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Xunzi’s desire for intelligence and its relationship with science
Author: Yao Haifeng (Qingshima Urban Academy)
Source: Author Author Authorized Confucian Network, Originally published by “Shandong Youth Political Science Institute Report” No. 5, 2023
Abstract: From the development of the era landscape and problem consciousness of modern Xunxue’s research, we will find that Xunzi research is always closely related to the problems of the times, and will try to jump all the way in the times. Teacher Mou Zongsan explained the two major systems of Confucian philosophy with the two divisions of valuing benevolence and valuing wisdom, and broadly revealed Xunzi inherited the intellectualism since Confucius, and believed that Xunzi had developed a difficult and valuable academic aspect near the Oriental System of Confucianism. The writing method and the view of heaven and man both reveal their strength toward intelligence. Based on this, Xunzi’s relationship between wisdom and science is about to emerge. There are three views on the relationship between Xunzi and science: Definitely speaking, negatively speaking and related. The most relevant thing about this is the most guest-friendly. Whether it is the non-occupation, non-formality, and delusion that highlighted by Xunzi’s reverse to the wisdom, or the conscience, identification, and physics that mark the wisdom of Xunzi’s smoothly to the wisdom of rejuvenating wisdom, it can be seen that his good intentions in promoting wisdom. Speaking calmly, Xunzi valued intelligence and became the main link in the logical process from religion to humanities and science, and was still considered humanistic rather than scientific sensibility. Because Xunzi has developed humanistic sentiment to the top, if it were not for the grievances of later history, the unity of logic and history has been realized, and the adaptability to scientific sentiment is not a fish in the sky.
Keywords: Xunzi; Intelligence; Science
Introduction
In today’s academic world, Xunxue Research has become a major Chinese philosophy research town. The ups and downs of Xunxue can see a trace of light or darkness in the history of Chinese philosophy, which can be sorted out a hidden historical structure of Xunxue. Xunxue’s learning started from Confucius and started with Xunzi. Although it has never been mainstream in the subsequent history of thinking, it is even hard to be mainstream. What’s more, it is regarded as different and strange, but it has never stopped. This is Xunxue’s thinking nature. This nature has been transformed since Xunzi criticized the sacred schools of thought and was able to be entrusted with the Tao.
If Confucius is regarded as a model of the unity of inner sages and outer kings and the unity of benevolence and wisdom, then Mencius and Xunzi will follow one side of each side. Mencius thought of being independent of the inner sage and being benevolent, and became an abstraction of the Asian sage in the late Chinese philosophy. Xunzi’s thinking emphasized the external kings, highlighted his intelligence, and became an abstraction of the late Chinese philosophy. This is a normal academic phenomenon of the diversion of two waters in the late development of Chinese philosophy. Unexpectedly, due to the conflict between Confucianism and Taoism, Mencius and Xunzhe presented the situation of not two-standard establishment. Since the Song Dynasty, Mencius’s teachings were prosperous, but Xunzi’s learning was not clear.
However, it is actually a force, a great force that cannot escape. Academic research including Xunzi research will never deviate from reality, but will always be projected into abstract theoretical exploration in either obscure or obvious ways. History is fair, thinking about the needs of the familyThe examination of history is precipitated in the washing of the times and regenerated in the transformation of thought. It is regarded as an alien in the long history of philosophy, but it is discovered, recognized and criticized in the changes in modern thinking and concepts. Xunzi is an example. This is the landscape of the era in the late Qing Dynasty and the problem consciousness of the scholars at that time.
