【Yao Haitao】"Lü's Spring and Autumn" Xunxue Factor Exploration
Author: Yao Haitao (Qingdao City University)
Source: Published with permission from the author
Originally published in Studies in the History of Chinese Thought, Volume 1, 2023
Abstract: There are many Xunxue factors in Lü's Spring and Autumn Period, which have been ignored by the academic community. Judging from the motivation for the creation of "Lü's Spring and Autumn", it has a considerable relationship with the book "Xunzi" in Kosen-rufu at that time. From the perspective of the relationship between the two books, at the end of the Warring States Period, when Xunzi was popularized and disseminated, it is very likely that Xunzi became the compilation material and reference text of Lü's Spring and Autumn Period. Judging from the specific content reflected in the text of "Lü's Spring and Autumn Period", it should have a considerable relationship with the Qi State Jixia School Palace and even Xunzi. Further, the author group of "Lü's Spring and Autumn" may even have Xunzi disciples. Judging from the Xunxue factors and their performance in Lü's Spring and Autumn Period, the two books are both between academia and politics, and have the theoretical characteristics of inclusiveness and criticism. The two books have the same thoughts, and there are many aspects, such as heaven and man, righteousness and benefit, ancient and modern, cause and falsehood, dyeing and graduality. It is of great theoretical significance to explore the Xunxue factor in Lü's Spring and Autumn to correctly understand the complex relationship between the two books.
Keywords: Lü's Spring and Autumn Period; "Xunzi"; Xun Xue; Exploring the microscopic
introduction
If we look at it from the chronological order, the two books of "Lü's Spring and Autumn" and "Xunzi" are naturally "Xun" first and "Lü" later, and there is no suspicion. If we look at it from the ideological context, the hidden ideological context between the two books is a matter of opinion. Scholars have conducted in-depth research, which has laid a good foundation for the study of the relationship between the two books, but due to the different conclusions and some of the arguments are not accurate, it has also brought a lot of trouble to the study of the relationship between Lü's Spring and Autumn and Xunzi. Therefore, clarifying the relationship between the two is still a major topic in the study of the history of Chinese philosophy.
Sato made a <荀子><吕氏春秋>comprehensive study of Lü's Spring and Autumn Period and Xunzi in his masterpiece "The Order of the World in the Post-Zhou and Lu Era: A Comparative Study of Political Philosophy", and drew some new conclusions. He examines the second book in the context of the post-Zhou and Lu eras, and believes that Xunzi has no direct influence on Lü's Spring and Autumn Period. The commonality may only be related to the common ideological background of the two schools, because they share the same thoughts. Based on some materials in the "Historical Records", he proposed that "Xunzi" had a certain stimulating effect in the completion of "Lü's Spring and Autumn Period", and that was all.
Due to their similar historical scenes, the two have a certain common sense of problems, which leads to the common ideological concepts of the two. This view is very different from the mainstream view of the previous academic circles, and it has a certain degree of innovation. Sato's research is based on the broad background of the post-Zhou Lu era, and introduces the common scene and problem awareness of Kanshita scholarship, which gives people a refreshing feeling. However, the conclusion that the two books do not have a direct impact is debatable. The time distance between the two books "Lü's Spring and Autumn" and "Xunzi" is so close, can the ideological distance be far? What is the truth about the relationship between the two books? Obviously, these issues need to be revisited in order to properly position the relationship between the two books.
1. The creative motive and nature of Lü's Spring and Autumn Works
"Lü's Spring and Autumn" is a book of collective writing planned by Qin Xiang Lü Buwei. Regarding the motivation for the creation of "Lü's Spring and Autumn", it is natural to find it mainly from the curator Lü Buwei. To summarize the views of the academic community on the creative motives and the nature of the work, there are about the following three points.
First, "shame is noble" said. Huang Zhen, a scholar of the Southern Song Dynasty, believes that "Lü's Spring and Autumn Period" was "shameful and noble", and because it was stimulated by the Four Princes of the Warring States Period and the book "Xunzi", it was "stolen from the name of "Spring and Autumn". It was Sima Qian who first pointed out that Xunzi played a stimulating role in the writing of Lü's Spring and Autumn Period. "Historical Records· Biography of Lü Buwei Lie" cloud, "When it was, Wei Youxin Lingjun, Chu Youchun Shenjun, Zhao Youpingyuan Jun, Qi Youmeng Weijun, all corporals liked the guests to fall in love with each other." Lü Buwei was ashamed of Qin's strength, and he also attracted scholars, and he met him well, and there were 3,000 diners. At that time, the princes had many debaters, such as Xun Qing's disciples, who wrote books and spread all over the world. Lü Buwei made his guests write and hear, and the collection of theories is considered to be eight readings, six treatises, and twelve epochs, with more than 200,000 words.
In order to prepare for the ancient and modern things of heaven and earth, it is called "Lu's Spring and Autumn". Buxianyang City Gate, hanging a thousand gold on it, extending the princes and travelers guests have the ability to increase the loss of a word to give a thousand gold. From Sima Qian's description, it can be read that the vassal states raised more debaters, and Lü Buwei was influenced by the style of the four princes of the Warring States Period, and believed that Qiang Qin should also be a scholar and a soldier, so the number of scholars he recruited reached 3,000. This is the first stimulus. The formation of the style of raising warriors in the Warring States period was mainly due to the political needs of the lords of the countries to dominate the world, and the scholars mainly played the role of think tanks. From the "Xihe Learning" of Wei in the early Warring States period, to the Jixia School Palace of Qi in the middle of the Warring States Period, and then to the compilation of "Lü's Spring and Autumn Period" by Lü Buwei's 3,000 disciples in the late Warring States period, we can draw the conclusion that "the academic center is the political center". This kind of marriage between academia and politics has created a grand scene of a hundred schools of thought contending and has given birth to brilliant ideological achievements.
Xunzi's "writing books and distributing the world" gave Lü Buwei a second stimulus. So under the planning of Lü Buwei, the book "Lü's Spring and Autumn" was compiled by his disciples. In order to show off the fine review of his book, he actually offered a reward of a thousand words in Xianyangmen. Judging from this series of operations, Lü Buwei's political motives for writing the book have been obscured, and have been replaced by non-political commercial hype such as showing off and showmanship. Obviously, this is completely inconsistent with Lü Buwei's role as prime minister and political background at that time.
