Wang Kai: On the Generation and Activity of Xunzi's Moral Subjectivity I, Adult II, Human Heart/Taoist Mind III, Deconstruction IV, And TheOry of Sexual Aftermath

Abstract: Xunzi's concept of human nature contains an existential framework of the dichotomy between reality and should be, and the meaning of "adult" lies in the subject's transformation from the real state to the supposed state through enlightenment. Xunzi's sexual evil is only the evil of phenomena, not the evil of substance. The subject overcomes the natural tendency of evil in human nature to overcome the other in the self. The self-overcoming and self-transcendence of this subject is based on the "human heart". As a psychological ability of self-reflection and self-observation, "human mind" means that the subject's self-objectification can examine the consciousness of the self as an object, thus providing a basis for the self to transcend the perceptual desires, and thus attesting to the subject's moral autonomy. However, unlike Mencius's concept of conscience, the "human mind" as an innate mental capacity is not an inherently sufficient moral subject, but must complete its own subjectivization through acquired enlightenment.

Keywords: Xunzi; moral subjectivity; sex; Taoism; adulthood

Xun Xue is thick, from the bottom of the school to the top, the commission is everywhere, and it is not enough, but on its purpose of learning, then "the philosophy of Xunzi can be said to be the philosophy of education." According to the Chinese philosophical mode of thinking of "ontology/work", if we emphasize education, we cannot but make a reasonable explanation of the origin of education, that is, the innate basis of goodness. The Confucian interpretation of the innate basis of the good always unfolds into a specific doctrine of human nature. It is at this joint that Xunzi is difficult to tolerate by "orthodox" Confucianism. As far as Cheng Yichuan (1033-1107), "Xunzi is extremely biased, only one sentence of sexual evil, the big ben has been lost"; nearly like Ma Yifu (1883-1967), "Xunzi is hidden from cultivation and does not know sex". Tracing back to the source, Xunzi's various encounters were born from this. From modern times to the present, Xunxue researchers have re-explored the innate basis of goodness from the perspective of the moral subject, which has given birth to a new meaning to this traditional thesis. This is the background of the intention of this article, and it must not be omitted as right.

Since the beginning of Confucius, Confucianism has always been intended to develop the subjectivity of the actor in the growth of self-morality: "For benevolence by oneself, but by others? Is there a way to work Ren Yihu one day? I don't see anyone who is underpowered. However, it should be noted that the so-called principles are different, and in different Confucian scholars, based on specific concepts of human nature, moral subjectivity shows diversity at the level of gongfu theory, and it is not tolerated. And like Confucius, the same Confucian power, Meng Xun is quite similar and similar. In Mencius, the work lies in "expanding and filling" and "directly cultivating and harmless", so that the innate good can be achieved on the level of reality; in Xunzi, the work lies in "the transformation of nature and falsehood", and through the practice of the day after tomorrow, overcome the natural tendency of evil that originally exists in human nature to become good. Following The Song Ming Dynasty, the Confucian scholars who came from the Song Dynasty mostly entered the Meng and retreated, believing that the two were opposites and difficult to stand side by side. In fact, if one jumps out of the traditional Confucian view of history and speaks from the public, then Mencius's concept of sexual goodness affirms moral subjectivity, and Xunzi's concept of sexual evil does not lead to the dissolution of moral subjectivity, as some scholars have asserted, but rather affirms moral subjectivity in a deeper sense.

In the context of the theory of natural human nature, "Xunzi talks about sexual evil in terms of 'sense and nature', unlike Mencius on sexual goodness in terms of 'sense and nature'. Nature and freedom are opposites. Nature is good, nature is good, man is destined to be good, and he is determined to be good. In Xunzi's theory of human nature, man is free and good, that is, he reverses his natural tendency and chooses to be good in the case of being inclined to evil." In Xunzi, as far as it is concerned as an object to be overcome in the process of realizing the ideal self, the evil in human nature is a negation of the self, and the self finally overcomes the evil in human nature, that is, overcomes the other in the self, and regains the identity of the self, which is the negation of negation. The self-identity realized through such self-overcoming and self-transcendence, compared with the direct self-identity, is undoubtedly a deeper self-identity, and correspondingly, also characterizes a deeper subjectivity. As Hegel (1770-1831) once profoundly pointed out: "People think that when they say that human nature is good, they utter a great thought, but they forget that when people say that human nature is evil, they speak a much greater thought." "Believe it! Si Yan!

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In the early Confucian inquiry into human nature, "sex" has the old and new meanings of "the meaning of life" and "the reason why people are human". Xun zi's words of "sexual evil" in the sense of "sex in the sense of "being born is sex" is a natural concept of human nature. In Xunzi, "Those who are sexual, the heavens are also; the lovers, the nature of sex; the desirers, the love should also be." That is to say, in terms of its innate prescriptiveness, it is called "sex", and in terms of its substantive content, it is called "feeling" and "desire". "Emotion" (natural emotion) and "desire" (sensual desire) are superficial, together constituting the content of "sex", and the difference between the two lies in the distinction between inside and outside, that is, whether to receive things or not. In essence, the "sex" of Xunzi's "sexual evil" is in terms of the physiological instinct of man's existence as a biological meaning, and it is presented as a natural inclination in the sense of activity, as he says: "Mortals are one, hungry and hungry, cold and warm, laborious and evil, good and evil, born of man, also those who do not wait, and the same as Yu Jie." "If the husband is lustful, his ears are good, his mouth is good, his heart is good, and his bones and skin are good and pleasant, he is also born of human affection; he who feels natural, and does not wait for things to be born later." As a natural life force, the sensual desires of the natural life force do not care about good or evil. However, once "shun is" and there is no discipline, it is bound to "commit a disorder of the text", and it is "evil"! Obviously, Xunzi's sexual evil is only said in terms of "cheating". In particular, although sexual evil tendencies are natural, they can be changed, so Xunzi has the saying of "sexuality": "Sex is also what I cannot do, but it can also be transformed." Here, the "transformability" of "sex" is quite playful, which at least implies that "sex" is only a (non-essential) property of the self, not an entity of the self; the "evil" of "sexual evil" is only the evil of phenomena, not the real evil; the self as the subject itself is free, and can choose to be evil or good. In this way, it is clear that "sex" in the sense of "sexual evil" is not an object in the sense of essence to the subject, and in the language of Xunzi, it is not "the reason why man is human". As for what is "man is human"? Xun zi defines it as "righteousness" under the traditional Confucian discourse model of "the discernment between man and fowl", that is, the moral dimension in the life of people (classes), as he said: "Water and fire have qi and no life, grass and trees are born and ignorant, animals and animals have knowledge but no righteousness, people have qi, life, knowledge, and righteousness, so they are the most noble in the world." In Xunzi, the reason why people are "the most expensive in the world", the superiority in the sense of value is all based on "righteousness". If a man goes to righteousness, will he become famous? Of course, talking too much will also cause difficulties, there are many people in the world who have no "righteousness", if they do not regard them as human beings, why should they be? "Do I want to belong to the birds, rats, beasts, and evils?" Then it is not possible, its form is human, and its likes and dislikes are many." Therefore, Xunzi is nothing more than emphasizing that only people who exist as moral beings are people in the true sense of value, otherwise they are only people in the natural sense, and they are no different from "birds, rats, animals and beasts". The self in the state of nature is only the chosen one under the shadow of physiological instinct (nature), "but in nature there is the possibility of development into human nature, which constitutes the inner basis for the formation of the moral self and the moral perfection of the individual.". From this point of view, behind the Xunzi theory is actually a philosophical view of "existence before essence". This philosophical view implies an existential framework of the dichotomy between reality and necessity, and the significance of enlightenment lies in the self-transformation of the subject from reality to nature: "The study of a gentleman is like a degeneration, and it is transformed", "The resources are exhausted, and the long-term migration is not the opposite, then it is transformed". The "migration" and "transformation" here show that the subject transcends the natural state and realizes the ideal form of existence - "adult". In order to emphasize the contrast before and after the transformation, Xunzi did not hesitate to sacrifice the distinction between man and fowl again: "For it, man also; renounced it, the beast also" Yao Yao, the difference between man and beast is all based on whether the self can achieve goodness through the efforts of subjectivity. Yes, for the sake of adulthood, you must learn hard!

The gentleman knows that the master is not complete and not pure enough to be beautiful, so he recites it consistently, thinks about it, treats it for others, and removes its harm to maintain it. Let the eyes be non-desireless to see also, so that the ears are not desireless to hear, so that the mouth is not desireless to speak, so that the heart is not desireless. And as for its good, the five colors of good eyes, the five sounds of good ears, the five tastes of good mouths, and the world of heart benefit. Therefore, power cannot be poured out, the masses cannot be moved, and the world cannot be swept away. Birth is by the cause, death is by the cause, and the husband is the virtue. Virtue can then be fixed, can be fixed and then can be responded to, husband is called adult. The heavens see its light, the earth sees its light, and the gentleman is precious to his wholeness.

