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Xunzi’s “About the Internal Affairs of Qin” is reviewed
Author: Sun Jiazhou Li Chongrong
Source: “Hebei Journal” No. 6, 2020
Abstract: Two articles in “Xinzi” and “Ru Xiao” are written in “Xunzi”, which record Xunzi’s judgment on the internal affairs of Qin when he was “youBao QingQin”. Previous interpretations of the academic community mostly regard Xunzi’s determination and praise of the Qin internal affairs. In fact, the high-level Qin Dynasty’s ruling group had special attention to Xunzi’s advance to Qin, which led to the ability to “make a show”. The beauty of Qin’s government that Xunzi saw in his eyes was not suitable for all the true nature, and could only be the “appearance” that Qin was willing to show; the beauty of Qin’s internal affairs, which Xunzi discussed, was indeed different from the teachings of Confucius and Mencius in terms of certain judgment standards; and there was also a specific outlook on “the master answered the right”, Xunzi could also understand the human nature of Qin’s government from the “responsible words”; Xunzi politely stated that the most basic shortcoming of Qin’s internal affairs was “no Confucianism”, and he showed the establishment of his Confucianism and did not lose his style as a scholar. The “Xunzi·Consulting the Bing” chapter preserves a passage of Xunzi’s distinction on the internal affairs of the Qin Dynasty, and its criticism can be regarded as profitable. This is Xunzi’s argument in Zhao, and his environment is super weak, which can better represent his true views.
Keywords: Xunzi; What I saw in Qin Dynasty; Confucianism; It should be compared;
Author introduction: Sun Jiazhou (1955-), male, from Lizhou, Shandong, was a Chinese Academy of Major History and the Unearthed Cultural Heritage and the Chinese Modern Civilization Research and Research and Research on Innovation and PhD Students. He is an important part of the research on history of Qin and Han. ; Li Chongrong (1986-), female, from Neijiang, Sichuan, deputy researcher of the National Museum of China, and is an important part of the study of Qin and Han history. The two articles in “Xunzi” and “Ru Xiao” [1] are recorded, which recorded Xunzi’s historical events when he traveled west to Qin. After Xunzi’s real assessment of Qin, he should make an impromptu review of the internal affairs of Qin. In the two fields of Xunzi Siwei Research and the Qin Political History Research, Xunzi “discusses the Qin Internal Affairs” both have very important research and development values.
The discussion on Xunzi’s thoughts is not a big deal, but there are not many special articles about Xunzi’s “discussion of the internal affairs of the Qin Dynasty”. Within the scope of the writer’s knowledge, there are two articles that need attention: First, Korean German “Xunzi’s Qin State’s Observation and Influence” and his discussion is: “Xunzi’s realism stands, so that he can awaken the unique advantages of this new political form, but Confucianism is one With his value and justice, he was particularly sensitive to the persecution that could be formed according to the principle of justice in a single aspect. The judgment of Qin Zheng showed his “common gift” from a specific side, and produced the way of thinking of later Han ConfuciansIn-depth influence. ”[1] The second is Zang Zhifei’s “Exploring the Micro-Term of “The Legend of the Condor Heroes” – Analysis of the Political Evaluation of Qin in Xunzi’s Eyes”, which pointed out: “After Xunzi deeply evaluated the Qin Dynasty’s political style and political situation. The above comments were made after careful consideration, not a refusal to the reciprocity of the Qin Dynasty, but were objective in the praise of the natural beauty of Qin Dynasty; they had a practical basis for the integrity and efficiency of the Qin Dynasty’s political style, the determination of the simple and simple style, and the criticism of the Qin Dynasty’s “no Confucianism” all. ”[2]KoreanBaobao.com single time and Zang’s two-part discussions have different opinions from the research and thinking and viewpoints of writers, but they have a unique look after the analysis and analysis of this problem nearly 20 years ago. Until now, their discussions are also worthy of the scholars who pay attention to this topic.
About Xunzi, his thinking and research and historical positioning, many former students have 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� ”[3](P135) The author believes that to understand the problems mentioned below, he should not forget that Xunzi is a “wise man”. He is considered that Xunzi “confirmed” some of the remarks of Qin politics, the author believes that he should make a more comprehensive understanding and application in terms of two aspects: theoretical explanation and “human feelings and worldly ways”.
1. The symbolic meaning of Xunzi’s advance to Qin and the high standards of Qin. Xunzi, famous and also known as “Sun Qing”, was a native of Zhao, a Confucian scholar in the late war. He served three “Sacrificial Wine” (the academic manager of Jixia Palace in Qiguo) in Jixia Palace, and was the leader of academics at that time. Since Jixia Palace was the middle school of the “Hundred Schools of Fighting” in the country [3], Xunzi served as “Sacrificial Wine” for the time being, and was undoubtedly the main participant of “Sacrificial Wine” for the time being Based on meaning and organization. “Historical Records: Mencius and Xunqing’s Records” is very brief about Xunzi’s record, and there is nothing to say about his going to Qin. A “Xunzi” preserves his works and the words and deeds of Xunzi recorded by his door-lower life and thoughts, and has become the first-hand information for later generations to study Xunzi’s life and thoughts. In addition to his long-term academic and political activities in Jixia Palace in Qiguo, Xunzi once wandered in Yan, Qin, Zhao, BaoqingChu and other countries(The specific time is not enough, and the academic community says it is recommended). Wherever Xunzi went, he often explained to the high-level rulers of various countries and discussed the actual political situation. All rulers of all countries treated Xunzi with honor. In terms of academic influence and social reputation at that time, Xunzi seemed to be no less than Mencius. Because the civilized teaching career of Qin was much more beautiful than that of the “Six Shandong countries”, Confucius and Mencius, the two Confucian scholars before Xunzi, had never entered Qin. For the Qin rulers, this is difficult to avoid the embarrassment of “no light on the face”. As a Confucian master in the late war, Xunzi visited Qin and broke the Confucian master’s habit of “traveling around the country and not going to Qin”. For the Qin Dynasty’s ruling group, it must be regarded as a cultural event. The visitors who were received by the monarchs and ministers of Qin were the most outstanding in Xunzi’s “name”. Therefore, the high-level Qin State Governance Group will definitely meet the standards to entertain Xunzi. Moreover, it was as if King Zhao of Qin was striving to seek governance and his country became increasingly strong, Xunzi came to Qin. For the Qin rulers who were eager to exacerbate the influence of their own civilization, Xunzi’s visit to the being rich in love was undoubtedly a “good opportunity for heaven.” Therefore, they gave Xunzi the highest standard of gifts: the Prime Minister Fan Ju and King Zhao of Qin met Xunzi separately, treated each other as guests, and put it into consideration, and set it up in the gift, and gave it a “sincere request to teach” in the gift. It is precisely because of Fan Ju and King Zhao of Qin and Xunzi that the two articles, “The Great Power” and “Ru Xiao”, were created, which are preserved in the book “Xunzi” and have been passed down to this day.
If you carefully review “The Strong Kingdom”, you can find that its structure is very loose, and as the keynote discussion of Xunzi and Yinghou’s answers, it is placed at the end of the article, and the length is too short to lack 1/2; the previous text, even if it is “recorded” by Xunzi, its logical relationship is difficult to sort outbaoqing王王王王王王王王王王王王王王王王王王王王王王王王王王 There is a passage in which “Xuan Qingzi says Qixian”, which focuses on the purpose of Qixian political affairs. This passage is indeed Xunzi’s statement on Qixian, or should he “plan” the subject and discuss with the Qin Dynasty’s major minister, Hou Fan Ju, should be considered. The purpose of the author’s reading of the text of “The Strong Country” is to explain: Due to the imperfect text of this
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