Xunzi s thoughts? What ideas does Xunzi advocate

Xunzi's thinking is biased towards experience and personnel, starting from the social context, attaching importance to social order, opposing mysticism, and attaching importance to human efforts. The central idea of Confucius is "benevolence", the central idea of Mencius is "righteousness", and Xunzi proposed "etiquette" and "law" after the two, attaching importance to the norms of people's behavior in society. He regarded Confucius as a sage, but opposed the philosophical ideas of the "Simeng School" headed by Mencius and Zisi, and believed that Zigong and himself were the scholars who inherited Confucius's thoughts.

Xunzi believes that people are born with a desire to satisfy their desires, and if their desires are not satisfied, disputes will occur, so he advocates that human nature is evil (for details, please refer to Professor Yi Zhongtian's "The Hundred Schools of Thought of the Pre-Qin Princes"), and it is necessary to be educated by the holy king and the law of etiquette to "turn nature into hypocrisy" and improve personality.

Although Xunzi thought, Confucius and Mencius all belong to the category of Confucianism, they have their own unique views and are self-contained. Xunzi advocated the theory of sexual evil, which is often compared with Mencius's theory of sexual goodness. Although the practical norms and principles put forward by Confucius and Mencius in self-cultivation and governing the country are very specific, they also have a strong element of idealism.

Confucius tried his best to emphasize "self-denial", "self-cultivation", "self-benevolence", etc. Mencius, on the other hand, based on "goodness", believed that as long as he continued to expand his "compassion", "shame", "resignation", "right and wrong", and "reassurance", he could restore people's "conscience" and "conscience" and realize the ideal of "benevolent government".

Xunzi's main ideological proposition is the "theory of sexual evil". Xunzi's theory of heaven and man is one of the most positive and progressive ideas in Xunzi's thought, advocating that "heaven is permanent" and "man can control the destiny of heaven and use it". Honoring the law, people and being able to be grouped, and governing by rank are another important ideological proposition of Xunzi.

Human nature is evil, and its good is hypocritical" is the central idea of "Sexual Evil", which expresses two meanings: First, human nature is fundamentally evil. Second, through nurture, people can do good.

Xunzi believes that the good fortune and misfortune in the world are produced by people's own control and regulation, rather than being influenced and ported by "heaven". As the saying goes, there is a way of heaven and a humane way for man. What people have to do is to distinguish between tomorrow and man, and to be governed by heaven.

Xunzi, Ming, Ziqing, a native of Zhao at the end of the Warring States Period, was called "Sun Qing" in the Han Dynasty because of the avoidance of Emperor Xuan of the Han Dynasty, a famous thinker, philosopher, educator, representative of Confucianism, and a master of a hundred schools of thought in the pre-Qin era. Xunzi also sorted out and inherited Confucian classics such as "Book of Songs", "Book of Songs", "Rites", "Music", "Yi", "Spring and Autumn", and made great contributions to the dissemination and preservation of Confucian ideology and culture.

Xunzi served as the sacrificial wine of the Qi State Jixia School Palace three times, and twice served as the commander of Chulan Mausoleum. In his later years, he wrote books and said in Lanling County, accepted apprentices and taught his profession, and died in Si, known as the "Later Sage". Xunzi critically accepted and creatively developed Confucian orthodox ideas and theories, advocating "the simultaneous application of rituals and laws"; put forward the idea that "the person who makes the destiny of heaven and uses it will conquer the sky"; against superstition of ghosts and gods; put forward the theory of sexual evil, pay attention to the influence of customs and education on people, and emphasize the application of learning; His ideas are reflected in the book Xunzi.

Xunzi's main ideas: 1. The idea of heaven and nature; 2. The idea of "heaven is constant"; 3. The idea of "separation between heaven and man"; 4. The idea of "making the destiny of heaven and using it"; 5. The theory of sexual evil.

Introduction to Xunzi. Xunzi, the name of the situation, the word Qing, Han nationality, is a famous thinker, writer and politician in China, and the people of the time are honored as "Xunqing". In the Western Han Dynasty, because of the avoidance of Emperor Xuan of the Han Dynasty Liu Xun, because the ancient sound of the words "Xun" and "Sun" are connected, it is also called Sun Qing. Xunzi opposed Mencius in the theory of human nature and put forward the "theory of sexual evil".

Xunzi inherited and developed the early Confucian idea of "etiquette and music", and absorbed the Legalist idea of the rule of law, advocating equal emphasis on etiquette and law, and the king and tyranny.

1. The idea of "heaven is constant".

Xunzi believes that the sky is not mysterious and unpredictable, but has its own unchanging laws, which is a natural inevitability, and it does not depend on the likes and dislikes of the world to change.

2. The idea of "separation between heaven and man".

Xunzi believes that nature and human beings have their own laws and duties. Heaven cannot interfere with humanity, heaven returns to heaven, and man returns to man, so it is not uncommon to say that heaven and man are separated. The control of chaos and evil is in the people, not in the sky.