1. The landscape and problem consciousness of modern Xunxue’s research
In the late Qing Dynasty, the inner world was in a state of chaos, with a thousand thoughts and social movements. The heroine Wan Yurou is the only young actress in the Jiajin area, and there is a constant impact on civilization. The most powerful thing is that the huge waves of the era of Oriental and scientific science have swept the world, bringing a huge impact to China at that time. Some people have realized that this tide will prosper, and that will rebel will perish. Therefore, finding the civilized factors that prevent the spread of civil and scientific knowledge and removing them, or perhaps seeing the similar resources in traditional civilization to wing them, will help Old China to open up a modern path. China’s civilization preservation and wasteland became a serious subject in the academic world at that time. Whether traditional science can connect with Eastern science, whether it can generate new research directions, whether it can give more energy, etc. has become the problem area for students at that time. Going back to the pre-Qin period and finding relevant ideological resources is undoubtedly a useful method that has been verified in history. A knowledgeable student continues to study in Western learning and search. What is said will definitely turn back, and the truth and delusion will be seen. In short, modern academic development has become a clear academic feature in this stage.
The gain of the review space is valuable for the opening of the review domain, and the opening of the domain is determined at a very large level by the transformation of the theme of the times. I imagined that in that year, in the war era when the themes of the times changed, “rescue the illegitimate world” (the verb of Mr. Mou Zongsan) appeared in the prosperous situation of the hundreds of schools of thought, and Xunzi gathered it to be. Since the late Qing Dynasty, under the academic landscape of Western learning, modern thinking history has seen the coexistence and conflict between honoring Xun and Xun, and for a while, they have joined the new domain of Xunzi and promoted the help of Xunzi. A new Xunxue School with outstanding performance has been opened. In modern academic vision, the “Xunzi Returns” movement emerged. In the history of thinking that spans thousands of years, Xunzi’s figure always seems to be hidden and penetrates it. Since modern times, many people have studied Xunzang, and they are evil and good at nature. They are scientific and ordinary people, and have clarified and judged them, and have produced many new ideas.
Modern Xun Xue came from the Xun Xue history, and from the profound and folded historical landscape, it has entered the academic stage as a major concept of academic history, which is enough to become a colorful painting in the history of Xun Xue and Xun Xue’s research. The academic thinking of modern scholars continues the perilous and profound thoughts of the modern era, and faces the scientific and technological masters of the East. The Xun and Xun are all selected, and they are not invisible. According to Jiang Xinli’s classification, modern Xuns can be divided into three categories: Xuns in the early 20th century, Xuns in the influence of the new civilization movement and Xuns in the Xuns in the study of Marxist scholars [1]. This category is more complicated and has been through time, historical events and research methods. Inclusive fundingIf the modern Xunxue research and research research and development are classified using the research and discussion paradigm, it can be divided into two categories: training Xunxue and moral Xunxue. Since the relationship between Xunxue and the social landscape of modern history is not direct, we can only use the development of Xunxue as an example to show the problem of Xunxue’s research.
Liang Qichao, the leader of the new school, believed that Xunzi represented specialization and became the urgent pioneer of Xun Zun and Meng. Zhu Sitong saw that Xunzi was a “country wish” and carried out theoretical criticism. Zhang Taiyan respected Xunzi as the later saint, highly praised and recommended it to be. As a law-changing politician, Liang Qichao and Xun Sitong regarded Xunzi as a stone, and believed that the rational path was a factor in the history of Qing Chinese thinking, and had clear problematic ideas, but the view of Xunzi as a representative of the specialization is worthy of negotiation. This type of view undoubtedly added another layer of “specialized” Luomen to the basis of thinking about the aggrievedness of “bigly lost” in history. It only made Xunzi a “target” because of the need for transformation, which is definitely not a research on emotional and object-oriented viewing, so his viewing is not a good idea.
Modern scholars who were influenced by Eastern thinking civilization mostly studied Xunzi from the perspective of comparing Chinese and Western perspectives. Oriental civilization is the most popular among people, and is the main scientific and civilian. Students such as Hu Ying, Wang Enyang, and Mou Zongsan all made contributions to Xun’s studies. Other scholars studied by Xun in modern times, such as Yang Yunru, Chen Dengyuan, Tao Shicheng, Xiong Gongzhe, Yang Daying, and Rong Zhen, etc., have all studied Xun’s works. Due TC:
