Response And Development: The Research On Xunzi’s Reconstruction Of Confucianism

Xunzi,in the middle and late Warring States,faced social chaos and hoped to put forward a set of theories to solve the social problems at that time.In his opinion,Confucianism is the only thought that can solve social problems at that time.At the same time,he also believed that the original Confucian thought lacked theoretical arguments and was criticized by other schools in the process of contending.Theoretical loopholes have made Confucianism lose its superiority in the debate at that time.Therefore,Xunzi reconsidered Confucianism on the basis of responding to and absorbing other schools of thought,so that Confucianism can respond to criticisms put forward by other schools.In the pre-Qin period,the relationship between Tian and Ren was an important issue that all school thinkers were concerned about.Confucius used the Tian as the basis for the demonstration of personnel,and believed that the Tian played a significant role in human behavior and results.However,at the beginning of the Warring States period,whether Zhuangzi or Mozi,they all criticized the Confucian relationship between heaven and man.Mozi criticized the viewpoint of the Confucian destiny and put forward the “Tianzhi” theory.He believes that the success or failure of all things in the world is related only to the degree of individual effort,and there is no “fortification” at all;if the individual’s behavior is good,it conforms to “Tianzhi”,Tian will bless.Zhuangzi’s criticism of Confucianism lies mainly in his belief that only Tian and nature are good,and that any human being is a “natural” destruction of nature.Therefore,he completely denies the human and requires people to completely obey the Tian.This negates the Confucian values of etiquette and enlightenment.Facing the criticisms of Mozi and Zhuangzi on the Confucian theory of relationship between Tian and Ren,Xunzi recognized the problems existing in the Confucian theory of relationship between Tian and Ren,but he believed that the views of Mozi and Zhuangzi were not conducive to the necessity of the demonstration of the system of the etiquette.Regarding the mystical color of Tian in Confucianism and Mozi’s thoughts,Xunzi drew on the natural meaning of Laozi and Zhuangzi’s Tian,but he also realized that Laozi and Zhuangzi’s relationship theory of Tian and Ren inevitably led to the negation of all human beings.Therefore,Xunzi proposed the idea of "clear the relationship of Tian and Ren",emphasizing the distinction between Tian and Ren,and not denying that one can do something on Tian.This fully affirmed the human role on the basis of the recognition of Tian.Specific to the relationship between Tian and the state to chaos and personal poverty,Xunzi basically affirmed that people should be active and positive,negating Zhuangzi’s negation of man-made thinking,and that there is a close relationship between state chaos,personal poverty and human behavior.However,in the face of counterexamples in reality,Xunzi has compromised and attributed these counter-examples to the effect of Tian or fate.During the Warring States Period,human nature issues became an important issue discussed by the school of thought,and each person sought the basis for their own ideal political system from the perspective of human nature.Mencius put forward the theory of human nature goodness and tried to find the basis of human nature for the righteousness,wisdom,and sanctity,while Xunzi believed that such a theory cannot explain the difference between human beings in reality.Therefore,he put forward his theory of nature and simplicity,bringing the social chaos and the individual’s good and evil to the degree of hard work.This not only explains the differences between people in reality,but also makes the Confucian system of liberty and justice become necessary.Songyin and Mencius believe that the social chaos lies in the physical desires of human beings and denies that the physiological desires belong to human nature in hopes of solving the social chaos,while Xunzi affirms that physical desire belongs to human nature and believes that individual physiology is recognized.The existence of desire is the necessary condition for the entire society to be organized.In this respect,it may be influenced by legalists.In terms of same or different,Zhuangzi’s fables of “King of Lu raising birds” introduce differences between humans,thus negating the universality of the Confucian system of liberty and righteousness.People analyze that the humanity of the person who belongs to the class is the same,which provides universality for the etiquette system established by the saint.In order to oppose the Confucian system of courtesy and righteousness,Zhuangzi denies all humanity and believes that all humans