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From the inner sage to the outer king
——About Xunzi’s Confucianism transformation to Mencius
Author: Liu Qujing
Source: Author’s submission
Time: Confucius was in the 25th year of the 25th year of the 20th year of the 25th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th year of the 20th Jesus June 19, 2017
[Content Summary]The content system of Confucianism is considered to be the inner sage and the outer king. This understanding of the essence of the inner sage is still the outer king, and the relationship between the inner sage and the outer king is understood to use the causal relationship for the body, and to use the “reason of virtue” to control the “reason of law” and the “reason of matter”, and finally it is still concluded as the learning of the inner sage. In fact, from Mencius to Xunzi, there was a Confucianism who changed from an inner sage to an outer king. The emphasis on and study Xunzi’s foreign kingdom has the main value and meaning of the current Chinese rule of law practice and the renewal of Confucianism in modern language.
【Keyword】Confucianism, inner sages and external kings, teaches the law system
[Note]
Xunzi was a palace army of Confucianism in the pre-Qin period. The Xunshu he founded had a unique and profound idea. In the Han Dynasty, Xunzi’s academic position was no less than that of Mencius, and Sima wrote “Historical Records﹒ “The Episode of Meng and Xunqing” put Xunzi and Mencius side by side. Mencius established the moral body with the nature of destiny, and expanded the acquired virtues of man into the later life of the world. He controlled his power with virtue, and was the inner sage and the outer king, and had a high academic quality of “inner sage”. In this regard, Yang Guorong Teacher pointed out: “Mencius rejected virtue and showed respect for people from one side, but he thus made inappropriate contributions to the effectiveness of moral education, and regarded benevolence as a unique principle of social and political career.”[1] and Female College Students’ Care ClubMencius disagrees, Xunzi focused theoretical views on people’s desires and the real social conflicts caused by this, and regarded social governance and legal management as a learning question independent of morality, and the foreign king pointed out to be clear. From Mencius to Xunzi, there was a Confucianism who changed from an inner sage to an outer king.
1. From thinking to learning—the way of theoretical construction is to shift to
(I) Thinking: Focus on the inner heart
Study and thinking are both human emotional talents and are a proof relationship. As Confucius said: “Learn without thinking, you will be confused, and think without learning”. (“Study and Learning”) It can be seen that in Confucius, learning and thinking are equally important. But when it comes to Zisi and Mencius, the influence of thinking is raised and emphasized and developed. The academic community generally believes that the “Five Elements” chapter of Guodian Zhuchao unearthed in 1993 was written by Zisi. “A characteristic of the “Five Elements” of Zhuchao Clause is to use ‘thinking’ to master the internal mechanism of virtue.” [2] Zisi believes: “If you think without being careful or not, you cannot understand it, you cannot get it long, and you cannot think lightly. Invisible uneasy, uneasy and unhappy, unhappy and unhappy. ” (“Five Elements, Chapter 4”) In Zisi’s view, thought is the condition and foundation of virtue, and virtue is the result and appearance of thought.
The “virtue” here refers to the state of “benevolence, righteousness, wiseness, sageness” and “expressed in it”: “benevolence is reflected in the virtues within, not in the behaviors within. The virtues of the virtues are reflected in the inner world, and not in the inner world. Gifts are expressed in the virtues of the inner thoughts, and not in the behaviors of the inner thoughts. Wisdom is reflected in the virtues of the inner thoughts, and not in the behaviors of the inner thoughts. The sage is manifested in the virtues of the inner beings, and not in the behaviors of the inner beings. “(“Five Elements﹒Chapter 1”) The inside here refers to the inner heart of a person. “Informed in it” refers to 官网心心心心心心心心心心心. Is this dream of “benevolence and wiseness” true or false? Do you regard it as a stone for the purpose of the knowledge competition? Only by internalizing it through “thinking” can it be called “virtue”. “It is not difficult to find that in Zisi, thinking is regarded as the different path of internalizing virtue. It is precisely through thinking that benevolence, wise and sages establish an inner connection with the tree of the heart, and then present it in the entire life world of people in one step. ”[3]
MenciusBaohua Whether men of the country can be organized into the “Si Meng School” with Zisi, but what is undeniable is that in terms of understanding “thinking” and “heart”, Mencius and Zisi have a clear inheritance and development relationship. Mencius said: “The official of a person does not think about it, but is concealed from things. Things intersect with things, and they are completely entangled. The official in the heart thinks, and if you think, you will get it, but if you don’t think, you won’t get it. “(Mencius and Gaozi 1) Mencius divided a person’s body into “big body” and “small body”. He believed that the human nose and mouth and tongue were arranged by external objects and desires. He had no ability to think, but was a “small body”. The “heart” had the ability to think, and could arrange the human nose, mouth and tongue and other organs, and was a “big body”. At the same time, he pointed out: “From his body, his body, his body, his body, his body, his body, was a gentleman. “In Mencius’s view, he was only subject to external objects and desiresThe person who arranges is a gentleman, a person who needs to make a step forward to perfection, and the person who realizes human independence and independence through the arrangement of “heart” and “thinking” to eliminate external objects and material desires/increasingly realizes human independence and independence are righteous people and real people.
If it is said that the five virtues of “benevolence, righteousness, wiseness, saints” are divided into “existence” and “existence outside” in Zisi, then in Mencius, they will be completely formed into “existence inside” and “consolidated inside”. Mencius said: “Benevolence, righteousness, wisdom, not from external slander, I am inherent in it, and I cannot think about it.” (“Mencius, Gaozi 1”). If it is said that the process of “thinking” in Zi’s thoughts is the process of “benevolence and wisdom saints” from “expressed outside” to “expressed inside”, then Mencius’s “consideration. Among the 50 participants, the 30 highest scorers enter the next thought” is the process of bringing the acquired virtues inherent in “benevolence and wisdom” and others from obscure to clear and bright. Whether it is Zisi’s “thinking” or Mencius’s “thinking”, they are all focused on people’s inner self. Especially Mencius, he regarded “benevolence and wisdom” as a person’s “original conscience” and “conscience” and believed that “the way to learn and ask for peace of mind is nothing more than to seek peace of mind.” The process of “peace of mind” is actually the process of “thinking”. (Mencius and Gaozi 1) This brings the “heart” and “thinking” to the level of paradise in Confucianism.
In fact, Mencius surrounded the “heart” and “think” to construct the internal sage Confucian theoretical system. Among them, “heart” is “original conscience” and “conscience”, which is the acquired body and the essential