Here, the connotation of "virtue" as "adult" shows that Xunzi's "adult" is essentially in the sense of "becoming virtuous". In Xunzi, "the study of a gentleman is to beautify his body", and the so-called "beautiful body" can be seen in contrast to the "incomplete and not pure enough for beauty" here, focusing on the subject's self-transformation of the body and mind through "learning", so as to get rid of the uneducated natural state and become "perfect" and "pure". Man in the natural state is unfree, driven and determined by accidental, blind biological instincts, always negating with moral demands, and morality to the subject always means coercion and bondage. It is indoctrination that dissolves the tension and antagonism between morality and the subject, and in turn, the subject gains freedom from it. After enlightenment, the universal rationality represented by the moral norm is integrated into the consciousness of the subject ("the real self"), thus dissolving the externality and alienity of the norm to the subject, which is the so-called "from the heart to the desire not to exceed the rules, but only to the familiar place". In this way, the subject's conformity to moral requirements need not be forced: "The eye is not desireless to see", "the ear is not desireless to hear", "the mouth is not desireless to speak", "the heart is not desireless to worry about". Further, "to the good of the good, the five colors of the good eyes, the five sounds of the ears, the five tastes of the good mouth, and the world of the heart." In Xunzi, not being so is not enough to be "moral exercises". From this point of view, Xunzi actually speaks of "virtue" in the sense of "virtue". In Xunzi, Confucians "see", "hear", "speak", and "move" are all based on etiquette, which is not to be said, but it must also be based on internal character to avoid reluctance and fabrication, and the so-called "sincerity in the middle, form in the outside" is this truth. According to Aristotle (B.C.384-B.C.322), "Virtuous deeds are either, for example, just or restrained by virtue of their nature. In addition to having a certain nature, a person must also be out of a certain state." The "state" here is in terms of the inner character/virtue of the subject, which means that the ego must first become a subject of just/restrained virtue, and truly just/restrained behavior is possible. Here, the character/virtue of the subject's self clearly has some priority over moral behavior, and according to the existential framework of the duality of the xunzi and the supposed, the cultivation of virtue means "adulthood", that is, the process of becoming what man should be.

As a stable structure of consciousness ("If the Skin of Life Is Not Easy" in "Lamentation"), virtue means moral disposition, so that the subject naturally makes moral reactions, choices, and decisions in a particular situation, thus presenting a "sense and nature" character. In this sense, virtue is actually the spiritual ontology of moral practice. It should be noted, however, that this spiritual ontology is not an innate predestination, but is in the dynamic process of generation, unfolding into a two-way interaction with moral practice. The Master has a cloud: "If the less is nature, the habit is always", and if we believe in it, we can also call the virtue that we have acquired from the moral practice of the day after tomorrow "the second order human nature". As opposed to the "sexual evil" nature that characterizes the actual state of human nature, the virtue as the "second human nature" represents the state of human nature. According to Aristotle, the former is the original uneducated humanity, the so-called "human-nature-as-it-happens-to-be", and the latter is "human-nature-as-it-could-be-if-it-realized-its-telos." In terms of the relationship between the two, the "human nature of what is by chance" is initially contrary to ethical norms and thus needs to be transformed into "the human nature that may be what it is to achieve its purpose" through the guidance of practical reason and experience. Thus, this conception of humanity, which is actually/ought to be, particularly highlights the significance of indoctrination, as Alasdair MacIntyre (1929-) points out: " There is a fundamental contrast between man-as-he-happens-to-be and man-as-he-could-be-if-he-realized-his-essential-nature. Ethics is the science that enables people to understand how they are transformed from one state to the next." This transformation in Aristotle's teleological system means man's self-actualization, and in Xunzi's case it is the process of "sexualization" and "adulthood", in fact, it is also a self-actualizing morality.

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Scholars discussing the basis for the success of Xunzi's philosophy often play out the passage "Tu man can be Yu" in the "Sexual Evil Chapter", thinking that "everyone has the quality of knowing benevolence and righteousness, and can be able to be benevolent and righteous", which is enough to explain the basis for the subject's goodness, but it is not known that cognitive ability is naturally necessary for the subject, but it is not sufficient. Cognitive abilities alone do not in themselves provide the actor with the motivation for self-moral perfection. In this regard, Mr. Mou Zongsan's doubts are profound, despite the author's critical attitude towards its destructive conclusions. In my opinion, the Confucian concept of moral ontology is ok, but it is not necessary to appeal to Mencius's concept of sexual goodness. Please try it!

