, those who have a teacher of the Dharma are also the great treasure of people, and those who do not have a teacher of the Dharma are also a great disaster for people.
These words are not a continuation of the above, and the word "therefore" on the head has to be recognized as a pronunciation word, which is equivalent to "husband". It is necessary to pay attention to the characteristics of the structure of this passage: each sentence takes "people" as the main language; "there is no teacher and there is no way" and "there is a teacher and there is a law" are implemented in the five sentences that follow it, and the word "and" is omitted before the words "yong", "yun neng", "cha" and "debate", and the word "and" here means "additional conditions", which is equivalent to "adding ...... words". Again, "knowledge" leads to "wisdom"; The "cloud" of "cloud energy" is equivalent to "have" ("Xunzi Faxing": "Things have been defeated, but the heavy rest, and its clouds are beneficial!", in which the word "cloud" should also be trained as "have"). The five "for" words are obviously equivalent to "do", the words behind the five "speed" words should be verbs, their meanings can only be understood, the translation may be difficult to be fair, some people will "through, might, become, end, debate" in turn translated as "access to affairs", "become mighty", "soon succeed", "understand everything", "judge right and wrong", I "dare not compliment", but it is not good to say that people translate wrong. From this section, we can know that Xunzi regarded the enlightenment and teachings of the "teacher" and the norms and constraints of the "law" as the socialization of human beings, that is, the sufficient and necessary conditions for consciously restraining the innate animal sexual desires and acting in accordance with social norms; the first five sentences are to affirm that without this condition, people will "reveal their animal nature", and the qualities that are originally virtues such as "wisdom, courage, ability, observation, and debate" will immediately become means and "accomplices" to satisfy the sexual desires of animals; on the contrary, with this condition, these qualities are real virtues, and they will arise It is the role of helping people achieve their careers faster and better, and improving their human nature. Therefore, the final conclusion is: "Those who have a teacher of the Dharma will also be a great treasure of man, and those who have not taught the Dharma will also be a great disaster for man." This idea should be said to be correct, and this is precisely the basic basis and basic content of Xunzi's "theory of sexual evil"; if his theory of sexual evil stops there, no one will disagree?—— let it go, Xunzi believes that all human virtues are conditional, and without the cooperation of corresponding conditions, virtue may actually manifest itself as "evil." This is actually the inheritance and development of Confucius's thought. Didn't Confucius say that "good benevolence is not easy to learn, and its concealment is also foolishness, and good knowledge is not easy to learn, and its concealment is also ...... and so on"?
8.21 If a person does not have a teacher, he will be strong, and if he has a teacher, he will accumulate it, and those who have learned the Dharma will not be able to govern independently. Those who are sexual, I can't do it, but I can do it, and those who are affectionate are not owned by me, but they can do it. Note the wrong customs, so the nature is also, and one is not the other, so the accumulation is also. The customs are shifted, and the quality is transferred for a long time, and one without the other is through the gods, and the heaven and earth are involved.
1. The last two sentences of the last section summarize the importance of the teacher's law, and this passage is to carry on that meaning, and then make a little explanatory play, explaining that if a person has a teacher's law, if he obtains a "great treasure", the lawlessness will cause a "great disaster", and the consequences of these two opposing things are realized through what means, intermediaries, and the origin of the teacher's law itself. The first two sentences are a general answer to this question: the presence or absence of the Dharma determines whether a person is "accumulating" or "exalting", and his "self" is "emotional" rather than "receiving". The words in this explanation will only be explained later. Therefore, reading this passage is all about accurately grasping the meaning of concepts such as "sex", "accumulation" and "affection" in Xunzi.
2. These words and concepts have been discussed in the "Honor and Disgrace", and now it should be relatively clear: sex refers to the innate nature of human beings, which is actually animal instinct; because the role of the teacher is to teach people to consciously restrain animal instincts and act according to social norms (in the words of Confucius, it is "self-denial and revenge"), the law tells people through coercive measures that they "must" control animal instincts, so as not to violate the "bottom line" of social norms and be punished, so the first sentence of this section says: "If people do not have a teacher, they will be strong." "Longxing", literally means "respecting nature", in fact, it means "only pursuing the satisfaction of animal instincts", so the saying in the "Honor and Disgrace" is: "If a person has no teacher and cannot be, then he will only see the ears of profit", "If a person has no teacher and cannot be, then his heart is right and his mouth and stomach are also". When people have the teacher's method, while suppressing animal instincts, they will naturally form some new desires, needs, and habits, and gradually "solidify" them into "psychological stereotypes", unconscious and even conscious behavioral norms, that is, "accumulation"; therefore, it is called "accumulation", one is to point out that these qualities are not inherent in nature, but are gradually "accumulated" by the acquired, and second, because there is a major difference between these qualities and nature, that is, its "development space" is huge, and it can continue to accumulate, accumulate, strengthen, and increase, so there may be a large gap between individuals. The more human beings develop and the more mature the individual becomes, the greater the role of the teacher in suppressing the instincts of nature, and the more prominent the role of cultivating "human virtues". - I explain this way to reveal the meaning logically contained in these "sayings", whether Xunzi thought exactly this way when he said these words, it is not necessarily, but we have no reason to conclude that he never thought of these things.
3. The role of the teaching method in the first two sentences is actually to affirm that the production of the teaching method has played a "turning and orienting role" in the development of human beings, so the following words, that is, the three sentences drawn from the word "and", are inferences: Therefore, the teaching method is produced from "feelings", not from sexuality. Therefore, it is not possible to "rule independently". -- The word "affection" obviously refers to the specific situation and conditions under which the Dharma can be produced and formed, so "getting affection" also contains the meaning that "because the situation is changing, the specific content of the Dharma is not fixed"; This "governance" means "governing", that is, playing a role, so "not enough to govern independently" means that the teaching method may not be a "accumulation" if it leaves certain conditions. This reflects that Xunzi requires a specific historical understanding of both the teacher and the "accumulation", and not absolute. By the way, some people translate the word "and" at the beginning of this sentence as "however", or copy it in the translation, and annotate the word "qing" as "referring to noble sentiments that conform to etiquette and righteousness", which is a mistranslation and misunderstanding from the result, and from the point of view, it is that the original text has not been carefully scrutinized, so that the author's train of thought has not been grasped.
4. Since the sentence introduced by the word "and" is the meaning of my explanation above, I will explain the nature of "nature, affection, and accumulation" next, so that the meaning is more grounded and convincing. From the expressions "sexuality" is "can't be" but "can be transformed", "love" is "not owned by me" but "can be", and "wrong customs, so it is also transformed", we can see that the "for" of "can" and "can" is the meaning of creation, and "hua" is the meaning of making it change, that is, changing. Because only in this way can these sentences be self-consistent and understandable: "sex" is nature, that is, natural disposition, of course, "can't be", but people are in different environments, and the same kind of disposition will be manifested in different specific forms, which is "can be transformed"; if this so-called "environment" is to promote the nature to change in the direction of conforming to etiquette and righteousness, that is, the direction required by the teacher, that is, it is "affection", and this "emotion" is of course difficult to say that it is "fixed (solid) by people", but it can undoubtedly be created, that is, "can be". Isn't this an excellent explanation for the previous sentence that says that the teacher's method is "affectionate," "not dependent on sex," and "not enough to rule independently"? The last few sentences say: "If you persist unwaveringly ("and not two") the "wrong customs" will "accumulate," and even if people's habits accumulate into virtues, so as to change the original animal instincts ("zhi"), over time, the essence of human beings will change ("metamorphosis"), and if you persist in it, you will be reborn and become like gods who do not eat fireworks and food in the world. Participate in heaven and earth". Of course, this is only the infinite possibility of human beings to restrain themselves, to transform their natural instincts, and to enhance and perfect the virtues of human nature. -- What does it mean to be "wrong"? I said it when I explained the "Honor and Disgrace Chapter", so I won't repeat it.
5. Finally, I would like to talk about a few meanings: (1) Reading this section in connection with Confucius's "similar sexuality, far away from Xi", I know that the first sentence is that if people do not "learn", they will indulge their natural nature, and the implication is that it will stay in the barbarian stage. (2) "Longji" is the opposite of the "Longnature" in the previous sentence, so "Ji" refers to the "habit" that has been accumulated over time in the process of restraining natural nature and acting according to social requirements, which can be referred to as "Xi". It is the difference in "accumulation" that makes there a large gap between people, so Confucius said that "Xi is far away". (3) This section shows that Xunzi also acknowledges that people's actual actions may be good, but he does not interpret this as "human nature is also good", but believes that human nature is "transformable". Therefore, the purpose of his theory is to create a social environment in which people's hearts are "transformed" in the direction of goodness. This seems to be consistent with the statement and purpose of Christianity, and from the point of view of social moral construction, I think that operating according to this theory will be more effective than predescribing the inherent goodness of human nature, because it will greatly reduce the interference of idealism as utopianism, and enable moral construction to embark on a practical, pragmatic, and down-to-earth path.
8.22 Therefore, the soil is a mountain, the water is a sea, the twilight is the age, the highest is the sky, the next is the land, the six fingers in the middle of the universe are the extreme, and the people of Tu are all good and full of saints. He asks for it and then obtains it, achieves it for it, accumulates it and then raises it, and then completes it and then holiness. Therefore, the saints are also the accumulations of people. People accumulate ploughing and become farmers, accumulate cutting and become craftsmen, accumulate anti-goods and become merchants, and accumulate courtesy and righteousness and become gentlemen. The son of the craftsman will continue to do something, and the people of the capital will learn their clothes, live in Chu and Chu, live in more and more, live in summer and summer: right and wrong nature also, accumulation is also natural.
This section is a continuation of the word "accumulation" mentioned in the previous section, but it is no longer about the "character" and virtue as the result of "accumulation", but focuses on the process of "accumulation", that is, from the nominal "accumulation" to the role of the verb "accumulation", that is, the "behavior" of "accumulation", and from the natural phenomenon to people (with "Tu Zhongren" metaphor replaced, "Tu" leads to "way"), saying that people "accumulate good and exhaust" become saints, and generally explain the role of "accumulation": in what direction do you "accumulate yourself" It also implies that if you don't "accumulate", you will be nothing, and you will always be just an "animal man in nature". It is enough to grasp these - the first few sentences of "Χ" are to say that the "behemoths" of "year, heaven, earth......" are all "accumulated", so that in the end, the saints are also accumulated by "accumulating goodness", implying that the saints are not born, so they are emphasized with a few "after" words. The next few sentences of the "craftsman" sentence are to first state the kind of environment in which people are in, and they will naturally "accumulate" the corresponding skills and qualities, and finally point out that the skills and qualities are not natural, but "accumulated". Note: "six fingers" means six points to the left, right, front and back, up and down; "Succession" should mean "inheritance of father's profession"; The literal meaning of "Anxi Qifu" is to be content with and get used to the clothing of the locals; "living in Chu and Chu" means that if you live in Chu State, you will be accustomed to the fashion of Chu State; "Mi" has obedience and obedience, so "Accumulating Mi" means to persist in obedience for a long time. In addition, the word "people" is suspected to be a derivative text.
8.23 Therefore, if a person knows that he is cautious about his mistakes, cautious customs, and great accumulation, he is a gentleman, and if he indulges in sex and is not enough to learn, he is a villain. If you are a gentleman, you will always be safe and prosperous, and if you are a villain, you will often be in danger. Mortals don't want to be prosperous and hateful, so only the gentleman can get what he wants, and the villain will do what he hates. "Poems" says: "Wei this beloved, Fu beg for Fudi; Wei Bi forbearance, is to take care of the revenge." The people's greed and chaos would rather be poisonous?"
1. This section is based on the role of "accumulation" mentioned in the previous section, pointing out that the difference between a gentleman and a villain is rooted in the former "accumulation" and the latter not "accumulation", but it is very specific, pointing out the actual performance of "accumulation" and "non-accumulation" of the two, and also pointing out the difference between the daily mentality of the gentleman and the villain.
2. The five words "cautious", "cautious", "big", "vertical" and "sufficient" in the first sentence are all verbs: "great accumulation" means that we attach great importance to "accumulation", and "insufficient learning" means that we do not attach importance to learning ("foot" has the meaning of attaching importance to righteousness, "Xunzi Treatise on Etiquette": "However, the lawless rites are not polite enough, and they are called the people who have no way; The "for" in the latter sentence of "for a gentleman" and "for a villain" is a conjunction expressing a hypothetical relationship, which is equivalent to "if"; The word "so" in the next sentence is borrowed from "gu", which is equivalent to "but", and "徼" means "invited", which means to attract; and "日徼" is a battle with "can get", so the word "day" has the meaning of "daily" and "always". The quotation is from "Poetry Daya Sangrou", which is translated as: "With these kind people, you do not ask for them and do not use them, but you take care of and value those who are cruel and cruel." If the people are bent on rebellion, are they willing to be killed?"
8.24 Theory of Man: The will is not free from selfishness, and the people are expected to regard themselves as the public; the deeds are not free from filth, and the people are expected to take themselves as the cultivation; the very stupid ditches, and the people are expected to know themselves: it is the people. Willing to endure selfishness, and then be able to be public, practice forbearance, and then be able to cultivate, know and be good to ask, and then be able to be talented: public, cultivation and talent, can be described as a small Confucian. Zhi'an Gong, practice Anxiu, and know the general category: if so, it can be described as a great Confucian. The great Confucians, the three princes of the Son of Heaven, the minor Confucians, the princes, doctors, and scholars, and the people, workers, farmers, and merchants. The reason why the master of the people is the inch, ruler, search, and zhang inspection style of the ministers. Humanity is the best.
【Translation】
The human category is as follows: the will is always selfish and unjust, and wants others to think that it is just. Behavior will inevitably be filthy and despicable, and hope that others will think that they are cultivated. He is very ignorant and ignorant, and wants others to think that he is wise. This is the multitude. The will controls selfishness, then it does justice, it controls the emotional personality, and then it is cultivated, wise and loves to ask questions, and then it is talented. Fair, cultivated and talented, he can be called a little Confucian. And the will is naturally content with justice, the behavior is naturally content with self-cultivation, and wisdom runs through all categories, so it can be called a great Confucian. The great Confucian can be the Son of Heaven and the Three Princes, the small Confucian can be the princes, doctors, and scholars, and the people can be workers, farmers, and merchants. The system of etiquette and righteousness is the standard by which the monarch measures his ministers. The human ethics category can be expressed in it.
[Interpretation]
For different Confucians, politically, the great Confucianism should be the three princes of heaven, the minor Confucianism should be the princes and scholars, and the people should be the workers, peasants and merchants. And the combination of people of various categories of humanity can achieve the political work of the world and the country, which is the scope of the gentleman's expertise. Xunzi said the reason why a gentleman should be in the upper position. Now that we are going to vote for the meritocracy, should we elect according to the standard of a gentleman and a great Confucian?
1. This section is based on people's public spirit, virtue and talent, and divides people into three levels: ordinary people, small Confucianism and great Confucianism, and believes that the former is suitable for being craftsmen, farmers, and merchants, that is, they cannot be officials, and the latter can be big officials, and small Confucians can only be small officials, so there is no shining thought.
2 The "treatise" in the first sentence is borrowed from "Lun", and "Renlun" refers to the category of people, so the meaning of the sentence is: Ideologically they have not eliminated evil thoughts and selfishness, but they want others to think that they are impartial and selfless; their deeds have not been detached from filth and dirtiness, but they hope that others think that they are good and beautiful; they are actually very ignorant and shallow, but they want others to think that they are wise and wise, and this is the ordinary people. - Xunzi's definition and view of "everyone" in this way is obviously out of a kind of arrogance, which is closely related to his fact belonging to the ruling group, but in all fairness, this statement is basically in line with reality, and it is more in line with his theory, and he is not deliberately belittling anyone. The difficult words can be properly explained from the translation, so they will not be explained.
