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Dong Zhongshu’s face for Mencius and Xunwei is beautiful? Could it be…that person? Combination
Author: Li Huizi
Source: “Hengshui Academy News” 2021 Issue 3
Author introduction: Li Huizi (1983-), female, Tang Shishi from Hebei, lecturer at the Confucian and Dongyang Philosophy College in Chengjun Pavilion, Korea, and Ph.D.
The “Dong Zhongshu’s Study on Confucianism” special column is in charge of the person in charge of the literals:
Dong Zhongshu’s inheritance and breakthrough of Meng and Xun was finally discussed by the Dong academic community. In the view of Dr. Li Huizi, Dong Zhongshu integrated Men’s and Xun’s thoughts in the thinking of heaven and man, human mind, humanity theory and meridian system, and used this as a basis to combine the five elements of the Yin and Yang to complete the Confucian system construction, and provided the Han Empire with fruitful national consciousness. The analysis of Dong Zhongshu’s combination of the thinking tasks of Mencius and Xunxun will help us deeply analyze the differences and meanings of Mencius and Xunxun’s thoughts, and can also correct the bias of Song and Ming dynasties to emphasize Mencius and Xunxun’s, and can also provide theoretical foundations and ideological enlightenment for the construction of contemporary Confucianism, so it has good academic value.
Dong Zhongshu Research Committee Chairman of the Chinese Confucius Society
Shanghai Road Chief Student Recruitment and Doctoral Supervisor
Dong Zhongshu International Confucian Research Institute Chief Expert of the National Social Science Fund /p>
Dong Zi Academy, Dong Zhongshu International Research Institute, and Dong Zishu Chief Expert
Dr. Yu Zhiping
Abstract:Dong Zhongshu has established his Confucian system based on the principles of integrating Mencius and Xunxun’s thoughts. In the thinking of heaven and man, he broke through Xunzi’s unafraid view of heaven, and fulfilled Mencius’s statement of “what the heaven is with me” by generating all kinds of things and the feelings of heaven and man, rebuilding the power of heaven, and establishing the foundation of heaven’s way of heaven for the ethics of man. In the human mind, he combined Mencius’s “four ends” heart with Xunzi’s “heart is good at profit”, and proposed that “the heart is kind and kind”, and emphasized that the mind has the effect of suppressing evil and good. On the level of nourishing the mind, he developed Mencius’s correct attitude, revised Xunzi’s honest attitude, and put forward new ideas of “restraining the mind with meaning”. In the theory of human beings, Dong Zhongshu combined with Mencius and Xunshi to propose the view that one has good nature but is not good. In terms of ethical thinking, he ranks faith and benevolence and wisdom, and regards the Five Constant Ways as the virtues of internal and external cultivation. In terms of political thinking, he emphasized that the emperor should follow the law and act in accordance with moral education and punishment as the main body, so as to modify Xunzi’s long-winded legal theory, and then promote Mencius’ tyranny thinking.