In Xunzi, the mind not only has cognitive ability, but also has the ability to self-contemplate and self-reflect towards the subject itself, which provides an existential basis for human growth into a value subject and a moral subject. Xun Zi on the "heart" quotes from the ancient book: "Therefore, the Tao Jing says: 'The danger of the human heart, the smallness of the Daoist heart.' 'The few dangers are known only to the gentleman.' The methods of "human heart" and "Taoist heart" are also found in the pseudo-"Ancient Wen Shangshu Da Yu Mo", but the text is slightly different. The Great Yu Mo (大禹谟) reads: "The human heart is in danger, the Tao's heart is small, and the essence is the only one, and it is allowed to cling to it." This sixteen characters had a profound impact on the construction of the theory of mind in later generations of Confucians, especially song ming theory. It is just that scholars often associate the "Taoist heart" with Mencius's "conscience" and take it for granted. However, if the "Taoist Heart" is discussed in the context of Xun Xue, it should be a different scene. In the context of Xunzi's philosophy, the concept of "Dao Mind" aims to explain the value consciousness of the subject from the level of self-consciousness, as he said: "When you see goodness, you must cultivate it with self-existence; when you see badness, you must introspect yourself; when you see something bad, you must think of self-improvement; if you are not good, you must be self-righteous; if you are not good, you will be self-evil." Here, the most noticeable is the word "self" ("self-existence"/"introspection"/"self-improvement"/"self-evil"), which highlights the self-objectification of the subject. In Xunzi, zhufan", "cautious independence" ("Unmasked"), "unmasking" ("Unmasking"), and spiritual cultivation in the sense of various theories of work are not premised on the self-objectification of the subject, and as follows: "Therefore, if you want to pass it, you can't move it, and your mind stops." What the heart can be rationalized, then although there are many desires, it is hurt to cure? If you want to move too soon, the heart makes it too. What the heart can be irrational, then although the desire is weak, it will stop at chaos? Therefore, the control of chaos lies in what the heart can do, and it dies in the desire of the love. I do not seek where I am, but seek what I die, though I have gained it, I have lost it." As a unique reflective self-evaluation ability, the "heart can" here reflects the subjectivity of the self. This subjectivity is not the subjectivity of external objects as objects, nor the subjectivity of others as objects, but the subjectivity of the subject for the self, which can also be said to be an introverted subjectivity. Here, "desire" comes from the ego, and the "heart" comes from the ego. For "desire", "mind" can be "stopped" or "made", which shows that self-consciousness can reflect, examine and judge the conscious activity of the self before it as an object, so that the self is free from blind, accidental impulses and the drive and control of thoughts. Under the horizon of the moral subject, "introspection is one of the internal regulations that distinguish the self from other beings, and it provides the possibility for the moral self to transcend the immediacy of perceptual desires and their one-way determinations from the level of consciousness structure and conscious activity, and thus obtain the autonomy of behavior." Self-reflection means the self-objectification of the subject, the subject takes the self itself as the object of reflection, and its use, there is self-mirroring, self-evaluation, self-selection, self-responsibility, and ultimately the subject's self-creation in the sense of value (Sichbilden). In essence, it is the self-consciousness of reflection that provides the necessary preconditions for moral autonomy. Further, based on the reflectiveness of self-consciousness, the self will produce self-awareness of inner values, and then generate the second order desires to improve the self and realize the second order of the self in a moral sense.

In this way, under the dynamic perspective, Xunzi's self-concept takes on a three-layer structure. First, it is the self represented by the "sex" of the so-called "sexual evil", and its "feeling and natural" character means a natural tendency to be anti-rational and anti-normative. Second, the self-reflective character of the "heart" of the "heart" of the "human heart" implies the consciousness of intrinsic values, the desire for autonomy, the requirement to transcend the natural state of the decider, thus opening up the possibility towards self-improvement. As far as their nature is concerned, these two selves are in a state of opposition and tension of mutual negation, and through the enlightenment of the day after tomorrow, the value-conscious self overcomes the perceptual self, thus completing the reconstruction of the divided self. The third level of self-conception, as the identity of the self established in the reconstruction, is the moral self in the sense of moral freedom. Tracing back to the source, the Daoist mind as the "conscious self" is the subjective basis of all values and meanings, and of course the subjective basis of morality. Based on the concept of the "human heart", we can really say that Xunzi's theory of human nature inherently contains a concept of sexual goodness (different from Mencius's). Only this good word is not opposed to evil, nor can it be ignored here. On the one hand, "goodness" in this sense is different from "goodness" at the empirical level, and there is a distinction between the two, which is not the same level of things; on the other hand, if the "human heart" is abandoned, then all the "goodness" at the empirical level cannot be talked about. Thus, as far as its existential basis for the good at all empirical levels is concerned, we can say that the human heart is good, but it must be pointed out that this word of goodness is not on the empirical level. Knowing this, it is not difficult to understand why Chinese philosophy often judges human nature and material nature on an innate level, rather than good and evil.

