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Civilization criticism and theory melting
——The influence of Xunzi in the confluence of Qilu civilizationBaobao.comResearch
Author: Yao Haibing (Qingshima Institute of Science and Technology)
Source: Author Author Authorized Confucian Network Published
Original from “Jiangnan Major Study” Issue 5, 2018
Time: Confucius was in the 2570s, Gengzi Pu month 9th day of Guimao
� In the last two stages of the confluence, Xunzi importantly developed the grand effect of civilized criticism and theoretical discussion. He made major contributions to the composition and inheritance of the Confucian “three disciplines” from the three dimensions of understanding and emphasis on the Taoism, the learning of tradition and spreading the Tao, the political system that influenced the “Traditional” and also made outstanding contributions to the convergence of the Qilu civilization. In detail, Xunzi clearly structured and emphasized theories such as Confucianism, Mohism, and Legalism in the Qilu civilization. Qi and Translation have become the teaching subject of academics. Xunzi occupies a very important position in the teaching and teaching of Confucian classics, and has developed a major influence that cannot be replaced. He also criticized and melted the concept of governing the country in China and Lu, forming a political system structure of “a tradition of honor”, and formed the main circle in the historic transformation of the political system from the pre-Qin period to the two Han Dynasties.
Keywords: Xunzi; Civilization criticism; Theoretical melting; Qilu civilization; Combination
Chinese picture classification number: B222.6
Writing tag code: A Article number:
Introduction
The academic community has many research on positioning and research on Xunzi and his thoughts. For example, from the perspective of the school nature of Xunzi’s thinking, it is believed that Xunzi is a Confucianism, Legalism, external Confucianism, internal law, Yang Confucianism, and even the sect. Guo Moruo believed that Xunzi had absorbed the essence of a hundred schools of thought, and he looked like a gangster. The faces of this kind of chaos were exactly the Confucian faces after Qin. Although the academic thinking after Hanwu was unified, Confucianism became the general rule of a hundred schools of thought, and Xunzi actually set his precedent. [1]258 also positioned from the perspective of thinking and history, believing that Xunzi was the congressman of pre-Qin thinking and the master of the hundreds of schools of thought. Hou Wai-kun believed that “Xunzi is the integrated person of modern Chinese thinking.” [2] 223 Xu Xie believed that “Xunzi was the complete person of Confucianism in the pre-Qin period.” Some scholars believe that Xunzi is the “Yang Confucian and Yin Law” [3]173, and some commentators even believe that Xunzi is a representative figure of the Legalists. There are also civilization corners from the Chilu area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� All of this kind are different.
The previous Confucian history and its related research were either out of the confinement of the domain, out of the view of the school, or out of the lack of understanding, which led to Xunzi becoming a thoughtful thinker who was interested and unintentionally ignored. From the perspective of the evolution of thinking history, there are also discussions that Xunzi has discussed in the entire academic history perspective, but the discussions that have discussed the convergence of the Qilu civilization are not very and are not profound. Unsuccessful denial, some scholars have already touched on this problem and realized the main influence and position of Xunzi in the confluence of the Qilu civilization. In recent years, there have been academic research from Xunzi’s direction of transformation and transformation. However, there are related researches from the perspective of the convergence of the Qilu civilization. We believe that in the process of the convergence of the Qilu civilization, Xunzi is not a passive subject, but a capable subject and intellectual subject, participating in and even leading to the convergence of civilizations. Xunzi used Confucianism in Luxury as the foundation of his academic studies, criticized and incorporated the scholars of Confucianism and Legalism, etc., and formed the conglomerate of the Chinese civilization.
1. The convergence of Qilu civilizations and its “three-stage” planning division
The Qilu civilization is the term “Zhilu civilization” and the regional civilization, and is the form of Asian civilization formed by the integration of Dongyi civilization and the Zongzhou civilization. If it is viewed from the origin of its civilized race, it can even be traced back to the two emperors Yan Huang. The academic community generally believes that the Taigong Feng Qi and Zhou Gong Fenglu in the early Western Zhou Dynasty truly opened up the Qilu civilization. The two countries of Qilu were originally a tribe of the Western Zhou Dynasty. At the beginning of its founding, due to the differences in the local environment and the differences in the concepts of Shijun Taigong and Boqin’s governance, civilization differences in national management, academic atmosphere, religious thoughts, historical customs and other aspects became increasingly large. In the long process of historical civilization development, the two countries have embarked on a different civilizational direction, and have formed a different country governance concept that emphasizes dedication and respects dominance, prefers reform and adheres to achievements, emphasizes industry and commerce, multi-industry and agricultural industry, and have also embarked on a different academic civilization route that is compatible with Taoism, law, military schools and respects Confucianism. [4] From 72 to 92, we can see that the two countries are the same old lands of the East and the same origin. By the time of the Western Zhou Dynasty, it was divided into feudal countries, and it formed two civilizations with different temperaments, which can be said to be of different quality. However, due to its geographical junction, deep world and frequent transportation, the convergence and integration of civilizations cannot be avoided. Therefore, the Qilu civilization has emerged from the development path of homogeneous origins – different types – convergence.
There are still many disputes in the academic community regarding the differences and communications of the Qilu civilization and whether it can be the same as the same civilization system. But there is no doubt that the differences in the two thinking styles cannot conceal their internal thinking logic that is both opposite and unified, nor can they change their convergent historical trends. For example, in Sima’s discussion on the “Six Schools of Discussion”, most of the representative figures of the six schools listed in the Solomon School are from the two countries: Qi and Ru. Six yearsThe great relationship between Night School thinking and stern civilization and Lu Wenlibrary software can be seen. Due to the proximity of the ground and the traffic interaction in the middle, there must be an internal dynamic and logical mechanism for receiving the other party’s civilization and moving towards convergence. Therefore, the confluence of the Qilu civilization became a certain civilization process that was consistent with the development of internal thinking logic and internal history. .
Because the scope of the Qilu civilization is too large, it is difficult to capture the production methods and life styles of the material layer, the upper-level architecture and social organization methods of the remanufacturing layer, and the energy-based civilization layer. However, academic thinking has the characteristics of text consolidation, traceability and deep influence, and is easy to explore because of its support, academic inheritance, and remediation. For example, human scientist Redfeld proposed “big tradition” and “little tradition” to illustrate the civilization tradition with two different levels in a more complex civilization. [5]15 The earliest tradition refers to the civilization tradition recorded by social elites and the texts they grasp. The small tradition is a civilized tradition represented by the civilized people in the country or the civilized career. Since elite civilization tradition is an important force in the social civilization process and the main driving force of the shaped civilization structure, it has formed the core of civilization value and determined the direction of civilization. Therefore, in civilization research, students often conduct research from the perspective of “big tradition”. When exploring civilization, the academic community focuses more on the analysis of the thinking level. This article takes it seriously and uses this method to discuss it.
Because there are differences in the academic community about the connotation of Qilu civilization and Qilu and Luxury, it is necessary to explain it in order to facilita
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