3. The idea of "making the destiny of heaven and using it".

In Xunzi's view, instead of superstitious about the authority of heaven, to think about it, sing praises to him, and wait for the gift of "heaven", it is better to use the laws of nature to serve people.

4. The idea of "Heaven and Nature".

Xunzi emphasized man's subjective initiative in the face of nature, and advocated the ideas of "governing the mandate of heaven", "cutting all things", and "transforming it with energy". Xunzi clearly declared that to know the way of heaven is to be able to dominate the way of heaven and dominate the natural world.

Xunzi's main thoughts: the idea of natural nature, the idea of "heaven is constant", and the idea of "making the mandate of heaven and using it".

1. The idea of heaven and nature: In Xunzi's view, heaven is nature, and there is no reason, will, good and evil. Heaven is a natural heaven, not a personal God.

He called the subtle functions such as yin and yang, wind and rain, gods, and the natural world composed of these functions heaven. The creation of the universe is not created by God, but is the result of the movement of all things themselves.

2. The idea of "Heaven is constant": Xunzi thinks that the sky is not Qi Zheng Ye is mysterious and unpredictable, but has its own unchanging laws. This law is not a mystical heavenly way, but a natural inevitability, which does not depend on the likes and dislikes of the human world to change.

One must not disobey this law, but only strictly observe it.

3. The idea of "making the mandate of heaven and using it": In Xunzi's view, instead of superstitious belief in the authority of heaven, to think about it, sing praises to him, and wait for the gift of "heaven", it is better to use the laws of nature to serve people. Xun Guo emphasized "those who respect themselves" rather than "those who admire heaven".

even takes the attitude towards heaven as the criterion for distinguishing between a gentleman and a villain. It emphasizes man's subjective initiative in the face of nature, and advocates the ideas of "governing the mandate of heaven", "cutting all things", and "transforming it with energy".

1. Xunzi developed Confucianism, advocated the theory of sexual evil, advocated the evil of human nature, denied the moral concept of natural talent, and emphasized the influence of acquired environment and education on people. His doctrine is often compared to Mencius's 'Theory of Sexual Goodness', and Xunzi also made a significant contribution to the reorganization of Confucian classics.

2. Introduction. Xunzi (c. 313 B.C., 238 B.C.), name, Ziqing, Huaxia (Han nationality), Zhao at the end of the Warring States period. A famous thinker, writer, and politician, he was known as "Xun Qing".

In the Western Han Dynasty, because of the avoidance of Emperor Xuan of the Han Dynasty Liu Xun, because the ancient sound of the words "Xun" and "Sun" are connected, it is also called Sun Qing. He served as the sacrificial wine of the Jixia School Palace of Qi State three times, and later served as the order of Chu Lanling (located in present-day Lanling County, Shandong).

3. The status of Confucianism.

1) Xunxue has the spirit of academic criticism and the consciousness of inclusiveness, which reflects the historical trend of the Warring States period from a hundred schools of thought to academic integration. No matter from which angle it is examined, the value of academic history and intellectual history of "Xunzi Fei Twelve Sons" should be explored.

2) Xunzi made great contributions to the teaching of Confucian classics. Confucianism in the Han Dynasty, not only "etiquette" comes from Xunxue, but also "poetry and classics" and even "Spring and Autumn Studies" are related to Xunxue. Qing Confucian Wang Zhong's "General Theory of Xun Qingzi" believes that "Xun Qing's learning, from Confucius, and especially due to the scriptures", and made a detailed study of Xunzi's "transmission of scriptures", which is basically agreed by scholars who study the history of classics.

The contemporary Confucian Xu Fuguan also spoke highly of Xunzi's position in the history of scriptures.

3) Xunzi pays close attention to the changes in the real world and is full of the spirit of merit. Xunzi lectured in Qi, Shi Eun in Chu, discussed soldiers in Zhao, discussed politics in Yan, and discussed customs in Qin, and his influence on the society at that time was not under Confucius and Mencius. Confucius did not enter the Qin Dynasty, but Xunzi praised the Qin government and Qin customs, and at the same time criticized him for being "Confucian".

This shows that under the premise of adhering to the basic belief of Confucianism, he is still striving to expand the political space of Confucianism. Between politics and academia, the pragmatic spirit embodied by Xunzi should be the object of Dong Zhongshu, a Confucian sect in the Han Dynasty. All of them contributed to the adaptation of Confucianism to the environment of the times and to seek new development.

On the issue of human nature, Xunzi advocated sexual evil, which was in direct opposition to Mencius's sexual goodness. that human nature is evil, and therefore there can be no natural sages; The goodness of human nature is the result of education. In terms of the Heavenly Taoist Temple, Xunzi was influenced by Lao Tzu and thought that heaven has no will, but it is just a natural world that can grow all things, and cannot determine the good fortune and bad fortune of personnel.

It is proposed that man should conform to nature but also change nature, that is, the so-called "man who controls the destiny of heaven and uses it" will conquer heaven.