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In Xunzi, the human heart is a prerequisite for moral autonomy so it is possible. However, the human mind is not the same as the so-called practical rationality, and of course, the human heart does not exclude practical rationality. One of the fundamental reasons why the Taoist mind differs from the practitioner of rationality is that as a reflective self-consciousness, the human mind, although it contains the dimension of rationality, is not limited to rationality. In Xunzi, the "self-goodness" and "self-evil" of the human heart and the subject are obvious, and they also inherently contain an emotional dimension ("good"/"evil"). Practical reason, on the other hand, as defined by Kant's classics, excludes emotion. According to this, there is still a fundamental distinction between the human mind and practical reason, which cannot be taken into account. On the other hand, we have said that the human heart does not reject those who practice reason, and there is also a reason for it. Although the human mind is presupposed to moral autonomy, it is still necessary to practice rational activities in order to obtain the utility of moral cognition, power, and judgment. In this regard, the so-called practical rationality of today's people is closer to Xunzi's concept of heavenly kings. In the philosophy of Xunzi, the Heavenly Emperor and the Heavenly Official are opposite: "The shapes of the ears, nose, and mouth can be connected without being able to do so, and the husband is called the Heavenly Official." The heart is in the middle of the void, in order to rule the five senses, and the husband is called the heavenly king. The relationship between the lord and the subordinate (monarch) between the heavenly king and the heavenly official shows the dominance of reason over sensibility, and this is the common meaning of Confucian mental work. In Mencius, this meaning is expressed as the difference between "official of the heart" and "official of the eyes and ears", as he put it:

Gong Duzi asked, "Jun is also a man, or an adult, or a villain, why not?" Mencius said: "From its general body to the adult, from its small body to the villain." ”

"Jun is also a man, or from its general body, or from its small body, why not?" ”

"The ruler of the eyes and ears does not think, but hides from things." Materialization, that's all. The official of the heart thinks, thinks and gets, and if he does not think, he must not also. This heavenly place is with us. Whoever is the first to be great, the smaller one can take it. This is just for adults. ”

Mencius took the "official of the heart" as the "general body" and the "official of the eyes and ears" as the "small body", and the "large body" and "small body" here are not said in the sense of physical (physical), in other words, "big" and "small" are not ordinary descriptive language, which contains deep value implications. Moreover, the "official of the ear and the eye does not think" here is not in the general sense of the sense of the ear being able to hear and the eye being able to see, but focuses on the natural inclination of the ear/eye, so Mencius here "hides" the word. Taking the "official of the eyes and ears" as a reference, the main meaning of the "official of the heart" is naturally highlighted. In Mencius, "the official of the heart thinks, thinks about it, and does not think about it", and the "get" and "must not" here are in terms of the thinking and judgment of the heart (the official) in terms of moral values. This is natural in Mencius, so it is said that "this heaven is with me." In Xunzi, its way of thinking is more tortuous. As a kind of human mental ability, practical reason is indeed "the place of heaven and me", and if it is only in this sense to talk about talent, Xunzi should not be different. However, according to Xunzi's moral view, the dominance of reason over sensibility is characterizing the requirements of universal norms/universal reason for individual sensibility ("to subdue desire by the Tao"), and how does the rationality of the individual, as a mental capacity, necessarily correspond to universal reason? Isn't it hard to just pile up some morally intuitively depraved rhetoric? This is also a big joint in the difference in Meng Xun's concept of moral subjectivity. In Mencius, the role of the mind as a moral subject stems from the nature of being sufficient. In Xunzi, as a psychological ability, practical reason is naturally innate, but in terms of its content, it is innate to the acquired. In essence, it must be indoctrinated before individual reason can be generalized (the "Daoist mind", "Sexual Evil"), and become one with the Tao ("God is greater than the Tao", "Persuasion") to become true practical reason. In this sense, Xunzi's mind itself still has a process of "subjectivization.". In this process of subjectivization, it is crucial to "know", as Xun Ziyun said:

The saint knows the plague of the heart and the art of knowing the evil of the heart, so there is no desire and no evil, no beginning and no end, no near and no far, no knowledge, no shallow, no ancient and no present, and all things are in the middle of the county. It is the reason why the multitude must not be confused with incest. What is balance? A: The Word. Therefore, the mind cannot be unaware, and if the mind does not know, it cannot be tao, but it cannot be tao. Who wants to be free to keep what he cannot do, so as to forbid what he can? To take a man with an ungodly heart will be in harmony with the undocumented and not with the Taoist. With its unethical heart and inhumane people, the origin of chaos is also. How do you know! The heart knows and then can be said. But the Tao, and then those who can keep the Tao and forbid the Non-Tao, and take people with their Pathable Hearts, are in harmony with the Taoists and not with the undoings. With its Daoist heart and Daoist people, it is not the Tao, and the cure is also necessary. Why don't you know? Therefore, the key to governance lies in knowing.

In Xunzi, as far as its natural state is concerned, the structure of human psychological consciousness is complex, and it is inevitably filled with all kinds of paranoia and prejudices, such as desire/evil, end/beginning, Bo/shallow, ancient/modern, all of which are in this regard, xunzi calls it "the disease of mental art" and "the curse of concealment". If you pick up something in this way, it is tantamount to making people faint with yourself, just like a twisted ruler, how can you measure other things clearly? Taoist philosophy has already seen this section, from Lao Tzu's "purifying the Xuanjian" to Zhuangzi's "white room" and "heart like a mirror", it is nothing more than saying that only after removing all kinds of hidden plugs, the original illusory consciousness of the human heart begins to be refreshed, and in this way, the feelings of all things are not experienced. The "Pipe" statement that "sweep away impurities, God is left behind" also expresses this meaning in a tortuous way. It should be said that this trend of mind-oriented contemplation of emptiness and stillness has also had a profound impact on Xunzi, and it can be seen that this statement is not illusory by looking at the text of "emptiness and stillness". However, Xunzi did not limit himself to this. If "being vain and quiet" is just a "negative" (negative) method, xunzi has a more "positive" (positive) method. If the former is "dispelling evil", the latter is "correcting" / "consolidating the foundation". In Xunzi, "How does the heart know?" A: "Emptiness and silence", "emptiness" is for "knowing", not for the sake of emptiness. "Knowing" and then receiving things with a "path of mind" means using the "way" as the standard ("balance") to make value judgments on things, so that "being able to keep the way and forbid the non-way" can be expected to be the work of good and evil. On the contrary, if the mind does not know, and the subject's own standards are wrong, it is bound to take good as evil and evil as good--"undoing and non-tao", which is "the root of chaos". In contrast to individual consciousness, the Tao represents universal reason, which is embodied in ritual at the level of experience. In this sense, the "knowing" in the Xunzi epistemology and the "longli" in the cultivation theory are in the same table. Therefore, we can say that "knowing with the heart" is also the process by which universal reason is internalized in individual consciousness, and the Lord is isomorphic in it. In this way, the mind is no longer just a mere mental faculty, but has a substantial content in it, thus becoming the practical rationality of real activity. In this way, it will be "the way but not the way", which is "the key to governance". In this sense, "knowing" and "unmasking" is the process of the subjectivization of the mind. According to Xunzi's train of thought, we can find that only the subjectivization of the mind precedes it, and the practical activity of the mind as a moral agency is followed, and the latter is xunzi's cultivation of the mind.