What was the reason for Lü Buwei's determination to write a book named after "Lü Shi" and "Spring and Autumn"? When it comes to "Spring and Autumn", people immediately think of Confucius's "Spring and Autumn". Feng Youlan said in the preface to Xu Weishu's "Lü's Spring and Autumn Collection", "However, this book is not called 'Lü Zi', but "Lü's Spring and Autumn". …… Therefore, although this book is not an important book of the sub-department, it is actually a treasure trove of historians." Lü Buwei's own opinion is important, but the opinion of future generations may be even more important. The reason why the book is named "Spring and Autumn" is, of course, not purely to regard it as a historical or ideological book, but may have more far-reaching political considerations.
Second, the theory of political indoctrination and political conspiracy. According to this theory, "Lü's Spring and Autumn" is a political work, which is an ideological preparation for the edification of the first emperor and even for the usurpation of power by Lü. Guo Moruo believes that Lü Buwei and Yingzheng have deep-seated contradictions. Although Lü Buwei does not necessarily have the ambition to replace him, he should have the ambition to stand up for all generations. The compilation of "Lü's Spring and Autumn Period" "will never be just out of vanity, as Sima Qian said, just out of the vanity of wanting to compete with the four sons of other countries."
He argues that the book is rather clumsy in its compilation and "contains great political significance." In addition, Guo Moruo speculated that Qin Shi Huang may have been a great dictator for a long time, and the reason why Lü Buwei rushed the "Lü Shi Chunqiu" to be written in the eighth year of Qin Shi Huang was to correct his policy bias and to preach. Historians Yang Kuan and Guo Moruo have a similar view, and he believes that the reason why Lü Buwei made Lü's Spring and Autumn Festival public in 241 BC in the form of a high-profile appearance of "one word and a thousand golds" was "to make his doctrine a single statue before Qin Shi Huang personally took charge of government affairs, so that Qin Shi Huang could become the practitioner of his doctrine, so as to maintain his original status and power."
Mr. Qian Mu's thinking went further, about the matter of a thousand words, Qian Mu said, "I suspect that this is the Lu family's guests borrowing this book to gain public reputation and buy the hearts of the world." It is like a "Spring and Autumn Period", the law of the new king, and it is attributed to the Lu family. Such as the Wei of the Jin Dynasty in the past, the field of Qi. Those who sacrifice others for the guests do not have the intention of replacing Qin. That is, it is known as the eighth year of the reign of Qin, and it has shown the status of no first emperor. At that time, there must have been a conflict between the Qin court and Buwei, which was unknown in the historical books." From this point of view, "Lü's Spring and Autumn" does have political considerations, and it is not known whether there is a conspiracy to usurp the throne and seize power. Judging from later history, Lü Buwei did not achieve his goal and buried his life. The main reason for this is that Qin Shi Huang advocated the use of Legalism to govern the country, and rejected the Confucian and Taoist governance method of the Lü Spring and Autumn Period. The paradox of history is that "Lü's Spring and Autumn Period" was born because of politics, but later it became an academic masterpiece, an academic fusion of Confucianism, Taoism and Mohists. Although it came from many hands, it has become a summary work that gathers hundreds of academic schools, just like "Xunzi".
Third, academic miscellaneous and ideological integration theory. From the point of view of the practical significance of Lü's Spring and Autumn in the history of thought, the academic significance prevails over the political significance. It is the so-called "deducing this book, which is greater than the right of all the sons". From the perspective of the main body of writing, it belongs to the political writing engaged in by the academic team. Academia served politics, especially in the last years of the Warring States period. Judging from the promotion of reason (Guo Moruo's words) in "Lü's Spring and Autumn", it is by no means a hot-headed work, but a work that has been carefully considered and planned for a long time. To this day, there is little controversy about locating Lü's Spring and Autumn as an academic work. However, there is considerable controversy as to whether it is an academic work compatible with the theory of Zhuzi or a representative work of miscellaneous families. Since the "Hanshu Art and Literature Chronicle" listed it as a miscellaneous family, the "Lü's Spring and Autumn Period" miscellaneous family theory seems to be unshakable. Although this book has a unified planner Lü Buwei, because it is out of many hands, its logic and systematization are greatly reduced, and it is no wonder that later generations regard it as a miscellaneous family. This argument is well-founded and cannot be easily refuted.
Due to the lack of historical materials, the creative motive of "Lü's Spring and Autumn" can only be annihilated in the rolling smoke and dust of history, leaving endless thoughts for future generations. This has led to different interpretations of the nature of the book. "Xunzi" is a classic that cannot be avoided in the formation process of "Lü's Spring and Autumn", and it is interesting to explore the correlation between the two.
2. Several levels related to "Lü's Spring and Autumn" and "Xunzi".
What is the relevance of "Lü's Spring and Autumn" and "Xunzi"? As mentioned above, according to the "Historical Records", the "Spring and Autumn Period of the Lü Family" was stimulated by the "Xunzi" and compiled, so it can be said that the connection between the two books began at the earliest stage of writing.
First, when "Xunzi" was already all over the world at that time, the author of "Lü's Spring and Autumn" was probably familiar with this book, and even the compilation team had this book and used it as a compilation material and reference text. Because at that time, the academic influence of Xunzi and "Xunzi" was already very great, and the so-called "writing books all over the world". Xunzi once entered Qin and had in-depth exchanges with King Zhao and Ying Hou, and his disciple Li Si had a certain status in Qin, and many factors made the spread rate of "Xunzi" in Qin necessarily high.
Xu Fuguan once made a systematic study of the Lü Spring and Autumn Period, believing that this book is a synthesis of the pre-Qin classics and the hundred schools of thought, and then clearly pointed out that it "adopts the ideas of others and does not make a name, such as Mencius and Xunzi are one of them". According to Xu Fuguan, the name of Xunzi does not appear in "Lü's Spring and Autumn", nor does it appear in the current "Xunzi" sentences, but the book still uses or even uses Xunzi's thoughts.
