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Comparison of Yishen and Xunzi’s views on the heavenly beings
Author: Zhao Huadong (Professor of the Qilu Civilization Research Institute of Shandong Master Fan Dao, and PhD supervisor.)
Source: Confucius Network in China
Time: Confucius was in the 2568th year of Dingyou, on April 2, Renyin
Jesus May 15, 2017
“Yi Biography” and “Xunzi” are the two main classics of the Confucianism in the pre-Qin period. According to Dai Junren’s words, the authors and the authors were near the land, and they were the southern Confucian scholars who brought the Su, Anhui, Lu and Henan areas in the early days of the war. However, for more than two thousand years, the fate of the two has been different. “Xunzi” has always been regarded as a “disagreement” of Confucianism and has failed to gain the appropriate attention. “Yi Ji” and “The Legend of the Confucianism”, “Mencius”, “Big Learning” and “Doctor of the Mean”, have become the main classics of the Sin and Meng School, and have been praised by contemporary scholars. Since the 80th year of the last century, Chen Guying proposed that the “Yi Ji” belongs to Taoism, and believed that the “Yi Ji” is closely related to Qixue, and his departmental chapters can be written in Jixia Xuegong. Xunzi was the chief teacher of Jixia, and Zeng San was the “sacrificial wine” of the Xuegong Palace. Whether we can criticize the views of Mr. Chen, the academic community now agrees that “Yi Qi” and “Xunzi” have been influenced by Taoist thinking, especially in terms of the view of heaven and man, they have been deeply influenced by Taoist thinking. However, the views of the heavenly beings and man in “Yi Qi” are not completely similar to those in “Xunzi”.
1. Morality, nature, man and natural man
In the history of Chinese philosophy, Confucianism and Taoism both regard “harmony of man and nature” as the highest state of life. It can be said that “harmony of man and nature” is a basic feature of Chinese philosophy. Zhang Dainian once said: “Chinese philosophy has a most basic concept, namely ‘harmony of nature and man’. It is believed that heaven and man are united, and the highest fantasy of life is to realize that one reaches the state of unity of nature and man.” However, the two Confucian and Taoist schools have different understandings of “harmony of nature and man”. Confucianism emphasizes that “using heaven to prove man” focuses on “man”, so Xunzi criticized Mencius for “blinding people but not knowing heaven” (Xunzi Jiebi); Taoism emphasizes that “using man to combine heaven” focuses on “heaven”, so Baozhuang meaning Xunzi criticized Zhuangzi as “blocking the sky but not knowing the man” (Xunzi Jiebi). The above differences between the two schools regarding the “harmony of nature and man” are due to their understanding of the differences between “heaven” and “man”. Confucianism stipulates “heaven” and “man” from the perspective of morality, while Taoism stipulates “heaven” and “man” from the perspective of natural perspective. Although “Yi Ji” and “Xunzi” are both Confucian classics, because “Xunzi” is deeply influenced by the thoughts of Jixia Taoism, the two have complete differences in the regulations of “heaven” and “man”.
Before Chen Gu proposed the “Taoist Main Talk”, “Yi Ji” has always been regarded as a regular Confucian classic because its basic thinking is different from the school of thought and Meng. For example, in terms of the regulations on “Heaven” and “Man”, “Yi Ji” and “Doctor of the Mean” and “Mencius” come out, which means that they all understand “Heaven” and “Man” from the meaning of morality. The important body of heaven in “Yi Ji” is now in the following two aspects: (1) Life and life are endless. “Tuan Shang” says: “It is the beginning of Qianyuan, and the beginning of all things, and it is the consolidation of heaven. Clouds flow and rain brings things to the body, and the manifold shape is used. At the end of the morning, the six digits are completed, and the six dragons are used to control the sky. “He also said: “It’s so great that Kun Yuan is born from all things, and it is the only way to inherit the heaven. Kun is a thick load, and virtue is boundless. It contains great light and good things. “Qian is the sky, Kun is the earth, Qian Yuan is the beginning, Kun Yuan is born, Liuhe has the nature of endless birth, that is, “The virtue of Liuhe is called life” (“Xien Zi”) “Life” is the inner nature of Liuhe. It is precisely under the influence of this nature that all things and even humans can reproduce. Therefore, “life” is the important character of “heaven” in “Yi Ji”. (2) It is vigorous. “Xiang Shang” says: “Heaven moves vigorously, and people are strong and strong. “The “Xi Zixia” also says: “Qian is the most vigorous in the whole country, and its virtues are always easy to understand. “Under the constant movement of nature, “Heaven” also has the moral character of “health”. It also says: “How strong is it, it is just healthy, and it is pure and pure. The six lines are shaking, which means that they are connected with emotions. When they are cycling the six dragons, they are used to control the sky. Clouds flow and rain bring them to peace. A correct person takes virtue as a way to behave, and he can see it every day. “In addition to the endless life, the sky also has the moral character of being vigorous. The above “Heaven moves health”, “The most healthy nation in the whole country”, “Heaven is healthy and upright” are all descriptions of the nature of being vigorous. Although the sky has the ability to move and influence such as “life” and “health”, it is not a personality god. “The Second” says: “The Master said: What do you think and what you want in the whole country! The sun goes, the moon comes, the moon comes, the sun comes, the sun and the moon pushes each other, and brightly comes. The cold is coming, the cold is coming, the cold is coming, and the cold is coming, and the cold is coming, and the age is achieved. The past is to bend. Come is faith. Believe in each other and help others to benefit you. “The above explanation is that the “Heaven” in “Yi Ji” is not the heaven of the god of personality, but the metaphysical heaven with “birth” and “health” nature, that is, the heaven of righteousness.
The “Xu Gua” says: “With six combinations, then there are thousands of things. There are thousands of things, and then there are men and women. “All things and humans are born from the six combinations, which is the concept of “generating human success” in Chinese philosophy. Because humans are born from the six combinations, humans are born from the six combinations, so humans are born from the six combinations.It has the nature of being one with the six-in-one nature, that is, “the transformation of Qiandao, each of them is corrected, and the harmony of Taihe is beneficial to the fortune” (“Tianqiu”). As mentioned above, the nature of “birth” and “health” in heaven have obvious value orientations, that is, they are all good natures. It is precisely because of this that all things can “main harmony” and “have good things”. In response to this, the nature of the human beings born from Liuhe should naturally be good. “The Book of Changes” says: “One yin and one yang are the Tao. Continue it is good; accomplishing it is nature.” The above-mentioned “goodness to achieve nature” is similar to “the transformation of Qian Tao, and each corrects life”. Xu Xie explained: “The word “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典” in “典&#
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