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As a Confucian scholar, Xunzi held a typical moral idealism about the prospect of self-improvement, so there is a saying that "tu people can be yu". According to its theory of natural human nature, "the nature of man is evil, and his good is false", "Yao Yu, who is not born but possessed, who is born from change, becomes a cultivator, and is also a person who is ready to be exhausted." As for how the subject can transform ("change") and falsify ("cultivation"), Xunzi focuses on the work of the intersection of the mind, that is, emphasizing the governance and guidance of moral reason to natural sensibilities. Therefore, Xunzi particularly highlights the dominant meaning of the heart in life, and there is a saying of "heavenly king" / "heavenly official", as it is: "The heart, the king of form, and the lord of the gods; out of the order and not to be ordered, self-forbidden, self-made, self-taking, self-taking, self-stopping, self-stopping." Therefore, the mouth can be robbed and make the ink cloud, the form can be robbed and the curse is made, the heart cannot be robbed and makes the intention easy, yes is accepted, and if it is not, it is resigned. Here, "the mind, the king of form, and the lord of the gods" means that reason is at the highest level in human life, the master of psychological consciousness. "Giving orders and not receiving orders" means the master-slave relationship between the mind and other organs, and the mind dominates other organs rather than the opposite, that is, as stated below, "therefore the mouth can be robbed and make the ink cloud, the form can be robbed and the shen is made, the heart cannot be robbed and makes it easy to be yi, if it is not, it is accepted, and if it is not, it is said", "robbing" the mouth or "ink" or "cloud", "robbing" the shape of the mouth or "诎" or "Shen", and the main words are all in terms of "heart". As for the "mind" itself, it is the subject of freedom ("self-prohibition, self-making, self-grasping, self-taking, self-absorption, self-stopping"), and it is not controlled by the senses and changes itself ("The mind cannot be robbed and makes it easy to be willing"). In fact, the senses also act on the mind, but the action is premised on the subjectivity of the mind, and the mind itself makes judgments and choices ("yes is to receive, not to say"). The dominance of the mind in the body is in contrast to its subjectivity as a moral agency. In the sense of the activity of the subject, the mind can be self-controlling, self-choosing, and self-determined, and on the basis of this subjectivity, the cultivation of the intercourse of the mind is possible, as it says: "The good, evil, joy, anger, sorrow, and pleasure of sex." But the heart chooses the name of the worry. The mind that can be moved by the mind is called false; the accumulation of worry can be practiced, and then it becomes a falsehood. In Xunzi, joy, anger, sorrow, happiness, and all kinds of natural emotions ("heavenly feelings") are manifestations of perceptual vitality, which are natural, and their existence and non-existence cannot be determined by the subject. However, the subject can "choose for it". The so-called "choice" means that practical reason evaluates the value of the emotion/desire that has been initiated ("way" /"un way"), and thus chooses whether to restrain or achieve this emotional idea. In Xunzi, the desire is just right, and its so-called "transformation" is nothing more than the domination, character and channeling of reason to the sensibility, so that it is not too much to fail, as he said: "Therefore, the desire is too much to move, and the mind is also stopped." What the heart can be rationalized, then although there are many desires, it is hurt to cure? If you want to move too soon, the heart makes it too. What the heart can be irrational, then although the desire is weak, it will stop at chaos? Therefore, the control of chaos lies in what the heart can do, and it dies in the desire of the love. I do not seek what is where I am, but seek what I die, although I have gained it, I have lost it. In Xunzi, the intercourse of the mind, the representation of the main force is in the "heart" and not in the "sex", the "heart" is the active, and the "sex" is the passive ("therefore the desire is too much to move, the mind to stop"; "the desire is not enough to move, the heart makes it also"). Furthermore, the cardinal who cured chaos is in the "heart" and not in "sex" ("Therefore, the cure of chaos lies in what the heart can do, and it dies in the desire of the emotion"), and the success and destruction of moral practice depends on the "heart" (reason) rather than "desire" (sensibility), and more specifically, on whether the "heart" is the master of "sex" or not: "Where the heart can be reasonable, although there are many desires, it hurts the treatment." "What the heart can be unreasonable, then although the desire is weak, it will stop at chaos?" In other words, the essence of Xunzi's theory of work governed by the mind lies in the rationalization of perceptual life, and whether the mind can complete the role of moral subject depends on the situation of its own subjectivization. In the ideal situation, through acquired learning and enlightenment, on the one hand, the mind can "know", and universal reason (the "Tao") is fused with the individual consciousness of the subject, in fact, that is, the internalization of norms and traditions; on the other hand, the mind can be "unmasked", the natural disordered state of consciousness can be restructured, the mind is freed from its own immature state, no longer obscured by willfulness and paranoia, thus truly establishing its own subjectivity; establishing the subjective mind, that is, practicing reason, in moral practice, the intersection of the mind, Practice reason to dominate, character, and channel natural lusts, so that they can be blameless, so as to realize the rationalization of perceptual life.

<h1 class="pgc-h-arrow-right" data-track="41" > afterthought</h1>

Around the concept of "mind", we explored the mechanism of the generation and activity of Xunzi's moral subjects, which is a typical theory of mentality in traditional Chinese philosophy. In Western philosophy, it is close to the so-called philosophy of spirit or moral psychology. The titles are different, but the meaning is one, all of which focus on the self-activity of the moral subject to explain morality. As far as Chinese philosophy is concerned, from the "great book" of Song Confucianism to the "metaphysics of morality" of contemporary Neo-Confucianism, Confucian scholars have all played on the basis of Mencius's concept of sexual goodness. In the context of this history of Confucianism, the significance of this article lies in the demonstration of the possibility of the metaphysics of Xunzi morality, although this philosophical explanation is only very preliminary.

Returning to XunZi, "Although the Tao is not good, it is not possible to go." Although things are small, they are not impossible", this distinct spirit of action determines that Xunzi will never just stay at the level of spiritual activities, but will inevitably require practicing them physically. In essence, Xunzi has taken a path of both internal and external cultivation in the theory of kung fu. Knowing this, it is not difficult to understand why Xun Zi on the one hand talks about "unmasking," "being cautious and independent," and "cultivating a heart that is not good at sincerity," and being strict with the work between square inches; on the other hand, he also talks about "long rituals," "persuasion," and "the transformation of the teacher's law," hoping to "accumulate goodness into virtue." Needless to say, these two are not broken into two bridges in Xunzi, suspended from each other, but inside and outside, and used for interaction. In view of the fact that the people of the world are too arrogant and abandon the disease of learning, Xun Zi is not afraid to resign, and particularly emphasizes the fundamental significance of practice to Chengde, which he said: "Those who make Tu now have the quality of what they can know, the tools of their abilities, and the principles of knowing the possibilities and the tools of the possible of the law of benevolence and righteousness, but they can be Yu Mingyi." Now the people of Tu are devoted to learning, concentrating on one's own mind, pondering what is happening, and for a long time in Kari County, and accumulating goodness without stopping, then they are through the gods, and they are involved in the heavens and the earth. Therefore the saints, the accumulation of man. In Xunzi, the subject of self-improvement is based on nothing more than "the quality of benevolence and righteousness" and "the ability to be benevolent and righteous." In the context of moral practice, Xunzi's so-called "benevolence, righteousness, and righteousness" must be viewed on the basis of "etiquette." Therefore, the cognitive ability of the former to implement as the main body shows the spirit of "persuasion" of Xunzi; the latter is implemented as the main body of the practical ability, showing the spirit of "Longli" of Xunzi. Both learning ("persuasion") and practice ("longli") are practiced as the subject's personal practice. Therefore, the accumulation of learning and practice has a fundamental significance for moral perfection - "Therefore, the saints, the accumulation of people!" Under the approach of Xunzi's internal and external work theory, the cultivation of "accumulation of goodness" and "virtue" ("chengde") is universal and one, as it says:

Sex is also what I cannot do, but it can be transformed into it; the one who accumulates it, not what I own, but can also be. If the customs are wrong, so the nature is also transformed; the customs are transferred to the mind, and the anjiu is transferred, which is the same as the gods, and the heavens and the earth are involved. Therefore, the accumulation of soil is a mountain, the accumulation of water is a sea, and the accumulation of twilight is said to be old. The highest is the heaven, the lowest is the land, the six fingers of the universe are said to be the extreme, and the people of Tu are all called saints. People accumulate ploughing and becoming farmers, accumulating cutting and cutting become craftsmen, accumulating goods and becoming merchants, and accumulating ceremonies and righteousness as gentlemen. The son of the craftsman will not succeed, and the people of the capital will learn from it. Ju Chu and Chu, Ju Yue and Yue, Ju Xia and Xia, so people know that they are careful to note mistakes, accumulate customs, and accumulate great accumulation, then they are gentlemen; if they indulge in temperament and are not enough to ask questions, they are villains.

In Xunzi, just as a person becomes an excellent farmer in the process of continuous "ploughing" and an excellent craftsman in the process of continuous "cutting", the gentleman's personality can only be cultivated in the long-term continuous act of conformity and righteousness. Therefore, Xunzi proposed that "the accumulation of goodness becomes virtue, and the gods are self-satisfied, and the sacred heart is prepared." In short, the quality of a person's fulfillment activity is also. Therefore, we should pay attention to the nature of the realization activity, because how we are depends on the nature of our realization activity. Developing the habit of one kind or another from an early age is by no means a trivial matter; on the contrary, it is very important, or rather, it is the most important. In this sense, virtue is neither natural nor contrary to nature, but becomes a habit and is destroyed by habit. This is in stark contrast to Mencius's theory of kung fu. In Mencius, the goodness of human nature and the goodness of reality are one-dimensional, the former "expanding and filling" and the latter, such as "the beginning of fire" and "the beginning of the spring". From this point of view, it may be said that Mencius's goodness is the one who "grows", just as the "rice" comes out of the "he"; while the goodness of Xunzi is the one who "creates", just like the acquisition of language, although man is born with the endowment of language through learning, however, unless he has conscious learning and practice, he will never be able to obtain language realistically. In this sense, the purpose of Xunzi Gongfu theory can be exhausted by the phrase "born to be human".

The author of this article is Wang Kai, a professor at the School of Philosophy of Beijing Normal University. Originally published in: Social Sciences, No. 1, 2019.