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About Xunzi’s “removing the concealment” method and “curing the spirit and nourishing the mind” method
Author: Kuang Yan (Associate Researcher, Institute of Philosophy, Chinese Academy of Social Sciences)
Source: “Anhui Masters’ Major. Humanities and Social Sciences Edition”, Issue 4, 2019
Time: Confucius was in the 2570th year of the seventh month of Jihai, Gengwu
Jesus August 1, 2019
Abstract
In the “mind art” with the goal of “fostering the mind”, what Xunzi valued is the first thing that the mind can “understand” and how to “understand”. This is equivalent to gaining the energy cultivation of wise virtues, and Xunzi’s understanding of this energy cultivation can be divided into two circles: first “uncovering” and secondly, achieving “Qingming Festival”. In addition to the “mind technique” related to the cultivation of wise virtues, Xunzi, who had never given up on the pursuit of traditional Confucian morality and virtues, also considered the relevant energy cultivation techniques, that is, those cultivation methods related to “emotion”. Regarding the latter cultivation method, Xunzi called it “curing the spirit and nourishing the mind”, and related thinking, it is important to look at it from the perspective of positiveness. The technique of “curing the spirit and nourishing the mind” that Xunzi calls learning and self-cultivation with the goal of changing itself. These techniques, together with other ideas advocated by Xunzi, such as classical learning and gift training, formed what he called “the learning of correcting people” that “beautify oneself”.
In previous research, many scholars have tended to stand up the content of the spiritual thinking level that Xunzi is concerned about with the acquired virtues of the spiritual spirit mentioned by Mencius, and regard it as the most basic and inconsistent point of these two Confucian scholars, for example, Xu Yi decided: “The mind that Mencius masters is important in the moral side of the heart; and Xunzi is in the recognition side of the mind; this is the water of Mencius and Xunzi.” [1] 146 Mou Zongsan also had a similar evaluation: “Xunzi only recognizes the animal nature of humans, but in humans and birdsThe true nature of the nourishing software is not recognised. Here, the human world becomes a dark group. However, Xunzi did not smooth the animal nature and went down to become a false and unorthodox. In addition to the “natural nature of animal nature”, he also saw that there was a higher level. This level is the heart (Heavenly Lord) . Therefore, Xunzi turned the nature of animals and treated the nature with his heart. However, what he called the heart was not Mencius’s heart that “sees nature from the heart”. Mencius’ heart was the “nature of virtue”, but Xunzi only recognized the use of thinking and discernment in his heart, so his heart was the “knowing heart” and not the heart of virtue; it was wise, not the heart of benevolence and wisdom. It can be summarized as saying that the heart is wise, not the heart of benevolence and wisdom. “[2]Preparation price224 These evaluations only see the difference between Xun and Meng, but do not emphasize the continuity between what Xunzi said about thinking and moral integrity. The content of the previous aspect has long been popularHe is familiar with it, and from the latter aspect, whether it is Xunzi’s cultivation of people’s ideology, or Mencius’s development of human virtue and talent, it serves personality shaping and virtue cultivation – to be more precise, Xunzi’s first impression to future generations is that he pays more attention to the gain of wise virtue, while Mencius pays more attention to the gain of moral virtue. 1 However, as a Confucian Xunzi, when seeking wise virtues, he would never give up his desire for moral virtues. This is just as Xunzi had both training in thinking about the mind and concern for “governing the mind”. We can even explain it from Xunzi’s own works. He should have seen the continuity between the two energy-cultivating techniques mentioned above. He should have understood the first thing to do, and the ethics and reality are not open to wise guidance. It is also worth noting that although Xunzi had a grand difference with Mencius in his understanding of the human heart, if he had further steps forward from the standpoint of his own mind with the ability to think and know, as Sucrates suggested, the difference between Zhang Xinling also had some acquired knowledge, then the difference between him and Mencius would become very detailed, and the difference between the acquired moral talent and the acquired moral knowledge is only slightly different from the actual side. Of course, although Xunzi valued the ability to know the mind, he did not give people too much trust like the ancient Greeks, and the above-mentioned ability has never appeared in Confucian thinking.
1. Why does the mind “understand”
From the above perspective, in the “mind art” with the goal of “cultivating the mind”, what Xunzi values undoubtedly is the first thing that the mind can “understand” and how to “understand”. Xunzi once said: “The sages have a problem with the mental illness, and see the problem of blocking the block… and have all the objects in the middle and the county is hygienic… Why do you think about the hygienic? Said: Tao. Therefore, the mind cannot be accomplished and does not understand.” (Xunzi·Xiebi·Xiebi”) The special saying of “the danger of the mental illness” is not considered. Of course, the way Xunzi knows is still the standard of whether it is possible to judge whether it is possible: “With his heart that can be said to the Taoist people is not Tao, which is the key to curing. Why don’t you know? Therefore, the key to curing lies in understanding.” (Xunzi·Xiebi”) Xunzi continued to advocate “Why do people understand?” The key to (Xunzi·Xuanzi·Xiebi·Xiangbi·) is the “heart”. This human heart with the ability to think “understand” by thinking, and then abide by the “Tao”, and this method of changing itself is “sadness”: “The mind is tempting and can be tempted.” (Xunzi·Justice Name) Xunzi also believed that the wonderful quality in personality was also created, and so called “the good one is harsh” (Xunzi·Nature Abuse) This value that clearly transcends the meaning of knowledge creates the thinking ability that also determines the people’s heart. Since the human heart is the starting point of all problems, Xunzi needs to analyze it more carefully: “The reason why life is like this is the nature. … It is natural to say that nature is not done. The nature of nature is good, bad, joy, anger, sorrow, and joy, and feelings. Emotion is only the desire of the heart.” (“Xunzi·Justice”) The “nature”, “emotion” that appears here are from three directionsIn the context of a summary explanation of the human heart, “nature” represents the basis of the life and life of the heart. On this basis, the first aspect of the heart is the “emotion” in emotions and emotional meaning. The second aspect is produced by further processing of “emotion”, namely the “morality” on the level of thinking. Xunzi believed that thinking has something to do with emotion, which is obviously related to the various ways of saying “emotion” in “Self-Prespectfulness”. Later Xunzi continued to expand his analysis of the heart to “desire” or may say that he wants to see the following 官网ppt: “Sex is the same as the heavens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彩彩彩彩� ” and “desire” do not deprive the acquired nature of life and life. The more important explanation is that in these acquired and unrelated contents, some of them will lead to negative consequences when they are allowed to develop – such as “love” and “desire”, while others are the most important reasons that lead people to “Tao” – such as “desire”. The thoughts and desires of the heart are also called “sighted knowledge” by Xunzi: “Say, therefore, joy, anger, sorrow, joy, love, evil, and desire to change the heart. The heart is marked by signscover a month’s price knowledge.” (Xunzi·Justice Name) Here, Xunzi linked “love” (joy, anger, sorrow, joy, love, evil), “desire” and “speak” together with the heart, and applied the clarity of the contents of the subsequent books in the discussion circle, and continued to expand the scope of the mind’s thinking and knowledge talent.
For the human heart who possesses the above talents, Xunzi still advocated his arrangement for the human body: “The heart is the king of the body and the master of the gods.” (“Xunzi·Xian Bi”) This positioning is closely related to the “heart thro