3. The word "forbearance" in the definition sentence of "Xiao Confucian" means restraint, and "forbearance temperament" means to restrain the instinctive desires of animals. The two words "forbearance" show that Xunzi believes that Xiao Confucian, that is, a good person in general, is not without "selfish distractions", but is restrained by public goodwill (the "while" in the sentence "Gong, Xiu and Cai" indicates a juxtaposition relationship, which is equivalent to "and"). When talking about "Great Confucianism", he only says "An Gong" and "An Xiu", that is, only when his behavior truly embodies "Gong" and "Xiu" can he feel at ease, and still does not say "no selfish thoughts". This is very realistic, and this argument shows that Xunzi has a very good style of study, and does not want to use unconventional and exaggerated statements to sensationalize. - "Three dukes" refers to the highest officials who assist the monarch to grasp the military and political power, the names of each dynasty are different, the three dukes of the Zhou Dynasty are Taishi, Taifu, and Taibao (see "Shu Zhou Guan"); "Xun" is a unit of length, eight feet is a Xun, "the person who is the master of the people is the inch, ruler, Xun, and Zhang" is a figurative saying, which means: Rite is the ruler's measure of the courtiers' public heart, virtue and ability.
8.25 A gentleman has an altar in his words, a guard in his deeds, and a long way in his deeds. The request of morality is no less than the existence of peace, the request of words and aspirations is not less than that of the scholar, and the request of morality is not less than that of the queen. After three generations, it is called a swing, and the king of the second queen of law is indecent. The high, the low, the small, and the ministers are nothing more than the reason why the gentleman is determined to be in the altar and the court. Therefore, if the princes ask about the government, they will not tell if they are not in peace; if they ask about learning, if they are not as good as scholars, they will not teach; and if they are not as good as the king, they will not listen to the opinions of a hundred schools. The husband is said to be a gentleman, who has an altar and a guard.
This passage does not have much meaning, from the article, there is also a suspicion of making up words, the first two sentences of "altar", "anti-table" is not easy to understand, Mr. Zhang Jue's annotation is: "Altar: the foundation of the temple." Yu: The eaves. Altar: By extension, it refers to the boundary. Defense: embankment, by extension, refers to the limit. Table: Signs, Standards". Therefore, he translated the first three sentences as: "A gentleman has boundaries in his speech, a standard in his actions, and a special point in his opinions." I don't know if he did the right thing about the annotation and translation, but I couldn't make an opinion, so I had to take it. Yang Liang said that the former one is a "political" mistake, which is probably correct, because in this way it can be matched with the "peace and survival" (referring to "the safety and survival of the country") in the next sentence. The "two" of "no less than" is undoubtedly a verb and deviates from the meaning, and "the queen of the queen" is treated with the "former king", which must refer to "the monarch of his own country today." Thus, the three "seeking" sentences can be understood. The next few sentences up to the word "therefore" probably say: When preaching "Taoism", if you accuse the Xia, Shang, and Zhou dynasties, it is presumptuous; when talking about the law, if you deviate from the monarch of the current dynasty, it is not in accordance with the rules ("pass" has the meaning of accusation; "Ya" means to conform to the norms), so when a gentleman puts forward his own ideas, he can be high, low, small, or big, but he is never presumptuous or does not follow the rules, but only in this way can he make himself have independent thoughts and be active on the altar and lobby in the court. In the last few sentences, it is only necessary to know that "not to" means "not involved", and there will be no obstacles. —— The two sentences of "said to be debauchery" and "said to be indecent", Mr. Zhang Jue's translation is: "When talking about political principles, it is called debauchery and absurdity when it exceeds the Xia, Shang, and Zhou dynasties, and when talking about the law, it is called debauchery and absurdity, and when talking about the law, it is called injustice if it deviates from the contemporary emperor." I really don't understand what the meaning of "minister" is, but I just think that it should be the opposite of "small", so I will translate it as "can be big". For the word "minister", the commentators mostly adopt the method of only translating but not annotating to "pass the test in confusion". - I really can't figure out why Xunzi used such a paragraph as the conclusion of this article.