Why didn't Xunzi appear in "Lü's Spring and Autumn"? First, from the personal point of view of the compiler, if a scholar who left the Jixia Academy to Lü Buwei may have deliberately ignored it because he or his teacher had thoughts with Xunzi. In "Lü's Spring and Autumn Period", Lian Zihuazi appeared many times, and at that time, "books were written all over the world", the famous Xunzi did not appear, which is obviously a bit unreasonable. Second, from the perspective of the planner, Lü Buwei may have deliberately avoided Xunzi when he issued the task of writing, and made a rigid requirement to restrict Xunzi's inclusion in the book for his personal purpose of making "Lü's Spring and Autumn" compete with "Xunzi". As mentioned above, it can well explain why Xunzi did not appear in "Lü's Spring and Autumn Period", and did not directly quote the sentences of "Xunzi". Of course, the absence of direct appearance does not mean that there is no indirect appearance, nor does it mean that there is no substantial ideological influence, let alone that there is no Xunxue factor.
Second, judging from the specific content reflected in the text of "Lü's Spring and Autumn Period", it should have a considerable relationship with the Qi State Jixia School Palace and even Xunzi. Judging from Sima Qian's statement that "Lü Buwei made his guests write and hear", there are many disciples in Lü Buwei's compilation group, so "everyone writes and hears". Since it is a "book and a book", a large part of the content of what he hears will become the content of this "Lü's Spring and Autumn Period". The allusions used in "Lü's Spring and Autumn Period" involve more Qi figures, such as Guan Zhong, the King of Qi and the sons of Jixia. For example, "Bao Geng" and "Zhishi" discuss the affairs of Jing Guojun and King Qi Xuan, and the affairs of Meng Weijun and King Qi Wei, and also involve two important figures in the Jixia School Palace, one is the appearance of the agent, and the other is Chun Yu. In addition, the sons of Jixia mentioned by it also include Ershuo, Yin Wen, Shen Dao, Tian Piao, etc.
"Lü's Spring and Autumn" involves not only the names and allusions of the characters, but also their differentiated ideas. And this is by no means something that ordinary authors can know, and the so-called people who are not familiar with the Qi Kingdom and the Jixia School Palace cannot do it. And the secret allusions of the important monarchs and ministers of the Qi State and the characters under the Qi State cannot be known in detail unless they have a certain social status and have not lived in the Qi State for a long time. Even if the disciples who are engaged in this part of the writing are not Qi people, they must have the experience of living in Qi, and even the scholars who once lived in the Jixia School Palace. It can be seen that the author team of "Lü's Spring and Autumn" has a great possibility of traveling people in the Jixia School Palace. A very likely speculation is that with the decline of the Jixia School Palace and the rise of the power of the Lu family, many scholars of the Jixia School Palace entered the Qin Dynasty from Qi, opened a new stage of life, and participated in the compilation team of the "Lü Spring and Autumn Period".
In addition, according to Gao Lu's "Lü's Spring and Autumn Preface", "Buwei is a collection of Confucian books, so that what he hears, for the twelve years, eight readings, six treatises, a total of more than ten thousand words, preparing the ancient and modern things of heaven and earth, called "Lü's Spring and Autumn". The term "Confucian book" seems to indicate the close connection between Lü's Spring and Autumn Period and Confucianism. This is not the case. According to the Liang jade rope, "Confucian books" should be the falsification of "Confucian scholars". It should be noted that in the pre-Qin period, Confucianism was not a proper name for Confucianism, but a general term for learned people.
Hu Shi's "Confucianism" once proposed that Lao Tzu is an orthodox old Confucian, and Confucius is a family. If the "Confucian books" and "Confucian scholars" here are identified as Confucianism, it is difficult to explain why the "Lü's Spring and Autumn Period" does not focus on Confucianism and has a miscellaneous aspect. Therefore, the term "Confucianism" here should be used in its broad sense rather than as a proper name. For example, Liu Xiang once regarded Han Fei as a "famous Confucian", which is exactly what he meant. It can be seen from this that the composition of the compilation team of "Lü's Spring and Autumn" must be of a mixed and impure nature. The ability of this team of writers to form a team is undoubtedly a good source. Xunzi once served as a sacrificial wine and the most teacher, and his disciples were numerous, whether it was from the Jixia School Palace or from social channels, Xunzi's disciples were very likely to join the writing team.
Third, there may be Xunzi disciples among the authors of "Lü's Spring and Autumn". Yu Zongfa believes: "Because when the book "Lü's Spring and Autumn" was written, not long after Xun Qing entered the Qin Dynasty, and Xun Qing was still an elder in the academic world at that time, there was a distinct color of Xun Confucianism and doctrine in the book "Lü's Spring and Autumn". "Lü's Spring and Autumn Period was written in 241 BC, and Xunzi entered the Qin Dynasty earlier than this year. According to scholars, Xunzi entered Qin in 262 BC. Xunzi once entered Qin and had in-depth and detailed exchanges with King Zhao and Ying Hou on the geographical features, human customs, and official settings of the Qin State, and gave a high evaluation of "shape victory", "ancient people", "ancient officials", "ancient dynasty", and "four generations have victory, not luck, and number". Combined with Xunzi's ideological character, this evaluation should not be a compliment, but a real impression. Xunzi's entry into Qin undoubtedly played a positive role in promoting the spread of Confucianism and Xunxue in the Qin State. In addition, Xunzi's disciple Li Si started from Tingwei in the Qin State until the later prime minister's honorific position, which is undoubtedly conducive to the expansion of Xunzi's thought in the Qin State and even the vassal states.
According to Guo Moruo's opinion, Lü Buwei entered Qin at about the same time as Xunzi. Lü Buwei may have seen or taught Xunzi - "Even if Buwei has never met or taught Xunzi, and Xunzi's opinion is transmitted indirectly through his disciple Li Si, there is no problem." If so, then the editor-in-chief Lü Buwei himself is a disciple of Xunzi or a "re-transmission disciple". Xu Fuguan believes that "Lü's Spring and Autumn Period" "may have been influenced by Xunzi's doctrine and set a precedent for Han Confucianism to emphasize the teacher's method". Some scholars believe that many of the editors are Xunzi disciples, and Li Si is the most suspicious.