Keywords: Dong Zhongshu; Mencius; Xunzi; Discussion on Heaven and Man; Discussion on Human Minds; Humanity Discussion; Ethical Politics
DOI:10.3969/j.issn.1673-2065.2021.03.007
Fund Item:National Social Sciences Fund Project (19BZX051)
Men and Xunxun’s argument on humanity and whether human hearts must be good has always been the focus of Chinese Confucian history. Since Korea increasingly wrote “Original Tao” in the Tang Dynasty, Mencius’s theory of good nature has been taken as the focus of Confucianism and has been deepened continuously. The Song and Ming Scriptures even praised Mencius’s theory of good nature and suppressed Xunzi’s theory of bad nature. Some scholars pointed out: “Men and Xunzhao are divided into two parts, which can be regarded as the basic format of traditional Confucianism, and are naturally in conflict with each other. As the close source of contemporary Confucianism, the mainstream of Confucianism in Song and Ming dynasties regarded Mencius (nature good at discussion, self-discipline, internal discussion) as the right, and on the other hand, they regarded Xunzhao (nature evil, external discipline, internal discussion) as the opposite, and strongly emphasized the serious and inconsistency between Mencius and Xunzhao in humanitarianism and other aspects.” In recent years, “unification of Mencius and Xunzhao” has become a hot topic in academic practice. Contemporary scholars have made a breakthrough in the Song and Ming dynasties. While developing Mencius’s thoughts, they pay attention to exploring the contemporary values of Xunzi’s thoughts, and rebuilding contemporary new Confucianism by integrating Mencius and Xunzi’s thoughts. Therefore, “Can you find a solid theoretical foundation and combination of Mencius and Xunxun”[1] become a very obvious academic problem. Looking back at Confucian history, Dong Zhongshu was the first Confucian scholar to integrate the thoughts of Mencius and Xunxun. He used “seeking destiny and emotion” as the problem direction, and combined Men’s and Xun’s thoughts in the discussions of heaven and man, human heart, humanity and mechanics, and used this to rebuild the Confucianism system in combination with the Five Elements of the Yin and Yang. Therefore, how Dong Zhongshu could analyze and sort out how to construct his own Confucian system by integrating Mencius and Xunxu’s thoughts can provide theoretical foundations and thinking for contemporary Confucianism to integrate Mencius and Xunxu’s theory.
1. Dong Zhongshu’s understanding of the relationship between men and men is different. It is not integrated with the current determination of whether the heavenly beings can be related to whether the heavenly beings can be related. Mencius Baocai.com believes that heaven and man are related. Although “the heaven does not speak”, “it is a complete success by showing actions and things” [3]238. A man’s confidant is “God”What we are with me”[3]295, and benevolence and righteousness are the orders that nature gives to others, and they are also the task that people should exercise: “Be kindness is to father and son, to ruler and subjects, to praise the master, to wiseness is to sacrifice, to sages, to heaven, to destiny. ”[3]370 Therefore, people should “serve their minds and cultivate their nature” by “serving their nature” [3]331. Xunzi proposed the “division between heaven and man”, aiming to emphasize the law of Liuhe not to change by human will, and human behavior cannot obey the laws of heaven. “The actions of heaven are permanent, not for existence, nor for the demise of Jie. …When it comes to the same time as governing the world, but disasters and governance are different from governing the world, and it is not a matter of refusal to blame the sky, the way is to do so.”[4]306-307. Despite Xunzi’s emphasis on the distinction between heaven and man, he also pointed out that people can understand and use the rules of objectives: “Who can control the destiny of heaven and use it? ”[4]317 If a person complies with the rules of Liuhe, he will be lucky; if he goes against the rules of nature, he will come. Therefore, Xunzi advocated “If you strengthen the foundation and use it, the heaven will not be able to maintain it; if you keep it up and move, the heaven will not be able to get sick; if you practice Taoism without pursuing, the heaven will not be able to get angry”[4]317.
The disagreement between the disagreement of men and menEntertaining the conditionsTwo dimensions that we know about heaven: Mencius doubled the heaven’s meaning, emphasized the sacred nature and virtue of heaven, and emphasized the virtue of man’s virtues, so heaven and man are closely related; while Xunzi doubled the natural nature The heaven emphasizes the use of emotional energy to treat heaven. Although Mencius said that benevolence and wisdom is “what heaven shares with me”, he does not fully explain how heaven can give people good nature. This leaves a theoretical space for later Confucian scholars to construct Confucian metaphysics. And Xunzi’s heavenly theory eliminates the secret nature of heaven–“Revise people as text, but act as god”博博博[4]316 also eliminates people’s awe of heaven-“The team of stars and the pine trees are the transformation of six harmony, the transformation of yang, and the rare things; it is strange and it is feared by fearing it.”[4]313. This made Xunzi think that in addition to the internal strengthening of the method of raising the rule of raising the law, he lacked the restraining power of the people’s hearts. Therefore, Dong Zhong Shu proposed his own discussion of heaven and man on the basis of the integration and development of the thinking of men and women, and used this to solve the thinking problems left by men and women.
Dong Zhongshu’s thinking of heaven and man can be divided into four points:
First, heaven and man are the same, and heaven and man are th