are the destruction of human nature,including sacrificing rituals.Xunzi must affirm the Confucian rites and righteousness system and must not accept Zhuangzi’s point of view.Xunzi proposed the concept of "combination of human nature and humanity".He believes that man’s acquired behavior does not harm humanity,which provides the conditions for the existence of the etiquette system.Moreover,Xunzi further emphasized the importance of humanity and believed that only man-made is the difference between gentleman and villain.Confucius affirmed knowledge in a near-arbitrary manner.Laozi and Zhuangzi argued against Confucian doctrine and denied the possibility and necessity of knowledge.Xunzi’s questions on Laozi and Zhuangzi demonstrated the possibility of knowledge.In view of Laozi and Zhuangzi’s denial of the existence of objective things and the denial of the objectivity of objective things,Xunzi affirmed the existence of objective things in a arbitrarily manner,and pointed out that objective things can be recognized from the nature.Laozi and Zhuangzi also denied recognition of the subject’s cognitive ability,and denied the cognition of the subject’s senses and minds,thus negating the understanding.Xunzi affirmed that cognitive ability is a part of human nature and it is based on the absorption of Mozi and Guanzi.The distinction between the perception of the subject and the cognitive ability of the heart is made.It is certain that the subject can gain an understanding of objective things through the senses and the heart.However,Xunzi saw that Mozi and Gongsun Long overemphasized the role of the senses and negated the cognitive fallacy caused by the action of the heart.At the same time,he also saw that Zisi and Mencius ignored the sense of error caused by sensory understanding.Therefore,Xunzi emphasized the subject must understand the objective things through the role of the senses and the heart,so as to achieve understanding.Laozi and Zhuangzi also pointed out the causes of misunderstandings from both the subject of understanding and the object of knowledge,and denied the possibility of knowledge.Xunzi analyzed the causes of misunderstanding,and believed that because the cognitive subject can recognize that it has misunderstood.The reason is that you can avoid false recognitions and achieve true knowledge.Faced with the suspicions of Yi Zhuan and Zhuangzi on the ability of language to express their thoughts,Zhuangzi’s negation of the sages of Confucianism can be communicated through language and words.Xunzi points out the different cognitive subjects through the argumentation of the relationship between the name and the subject.The exchange of ideas can be achieved through language,which provides guarantees for the role of Confucian classics and sage education.Confucius believed that ritual is the norm of personal behavior and political activities in the country.His view was criticized by other schools.Whether it is Laozi’s “small countries and less residents” society or Zhuangzi’s “human beings live with animals”,there is no need for the existence of etiquette and righteousness,and it seems to Laozi and zhuangzi and others that it is the Confucian rites and righteousness.The system leads to social confusion.Xunzi demonstrated the necessity of human society from the perspective of the relationship between man and animals and the division of labor in society,and then emphasized the necessity of being a "rite" as a rule of human society.Zhuangzi and Hui Shi also criticized the hierarchy of Confucianism.They believe that hierarchy does not conform to human nature.Xunzi argues from the perspective of the relationship between heaven and earth,power operation and social integration that only hierarchy can ensure the existence of society.Laozi and Xu Xing believed that the possession of more resources by the ruling class is the exploitation of the ruling class.This poses a great challenge to the hierarchy.Xunzi further demonstrates the hierarchy from the perspective of social division of labor on the basis of inheriting and absorbing Mencius’ s thoughts.The reasonability of the system is that it is the ruling class that ensures that the ruling class can carry out social production activities and make the hierarchy more natural.Mozi criticized the "music" of the etiquette system.He thought music was a waste of material wealth and delayed productive activities.Xunzi argued the necessity of music from the perspective of human nature and discussed the sentiments of music to Taoye and adjusted interpersonal relationships.The effect is that music can make social relations more harmonious.By responding to criticisms of other schools,Xunzi demonstrated the necessity and role of the etiquette system,and established the status of the Confucian system of etiquette and justice.