Qian Mu from the late Warring States period among scholars, there is a move to flatter the master he serves as the emperor, such as Xun Qing's disciple praised his teacher as "Woohoo, virtuous!" should be the emperor" as an example, which is introduced, "Li Si entered Qin, for Lü Buwei Sheren, Lü Lan's book, Si should also be predetermined, and his generation respected Buwei, saying that he should be the emperor, how can the husband not." Yang Kuan directly believed, "It is when Li Si is the widow of Lü Buwei and will participate in it." If so, the connection is not insignificant. As for whether Li Si participated in the compilation of "Lü's Spring and Autumn", there is no evidence. Hu Shi speculated, ""Lü's Spring and Autumn may have the handwriting of Li Si, although this is a kind of speculation...... "Yunyun." And Sato Shoyuki believes that for Lü Buwei, Li Si's weight is obviously not enough, so he does not recognize Li Si's participation in the writing. Although Li Si is an important suspect who participated in the compilation as speculated by the academic community, the evidence is insufficient and can only be ignored.
Liu Wendian commented in "Lü's Spring and Autumn • Persuasion" that "the sage was born in disease learning", "'disease' should be trained in 'force', and 'disease learning' is like 'mechanics'." In the book "Xunzi", "disease" and "strength" are all training, and the author of "Lu's Spring and Autumn" has many disciples of Xunzi, so the words are mostly the same as "Xunzi". "Respecting the Teacher" "Irony Recitation" Note: "Disease, strength" is its friendship. Although the "Lü's Spring and Autumn Period" "uses the same words as "Xunzi", which can constitute an important evidence of its close connection with "Xunzi", it cannot directly prove that "the author of "Lü's Spring and Autumn" has many Xunzi disciples. Because the book "Xunzi" was all over the world at that time, even if he was not his disciple, he would inevitably cite "Xunzi" as a fellow practitioner to read his book and use his language. Therefore, the evidence of whether Xunzi's disciples participated in the compilation of "Lü's Spring and Autumn Period" is still insufficient.
From the above, it can be seen that there is no reliable historical evidence for the establishment of the correlation between Lü's Spring and Autumn and Xunzi. Historical evidence is important, but so is ideological evidence. From the perspective of ideological inheritance, the intrinsic relationship between "Lü's Spring and Autumn" and "Xunzi" cannot be ignored. This kind of association is either subtle or obvious, and can be called the Xunxue factor in "Lü's Spring and Autumn". In the case that historical evidence cannot be obtained, it has become the only feasible way to perceive the Xunxue factor in Lü's Spring and Autumn from the perspective of ideological evidence.
3. Xunxue factors and their performance in "Lü's Spring and Autumn Period".
(1) Theoretical characteristics: between academia and politics, inclusive, critical casting
Although "Lü's Spring and Autumn" does not directly quote "Xunzi", there are many similarities between the two books in terms of theoretical characteristics, sentence structure, and language expression. From the sequence of the two books, it can be inferred that "Lü's Spring and Autumn" can only borrow from "Xunzi", not the other way around. In this way, it can constitute the internal relationship between "Lü's Spring and Autumn" and "Xunzi". In other words, the Xunxue factor of "Lü's Spring and Autumn" is obvious. From the perspective of the relationship between academia and politics in the two books of Lü's Spring and Autumn and Xunzi, Xunzi basically discusses the academic path of Zhuzi with academics first, politics second, and academic treatment of politics. On the other hand, Lü's Spring and Autumn takes a political science path where politics comes first, and scholarship assists politics and serves it, and it can even be said that it resolves the thorny problem of the sequence of the two with a high degree of synchronization between academia and politics. The reason for this is closely related to the fact that the main body of the two books is the thinker Xunzi and the politician Lü Buwei. From today's perspective, both books are somewhere between academia and politics.
Both Lü's Spring and Autumn and Xunzi have the theoretical characteristics of inclusiveness and criticism, and have the consistency of internal ideas and methods. As a Confucian figure, Xunzi is mainly Confucianism in thought, and criticism and photography of other families make "Xunzi" dyed with a deep color of criticism and casting. Therefore, researchers have various speculations about Xunzi's ideological attribution, such as believing that he is a Legalist, a Huanglao Taoist, or even a miscellaneous family. And "Lü's Spring and Autumn" has always been known as a miscellaneous family.
For example, the "Hanshu · Art and Literature Chronicles" will include it in the miscellaneous family. The controversy over the attribution of the "Lü's Spring and Autumn" school has not ended. In this way, whether the book is mainly Taoist or Confucian, etc. The reason for these controversies is that "Lü's Spring and Autumn" takes "Xunzi" as an "example" and goes further, so from the very beginning it "shows its ambition to embrace the world's ideas and knowledge." "If the writing of "Xunzi" is the preliminary product of the academic controversy and integration of the Jixia School, then "Lü's Spring and Autumn" is the further intensive cultivation after the integration. Of course, this is not to say that "Lü's Spring and Autumn" is more subtle than "Xunzi", but it is just a further extension of each of them in different stages of thought.
The similarities and differences of the two books are intertwined and cannot be demanded. After all, the book "Xunzi" is basically the work of Xunzi alone, and it is naturally not as comprehensive as "Lü's Spring and Autumn" in terms of ideological structure, while "Lü's Spring and Autumn" is the crystallization of collective wisdom and a work of joint creation. Of course, this does not mean that "Lü's Spring and Autumn" is superior in terms of ideological depth and historical influence. These differences determine the personality value of the two books, and we can also see the hidden influence of Xunzi on Lü's Spring and Autumn Period. Further, this is not so much a series of differences between the two books, but rather a potential improvement of the book Xunzi in Lü's Spring and Autumn Period. As for the success of the improvement, it is natural to have different opinions.
(2) Extremely similar terms
Generally speaking, if an author does not read the text of another author and writes independently, the similarity of the terms can only appear in the coincidence of a classic text, and in those original parts there will never be a very similar expression. Reading through "Lü's Spring and Autumn" and "Xunzi", you will obviously feel that there are many parts where their terms are extremely similar. And it is not difficult to see from it that "Lü's Spring and Autumn" borrows from "Xunzi". This is the major manifestation of the Xunxue factor in "Lü's Spring and Autumn".
In order to better illustrate the problem, the extremely similar ones are listed below, and are briefly explained in the rightmost column of the table.
