【林一包養app桂榛】論孟荀天人論的差異

[Keyword]Mencius; Xunzi; heavenly man; communication; secret theory; Yang Mo; Taoism

“Yi Ji” is the recorder of Confucius’s theory of the way of heaven and the source of the theory of Xunzi’s theory of heaven. “The Complete Collection of Four Library Books, Summary of the Book of Changes” says: “The sages see the world as easy to approach, and roughly use the things to combine teachings according to the situation. “Pen” is contained in style, “Letter” is contained in essays, “Shangshu” and “Years” are contained in history, and “Yi” is contained in divination. Therefore, the Book of Changes is written as a book that emphasizes the way of heaven to clarify human affairs. “Left” The divination recorded in “Jian” is the method of “Zhu Taibu”. The Confucian Han said that the number of images has not been far away in ancient times. Once it changed, it became Jingjiao, and then it changed, and it became Chen Shao, and then it changed, and it was Chen Shao, and the “Yi” was not used in common and easy to use. Wang Bi dismissed the number of images and said that “Lao” and “Zhu” changed, and Hu Yuan and Cheng Zi began to understand Confucianism. After a while, Li Guang and Yang Wanli participated in historical events, and the “Yi” began to discuss the topics day by day. The two schools and six sects have already attacked each other. The “Yi” has a broad Taoism, and it is not included. It is surrounded by geography, geography, geography, rituals, military books, learning, and calculations to catch fire outside the ground. All of them can be used as a guide to the “Yi”, and those who like to be stranger also support them to enter the “Yi”, so the “Yi” is more and more complicated. The sixty-four hexagrams all have the word “Yi” and the lines are mostly precepts and divinations. The feelings of the sages are seen by the words, and the rest are one of the “Yi”, which is not the root of it. “

Mencius’s thinking is very different from Xunzi. Si Meng talked about “Heaven” and “knowing the sky”. When Xunzi talked about “knowing the sky”, he talked about “the difference between heaven and man” and “not seeking to know the sky”. What Xunzi said was actually a sign of the transformation of the gloriousness of the time,The metaphorical and metaphorical thoughts such as “the matching of heaven and man” and “knowing the heaven as one’s nature” or “virtue” are used to tell the difference between heaven and man and man, and naturally the unity of heaven and man, which is naturally different from Mencius. Xunzi criticized Zhuangzi for “blinding the sky but not knowing people”, and Wang Nayi, a wise man, said: “I will cover it up in one sentence: Xunzi blocks people but not knowing the sky.” [1] In fact, it is important to judge Xunzi’s understanding of heaven and whether or not depends on what kind of heaven it is. If it is the heaven of the secret theory, Xunzi does not know and does not need to know it; if it is the heaven of the geographical celestial phenomena, then Xunzi knows it better than Zheng Yan. Xunzi was a theory of heaven and man who experienced the theory. His theory of heaven and man reminded the nature of heaven and man and interrupted the Confucianism and Meng School and the Panyang Five Elements School (such as Zheng Yan) developed the academic structure of the religious ethics and chemistry of heaven and man through faith or abstract ideas, and demonstrated the separation and confrontation between the two schools of Confucianism, Xun and Meng Schools of the pre-Qin Dynasty. Unfortunately, the latter (Si Meng) developed rather than the former (Bong Xun), and the Confucianism, which was “Zi Gong-Xunzi”, was destroyed for a long time without failing or being destroyed by bad studies [2]. Yang Xiangkui once said:

People who study history pay more attention to the differences between modern and ancient Chinese, but rarely talk about the differences between Mencius and Xunzi; this is like “forgetting ancestors by many classics.” The Western Han masters, while following the thoughts of Meng’s teachings on the way of heaven, and on the other hand, also following the thoughts of Xunzi’s school. Later Confucius and Confucianism should be divided into two schools: Mencius and Xunzi. [3]

The Han Dynasty’s teachers’ argument for the way of heaven is indeed different from Xunzi, because the Han Dynasty had a strong “school and faithfulness” component, and even the big scholar Dong Zhongshu was like this, so why not do anything else? Many scholars say that Xunzi’s theory of the way of heaven is influenced by Taoist natural theory [4], such as Hou Wai-kun, said: “The Confucian view of the way of heaven changes in the hands of Xunzi, that is, the transformation from the heaven with interest to the heaven of nature and the heaven of materiality. This is clearly influenced by Taoist view of the way of nature.”[5 ]Zong Baihua said: “Xunzi’s ‘heaven’ is natural and an object-oriented existence. It is not arranged by our ideas, but is clearly influenced by the sacred.” [6] In fact, the Taoist natural theory or the natural theory and the purely verified theory of Xunzi’s heavenly and humanistic view have a step away, and there is also an essential difference.

The “root (original root)” is the Taoist view of the Taoist way of nature. The ability we pursue is a certain concept of existence, and it can also be the direction of the spirit. For example, the “Taiping Life Water” in the Chushu of Guodian has the connotation of geographical atmosphere, but its theoretical essence is Taoist thinking. Taoisms such as “Wenzi” and “Huainanzi” all have the height of mysterious thinking and mysterious theory. The so-called “Taoist Main Strategy” or “Taoist” in “Yi Ji” is actually a Taoist thinking that makes things happen and understands “Yi Ji” and discusses and revises the Taoist theory with oneself. Chen Gu should say that “the philosophical thinking of “Yi Ji” is derived from Taoist ideology” and “Yi Ji” is a work of Taoist school.” He proposed that “Yi Ji” is a Taoist thinking or Taoist work and held the “Both Talk of Chinese Philosophy” [7]. This is similar to the “Mencius·Yu Xin Shang” that “I have been vain and I don’t know that it is not true”, that is, Taoism transforms Taoist philosophy into “Yi Ji” and later Confucianism’s “The plot of Yi Ji is a correct explanation, and the hornet ends up occupying the nest and is not lost after a long time. The Taoist cited “nature and the way of heaven” is of course a Taoist concept, but Xunzi is different from it, and this is not understood in the academic world.

Zhang Shiying said: “Mencius believed that the goodness of human nature is ‘what the heaven and me’. Mencius’s heaven is the metaphysical root of the good nature. The earliest metaphysical root of the root was Lao Zhuang, and Lao Zhuang’s ‘Tao’ is the metaphysical root… “The Doctrine of the Mean” believes that human nature is the destiny of heaven. Heaven is also the metaphysical root of human nature here, and heaven is the root of human nature.” [8] Fang Dongmei said: “‘Good Discussion on Nature’ is to first take man The nature traces its origin—that is, the “heart”, and then traces upwards the origin—that is, the “heaven”. In this way, the nature inherits the heart and the heart of the sky. Since the heaven takes biological as the heart and rebirth as virtue, it is purely good, and the nature inherits the heart of the heaven, so it is absolutely rude.”[9] Zhang Shiying and Fang Dongmei pointed out the origin of Mencius’s good nat