Table 1: Similar sentences in "Lü's Spring and Autumn" and "Xunzi".
| serial number | Lü's Spring and Autumn | Xunzi | illustrate |
| 1 | "The country is crippled and dies, and it is the only one in the world, and the injustice and humiliation of the world will be called the four kings." ("When Dye") | (1) "If you die and the country dies, you will be the great man of the world, and the future generations will be punished for saying evil." ("Non-Phase") (2) "If you die and the country dies, you will be killed for the world, and the future generations will be punished for saying evil." ("The King") (3) "If the body dies and the country dies, he will be the great man of the world, and the evil words of the future generations will be punished." (The Right Treatise) | The logic of the sentences and the words used are very similar. |
| 2 | "Qi Huan Gong dyed in Guan Zhong and Uncle Bao, Jin Wen Gong dyed in the culprit and Xuan Yan, King Jingzhuang was dyed in Sun Shu Ao and Shen Yin Steamed, Wu Wang Lu was dyed in the soldiers and Wen Zhiyi, and Yue Wang Jujian was dyed in Fan Li and Dafu." ("When Dye") | (1) "Therefore, Qi Huan, Jin Wen, Chu Zhuang, Wu Lu, and Yue Goujian are all remote and ugly countries, threatening the world and forcing China. It is the so-called faith and hegemony. ("The King") (2) "Qi Huan, Jin Wen, Chu Zhuang, Wu Lu, and Yue Jujian are all soldiers of Qi and Qi, which can be said to be in their domain, but they do not have a natural system, so they can be overlord but not king." (The Parliament) | The sayings of the Spring and Autumn Five Hegemons have always been different. "Spring and Autumn" believes that it is the Duke of Qi Huan, the Duke of Jin Wen, the Duke of Qin Mu, the King of Chuzhuang, and the Duke of Song Xiang. The same is true of Mencius. This is not the case with "Mozi" and "Xunzi". And "Lü's Spring and Autumn" is different from "Spring and Autumn", but the same as "Mozi" and "Xunzi". |
| 3 | (1) "The goodness of the ancients is the king, and he is tired of talking about people and not in official affairs, and he can get his experience." ("When Dye") (2) "The Maven is laborious in begging for others, but in governing." (Ji Dong) | (1) "Therefore the monarch labors to ask for it, and rests on making it." ("The King") (2) "Therefore the ruler is laborious to ask for it, but to rest on it." ("The Way of the King") | Talking about people and seeking people to be kings is "working hard to ask for it", and being in official affairs and governing affairs is the righteousness of "resting on making it". |
| 4 | (1) "When the water spring is deep, the fish and turtles will return, the trees will be prosperous, the birds will return, the grass will be lush, and the birds and beasts will return, and the people will be virtuous." (Fame) (2) "The hills are made into holes, the big water abyss is made and the fish and turtles are safe, and the pines and cypresses are painted and the people have been shaded." ("The Ancestors") | "The river is deep and the fish and turtles return to it, the mountains and forests are lush and the birds and beasts return to it, the criminal government is peaceful and the people are returned, and the courtesy and righteousness are prepared and the gentlemen are returned." ("To the Scholar") | They all rise with springs, trees, and beasts, and they all come down to political affairs and to the rulers who are in high power. |
| 5 | "Therefore, when the volunteers arrive, the people of the neighboring countries will return to them like flowing water, and the people of the country will be like parents, and the land will be far away, and the people will be nourished, and the soldiers will not take over and the people will be subdued." ("Pets") | (1) "People return to it like flowing water, and relatives are like parents." ("Rich Fargo") (2) "The people of the old people return to it like flowing water, and those who exist are gods, and those who do are turned into smooth people." (The Parliament) (3) "Therefore, those who are near are kind, and they are admired by virtue from afar, and the soldiers are not bloody, and they come from afar to serve, and virtue is prosperous here, and they are applied to the four poles." (The Parliament) | Both books are "return to it like flowing water", "hope is like parents", the other is "soldiers do not take the blade", and the other is "soldiers do not bloody blades", the sentences are so similar that they cannot be explained. |
| 6 | (1) "Similar to solidity is called, the same qi is combined, and the sound ratio is due." The drum palace moves, and the drum horn moves. The ground is filled with water, and the water is wet. If the fire is applied evenly, the fire will be dry. ("Ying Tong") (2) "Similar to the same call, the same breath is combined, and the sound ratio is responding, so the drum palace and the palace should respond, the drum horn and the horn move, the dragon causes rain, and the shape chases the shadow." (The Summons) | (1) "If the salary is one, the fire will be dry; If the ground is flat, the water will be wet. Plants and trees grow, birds and beasts are herd, and things are according to their kinds. ("Persuasion") (2) "Equal salary fire, fire is dry; The ground is filled with water, and the water is wet. The husband and the class are subordinate to each other, so the book is also, looking at people with friends, what is the doubt? (Rough) | The idea of each thing is exactly the same according to its kind, and the language used is also the same, and this "Lü's Spring and Autumn Period" must be copied from "Xunzi". |
| 7 | "Smell is the body, not smell is the country." ("Execution One") | "Smell the self-cultivation, but don't smell it for the country." ("The Way of the King") | The wording is basically the same. |
| 8 | "The people of the old people are also on the top, if the seal is on the Tu, or the square is the square, or the circle is round." ("Suitability") | The gentleman, the instrument, the instrument is upright and the scene is right; The monarch is also round, round and round; The gentleman, the bowl, the bowl and the water. ("The Way of the King") | Although they are not identical, they belong to the same type of metaphors, and they are all metaphors for square circles. |
| 9 | "Those who are now fighting cicadas must only care about their fire and shaking their trees. The fire is unknown, although it shakes its tree, what is the benefit? The open flame is not only about the fire, but also about the fire. At present, the world is very bad, and the master of the people has those who can understand their virtues, the people of the world, and they return to it, and the cicadas go to the open fire. (The Wise Age) | "The man who shines the cicada is only to know the fire and vibrate the tree, and the fire is unknown, although it vibrates the tree, it is useless. If the Lord of the people today can understand his virtues, the world will return to it, and if the cicada returns to the open fire. ("To the Priest") | Almost identical. Judging from the metaphors used, they are all "dazzling cicadas". Judging from the conclusions obtained, it is said that if the master knows his virtue, the world will return to it. "Lü's Spring and Autumn" is obviously based on "Xunzi" and has been polished. |
| 10 | "The reward is not slow, but the punishment is not slow. If you reward you, you will be afraid of the adulterer, and if you are slow to punish you, you will be afraid of the gentleman. It is better to reward the adulterer than to punish the gentleman than to pass by misfortune. ("Spring") | "Reward does not want to be arrogant, punishment is not wanted, reward is beneficial to villains, and punishment is harmful to gentlemen. If misfortune passes, it is better to blaze than to abuse; It is better to benefit than to harm good. ("To the Priest") | Lu Wenyi said: "(Citation: Xunzi) This number of words is the whole book "Zuo Chuan". Kao Xunqing awarded Zhang Cang with "Zuo's Spring and Autumn", Cang awarded Jia Yi, and Xun Zigu passed on "Zuo's" as the ancestor. Xunzi's language is based on "Zuo Chuan · Xianggong Twenty-six Years": "Those who are good for the country will not be rewarded and punished indiscriminately." Those who reward the unscrupulous are afraid of the adulterous, and those who are punished are afraid of the good. ” |
| 11 | "When people are old, their form is declining, and their wisdom is prosperous." ("Going to You") | "Flesh and strength will decline, but if the husband chooses wisely, there will be no decline." (The Right Treatise) | The cognition of the human form and the intellect are exactly the same, and the expressions are similar. |
| 12 | "It's not enough to learn!" ("The Beginning of Spring") | "You can't learn." ("Persuasion") | The phrase "how can you learn" is obviously inherited from "Xunzi" "learning is not a last resort". Judging from the tone of words, there should be "learning is not a last resort", and then there is an exclamation "how can it be". |
| 13 | "The husband climbs the mountain and treats the cow like a sheep, and the sheep as a dolphin. The nature of the cow is not as good as the sheep, and the nature of the sheep is not as good as the dolphin, and the self-esteem is too powerful. ("Reason") | "Therefore he who looks at the ox from the mountain is like a sheep, and he who asks for a sheep does not lead it: it is far away from it." (Unmasked) | All of them are regarded as cattle and sheep, all of them are seen from afar from the mountains, and they are all about the terrain that makes them so. |
From the incomplete statistics of the two books in the above table, it can be seen that there are indeed not a few sentences in "Lü's Spring and Autumn" that were attacked and changed from "Xunzi". This can also confirm the Xunxue factor existing in the "Lü's Spring and Autumn Period".
(3) The same as the use of the dictionary
The similarity of the terms proves that it has been passed down from one book to the next, and the similarity of the dictionaries can also be used as auxiliary evidence for the succession of the two books. "Xunzi Da Luo" has the matter of "praying for the soup drought", which mainly reflects that when Shang Tang prayed in the face of drought, he made a deep review of his own six aspects, including "political intemperance", "making the people sick", "palace glory and", "women's prosperity and", "bud tho xing and", "slander and prosperity", and asked "why not rain to Siji!" Although prayer is a sacrifice, it is exactly what Xunzi called "the gentleman thinks it is a text, and the people think it is a god." "Tang Drought and Praying" is Tang's sincere inner monologue and self-analysis to God, and it is a way to express this event in the way of "language". The Spring and Autumn Period of the Lü Family, Shunmin, has been greatly expanded, and the location, process, and result of the Tang Zhiqi are described in detail, which is a reasonable imagination and upgrade on the basis of Xunzi Da Luo.
The well-known allusion of "Chen Cai's desperate food" is found in "Xunzi • You Sitting" and "Lü's Spring and Autumn • Shenren". The language of the two books is the same, the length is comparable, and the similarities are similar, and both emphasize the importance of the scholar meeting the master. "The Marquis of Wei Wu is planning to do things" is found in "Xunzi Yao Wen" and "Lü's Spring and Autumn • Arrogant", the storyline and terminology are the same, the person who talks about the king of Chuzhuang is worried about the death of the country because the ministers can not be arrested, all quote the words of Zhong Yu (Zhong Yu), and the difference is that the one who admonishes the Marquis of Wei Wu is Wu Qi and the other is Li Kui. Another more obvious use of the canon is the same as the capture of the Qiang is not worried about the barrier (tired) and worried about death and not burning. "Xunzi Da Luo" cloud, "Di, Qiang Zhiyu also." Don't worry about its barriers, but worry about it not burning. "Lü's Spring and Autumn Period: Righteous Reward" Zeyun, "The people of Diqiang, their captives, do not worry about their burden, and worry about their death or not burning, all of them become evil." The difference is only that "Xunzi" is quoted as Zeng Yuan's words, while "Lü's Spring and Autumn" does not say anyone's words. The above allusions, those who are not familiar with the words and sentences of "Xunzi", cannot write so similarly.
In addition, the classical characters discussed in the two books are also quite similar, and the characters that appear at the same time are such as Xi Zhong, Cangjie, Houji, and Father. "Lü's Spring and Autumn • Jun Shou" said, "Xi Zhong is a car, and Cangjie is a book." Houji is used for crops, Gao pottery is used for punishment, Kunwu is used for pottery, and Xia Qi is used for the city. "Xunzi • Unmasking" also has Cangjie, Houji, and Xi Zhong. In addition, the two books are jointly written by Beegate, Father, Wang Liang, etc. It is said that the similarity of any two books in relation to historical figures does not constitute evidence of succession. However, the characters shared by "Lü's Spring and Autumn" and "Xunzi" are not scattered, but three characters in a row are all in a paragraph of the "Xunzi" book. This cannot be said with a high probability that the author of this paragraph of "Lü's Spring and Autumn" may have read this paragraph of "Xunzi" and used it intentionally or unintentionally.
(4) Those who are the same as those at the big end of the ideology
There are similarities between the ideas of "Lü's Spring and Autumn" and "Xunzi". Wei Zhengtong believes that although Xun Qing is not mentioned in the book, several important arguments of him have been preserved, such as the birth of a human being ("Bensheng"), the sage was born in mechanics ("Persuasion"), and the distinction between humans and birds is in righteousness ("Foresight"). "Mr. Wei saw the inner ideological connection between the two books from the perspective of the relationship between heaven and man and the distinction between humans and birds, which was insightful. What is a slight deficiency is that it does not further elaborate on the ideological similarities of the two books. If we analyze the similarities of the two books of thought, they include at least heaven and man, righteousness and benefit, ancient and modern, cause and falsehood, dyeing and graduality.
1. Heaven and man: Humanity is the destiny of heaven
From the perspective of the relationship between heaven and humanity, the specific ways in which the two books unfold between heaven and humanity are slightly different, but their theoretical destinations are highly consistent. "Xunzi" has a clear sense of the problem, with the theme of the human world, at any time, at any time, at any time, without a prior logical arrangement of the main line, so it seems to be a work of thought that excavates humanity rather than heaven. From the point of view of the "Preface", although it is the spread of the Yellow Emperor's learning, it starts from the way of nature, and discusses the ideas with the time-space structure of the 12 epochs.
Both books emphasize the political philosophy of humanity rather than the natural philosophy of heaven and man. "Lü's Spring and Autumn Period" said "the first born, the heavens." Those who cultivate it are also people. To be able to raise the heavens and not to pick them up, it is called the Son of Heaven" and "the first born of the human being" is Xunzi's idea of "heaven and earth are born, and saints are made". Xunzi believes that the monarch can be a group, and the group is unified, one of which is "a person who is good at giving birth and raising people". The monarch is kind to the group, one of which is "the group of people get their lives". The way of the king and the way of the group is the way of the holy king. And "Lü's Spring and Autumn" must not oppose it. Both books take the way of heaven as the basis for humanity, and the main theme of humane politics to ensure the supremacy and management functions of the saint and the Son of Heaven. If the natural human being is regarded as a major pillar of Xunzi's thought, then "Lü's Spring and Autumn" is the latter.
From a logical point of view, Lü's Spring and Autumn is obviously more systematic, and it blends, builds, and reshapes the concept of Yin-Yang and Zhuzi's thoughts, and traces it back to the harmony of heaven and man in ancient times, which is a resurgence of mysticism attached to arbitrary comparison, which greatly hinders the healthy development of Chinese intellectual history. "Xunzi" has its consistent proposition, "clear in the distinction between heaven and man", making a clear division between heaven and man, and returning the center of gravity from heaven to the earth, which has preliminary scientific significance. It is a pity that in the later development of intellectual history, Xunzi's status was gradually lowered and ignored, and the mainstream of Chinese philosophy only focused on the "benevolent" side, while ignoring the "intellectual" side.
2. Righteousness and Profit: The political philosophy of Liberalism, Parenthood, and Healthkeepingism
The theoretical destination of Lü's Spring and Autumn and Xunzi is humanity, so they emphasize the political philosophy of crowd society. The distinction between righteousness and benefit is an important proposition of Confucianism, and the relationship between righteousness and benefit is a relationship that Confucianism attaches great importance to, and occupies an important position in Confucian political theory. The second book has jumped out of the trap of Mencius's "why bother to say profit", and no longer speaks of profit, but has a deeper understanding. "Lü's Spring and Autumn" proposed, "A gentleman thinks about righteousness." The villain is not good for his own interests. Those who know the disadvantages can be reasonable. The political doctrine of "unfavorable benefit". And Xunzi has long pointed out, "It is better to benefit from the disadvantage, than to benefit from the benefit; If you don't love it, it's better to love it and then use it.
Profit and then benefit, not as good as profit and disadvantage; Love and then use it, it is not as good as the work of those who love and do not use. Those who benefit and disadvantage, love and do not use, take the world. Those who benefit and then benefit, love and then use, and those who protect the community. Those who are disadvantageous and benefit, and those who do not love and use it, also endanger the country. Xunzi divides the benefits into three different levels according to the strict logical relationship: unfavorable and profitable, beneficial and then profitable, and beneficial and unfavorable, which correspond to the three different effects of the country, the protection of the community, and the world. Benefiting the people without benefiting the people, this is the embodiment of the idea of benefiting the people (or Ailiism).
"Lu's Spring and Autumn · Guigong" said that "the world is not the world of one person, and the world of the world is also" and "Xunzi · Daluo" "The people of heaven are not for the king." The ruler of heaven thinks that the people also "have a high ideological affinity." The concentrated expression of the idea of establishing a monarch for the people is the saying of "being the parents of the people". The idea of "being the parents of the people", which is deeply marked by Confucianism, is not only a great importance to "Xunzi", but also appears in the "Preface" and "Unyielding" articles of "Lü's Spring and Autumn Period". "Preface" uses the mouth of the Yellow Emperor to say the political philosophy of "parents for the people". "Unyielding" is cloudy, ""Poetry" says: 'A gentleman, the parents of the people. 'Kai, Daya. The one who is the one who is long. The virtue of a gentleman, who is long and big, is the parent of the people. ”
"Xunzi · Etiquette" said, ""Poetry" says: 'A gentleman is the parent of the people. 'Those who are gentlemen are inherently the words of the people's parents. "Lu's Spring and Autumn · Unyielding" is exactly the same as "Xunzi's · Treatise on Etiquette". The two of them both quote the words of "Poetry · Daya· "Kai Yi (Brother) Gentleman, the Parents of the People", and the Tongyun Gentleman is the righteousness of the people's parents. What is particularly worth paying attention to is that what is said in the "Preface" is consistent with the rationale of "Xunzi". "Preface" chapter cloud, "There is a big circle on the top, a big moment on the bottom, you can be the law, for the people's parents." "According to the saying of heaven and earth, the circle is the sky, the moment is the earth, and the gentleman imitates the heaven and the earth and is the father of the people. This is in line with the aforementioned meaning of Xunzi's "born to become", which is the Confucian meaning of nurturing all people.
"Lü's Spring and Autumn" and "Xunzi" also attach importance to human desires, face human desires, guide human desires, and pay attention to health preservation. "Lü's Spring and Autumn · Lust" believes that "people are born with greed and desire." Desire is affectionate, affection is modest. The saint cultivates festivals to stop desires, so he doesn't do what he wants. "Xunzi · Etiquette" said frankly, "People are born with desires." He also said, "Though desires cannot be exhausted, they can be near; Although you can't go, you can ask for it. "Saints have the same desires as ordinary people. Ordinary people often fail to guide their desires with propriety and slide into evil, while saints are able to practice moderation and stop desires, resist desires with propriety, and control desires with propriety. Desire is closely related to health preservation.
The two books have profound insights into the health of the people. This can be attributed to the political philosophy of health. "Lü's Spring and Autumn · Bunsheng" "things are also cultivated, so the nature is also cultivated, not so sex is also cultivated" is completely consistent with the ideas of "Xunzi" "gentlemen serve things, villains serve things" and "value oneself servants". "Lü's Spring and Autumn Period" "Raising Five Paths" from the five aspects of the way of nourishing the body, the way of nourishing the eyes, the way of the ears, the way of nourishing the mouth, and the way of nourishing the will, which is not much different from the "Xunzi" "Etiquette, Nourishment" listed in the mouth, nose, eyes, ears, and body. In addition, Xunzi's "Correct Name" has the theory of nourishing the eyes, ears, mouth, body, shape, music, and fame, and there is the art of nourishing the heart and the saying that the heart is not good at sincerity.
3. Ancient and Modern: Ancient and Modern, Ancient and Modern, Ancient and Modern, Historical Philosophy of the Queen of Law
The distinction between the ancient and the modern belongs to the category of history and philosophy, which is another common topic in Lü's Spring and Autumn Period and Xunzi. Both books were written at the end of the Warring States Period, and standing at the turning point of ancient and modern times, it is natural that there will be more common languages. As a concept of time, the ancient and the modern are inseparable and one with each other, which is Xunzi's so-called "ancient and modern one". "Lü's Spring and Autumn · Changjian" clearly points out, "The present is to the ancient as the ancient is to the future generation, and the present is to the future as the present is to the ancient, so if you judge the present, you can know the ancient, and if you know the ancient, you can know the future." Ancient and modern times before and after, so the saint knows a thousand years old, and the next knows a thousand years old. "This is in line with Xunzi's "If you want to see a thousand years old, you will count today, if you want to know billions, you will judge one or two, if you want to know the last life, you will judge Zhoudao, and if you want to judge Zhoudao, you will judge the noble gentleman of others". The perception of the unity of the ancient and the modern in the two books is completely consistent, and the reverence for the sage and the ancestor Zhitong is completely consistent.
Whether the king of the law or the king of the law in the distinction between ancient and modern times is an unavoidable methodological question in the debate between ancient and modern times. On the whole, the ancient and modern are integrated, "the same is not contradictory, although it is the same for a long time", but at the specific operational level, because "the preacher is a long time to discuss the strategy, and the recent is to discuss the details", the ancient law is not as good as the law is today, and the first king of the law is not as good as the king of the law. The two books also achieved a high degree of ideological unity in terms of the queen of the law. "Lü's Spring and Autumn · Chajin" pointed out, "The law of the Shanghu lawless kings is not unvirtuous, and the law is unobtainable." The law of the first king, those who came through the previous world, people or benefits, people or losses, Hu can get the law? Although people gain or lose, it is as if they cannot be obtained. The life of Dongxia, the law of ancient and modern, is different and different, so the fate of the ancient times is not in line with the words of the present, and the law of today is not in line with the law of the ancients.
…… The law of the previous kings is necessary at the time, and the time is not with the law. Although the law has come now, it is still as if it is not lawful. Therefore, the law of the first king is chosen, and the law is the law. "One, people may lose or gain, the original appearance of the law of the previous kings has been lost, how can it be lawful? Second, the ancient and modern laws are different from each other, and many of them cannot be communicated, how can they be lawful? Third, the law of the first king is applicable to the time of the first king, it is time-sensitive, and the difference between ancient and modern changes is great, how to law? Since the previous kings were inexhaustible, it is natural to know the near and far, the present to know the past, and to know oneself and others. In other words, it is not a question whether the first king of the law is the king or the second king, the key is the law and the law, pay attention to the spirit and thought behind the law, and find a methodology that is not easy.
4. Cause, dyeing and falsehood, gradually
Looking at the two books, you will find that the cause and dye thoughts of "Lü's Spring and Autumn Period" and the false and gradual thoughts of "Xunzi" are integrated with each other. "Lü's Spring and Autumn · Shunshu" cloud, "Along with the wind, the sound does not add to the disease; The world is high and looking, and the eyes are not clear. That's why it's easy. Wang Niansun pointed out, "'International' is suspicious of 'Deng'. This is true. Similarly, "Xunzi · Persuasion" cloud, "Ascending and moving, the arm is not lengthened, and the one who sees is far away; Blowing with the wind, the sound is not a disease, but the hearer is prominent. Those who fake horses are not profitable, but thousands of miles; Those who fake the boat are not able to water, but the rivers. A gentleman is not different, and he is good at things. ”
The second book uses very similar language such as "tailwind" and "ascending" to express the same idea: cause and falsehood. Cause refers to the convenience of things and the snobbery. Falsehood refers to the use of material properties to benefit people. It can be seen that it is in harmony with the false. "Lü's Spring and Autumn · When Dyeing" quotes Mozi's sigh of dyeing silk "Therefore dyeing must not be careless" and the birth of "not only dyeing silk, but also dyeing" and "Xunzi" "The gentleman's place is gradual, not careless", "Take friendly people, must not be careless", "A gentleman must choose a hometown, travel must be a soldier, so prevent evil and get close to the middle and righteousness" and a series of ideas are completely consistent, all of which express the important role of environment, learning, and teaching methods in the process of human growth.
In addition, in terms of the concept of governing the country, both books see the importance of clear and fixed divisions in governing the country. In terms of military outlook, the theory of a large number of "righteous soldiers" in "Lü's Spring and Autumn Period" is no different from the idea of "benevolent and righteous soldiers" in "Xunzi". "Lü's Spring and Autumn · Appropriate Sound" and "Xunzi · Music Theory" can be combined with each other, and the two articles on the difference between the sound of troubled times and the sound of governing the world, the description of the role of music in politics and customs, and the important role played in changing customs and customs, leveling politics and customs, can be cited as the same tone.
epilogue
Lü's Spring and Autumn and Xunzi were created in succession, both of which were masterpieces of integrated thought at the time of the transition between the pre-Qin and Qin periods, and the two books have an intrinsic connection between light and dark. It can be seen from the motivation of creation, the author's common background of education, and ideological affinity. The diversity of the author group of Lü's Spring and Autumn Period directly led to the characteristics of a wide range of thoughts, and also achieved the ideological characteristics of adopting both schools. The conscious planning of the editor-in-chief Lü Buwei and the careful construction of the co-editors make this book a highly inclusive and rigorous work. Through between the lines, you can catch the Xunxue factor and smell the Xunxue breath. "Lü's Spring and Autumn Period" and "Xunzi" are both between academia and politics, and both have the theoretical characteristics of inclusiveness and criticism. It can be said that the Xunxue factor in "Lü's Spring and Autumn" can be seen everywhere, and there are many similarities in thought. Knowing this, it should be of great help to understand the relationship between the two books.