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How can the market economy with rule of law be enough? Discussing the basic lines and focus issues of Xunzi’s political philosophy
Author: Yang Wanjiang
Author: Author’s Reproduction of Confucian Network, Original from “Chinese Political Science” 2021 Edition 4
[Content summary] This article believes that Xunzi’s political philosophy wears a basic lines of how the market economy with the rule of law can be strengthened. Focus on the problem, that is, from the human life described by the sexual affair, where people rely on violent struggles and profits under natural conditions, they transform into the management order constructed by the morality of “transforming nature and starting from the distinction between nature and man”, and then in a legal society that benefits each other through the supply and demand relationship of “giving people’s desires” and the market economic principle of “confronting and growing” with things, they can achieve better reality. By the prosperity of society under the market economy and the wealth of the people, the logic of “the rich are rich above, the rich are rich above, the rich are rich below”, the rich are strong and independent of the country.
【Keywords】 Xunzi’s thinking system; attitude and morality; natural legal rights; market economy
Author introduction: Independent scholar, Confucianism research at Shanxi Academy of Social Sciences He is a member of the Central Special Consultative Conference, a former member of the Central Special Consultative Conference of the Municipal Bureau of Chongqing, and a winner of the 2017 International Confucian Confucianism and Confucian Political Philosophy. He is an important part of the research on neoclassical Confucianism and Confucian political philosophy. He has published many articles on Confucianism in publications such as “Original Way”, “Contemporary Confucianism”, and “Confucian Hiding”.
In “The Legal Management Discussion on Xunzi’s Heavenly Rights and Value Foundations” [1], we discuss the legal value view on heavenly rights and legal management under the framework of Xunzi’s energy “understand the division of heaven and man”; in “The Moral Study of Xunzi’s Morality” [2], we discuss Xunzi’s “nature is evil, but good and evil” humane structure based on “the response of good and good and evil”, and its social moral principles of “what the mind can be rationalized” and “right and peaceful governance”. However, in Xunzi’s thinking, morality, especially the law of gift (rule of law), is important or the two ways of realizing the order of social management, rather than the goal of ordinary people seeking profit. People do not live for convenience of morality and laws, but they do live for realizing their own desires and fantasies of life. This is what Xunzi said, “There is desire and no desire, which is different, and it is survival and death, and it is not a rude rule” (“The 22nd chapter of the Zhengming Chapter”). If people have the basic characteristics of “born seeking their benefits”, and through the “transformed nature” morality and the rule of law (rule of law), people no longer gain benefits through violent conflicts under natural conditions. From then on, people will benefit without harming others, then people can not be able to truly realize their own benefits through the method of not harming each other, and thus benefiting them in order to survive the basic humanitarian and happy life, then it will be related to the final regression of Xunzi’s entire political philosophy. Only when such a way of living is practically possible will society be the mostIt ultimately forms a fair and favorable relationship under the rule of law, and makes society a way for people to live, preserve the environment and the situation of their lives. Therefore, we need to follow Xunzi’s purpose to discuss how people can realize their own benefits by buying and selling things from each other rather than robbing others. This means that this article will remind Xunzi’s political philosophy to bring up a set of ways for people who write from sexual aphorism to compete with each other under natural conditions, to develop social order under the management of morality and gifts, and then finally achieve good things in the social relations that are not harmful to each other through mutually reproductive and mutually beneficial market economy.
In order to clearly present the basic threads and focus issues of Xunzi’s political philosophy, we first draw a thinking map of Xunzi’s political philosophy system so that we can understand the whole picture and provide the way to the discussion of the subsequent article:
Natural status
1. People’s basic concepts and their natural states: Sexual malaria
According to the internal logic of Xunzi’s political philosophy, we must first assess. In the natural state where no one influences, what kind of expressions must be in people’s own objectivity so that we can correctly foresee the consequences of human behavior and manage problems. This problem can also be expressed as the natural development of human relations based on the nature of human beings, and what characteristics will the human relations appear and have. The human relationship characteristics that people must express in this kind of internal characteristics in this natural state are the “nature” or “humanity” mentioned by Xunzi:
The reason why they are born is the nature; the nature that is born from the sum of nature is refined and in harmony, and it is natural and natural. The nature is full of evil, joy, anger, and sorrow. Love is the desire of the heart. The mind is stubborn and can be stubborn and can be stubborn; if you are stubborn and can be stubborn, you can be stubborn and then you can become stubborn. Just be righteous and profitable. Just a righteous act. Therefore, those who know it lies in the knowledge of others; those who know it have the wisdom of combining it. Therefore, the ability lies in people’s ability; it can have the ability to combine it. A disease of sexual injury. The fate of the sacred king: This is the name of the scattered person, and it is the reputation of the later kings. (“The 22nd Chapter of the Truth”)
The ordinary nature is the result of heaven, and it cannot be learned or done. Merit is what a saint is born, what a man can learn and what he does. If one cannot learn, one cannot accomplish things, but is in the human nature; if one can learn and be able to do things, one can accomplish things, one can achieve things, and one can achieve things, one can achieve things, and one can achieve things. This is the difference between sexual disgust. (“Sexual Evil Chapter 23”)
The sex is the original material (“Travel Chapter 23″Nineteen) The nature of the ancients was born and left their own virtues, and if they were not worthy of their own wealth, they would be abandoned and abandoned. (“Nature and Evil Chapter 23”)
The heart is in the middle and is used to cure the five senses. This is the Heavenly King (“Tianyue Chapter 17”) The heart is the king of the body and the master of the gods. He gives orders without receiving orders. Self-control means self-control, self-control, self-take, self-action, self-stop. Therefore, the mouth can be used to make the ink clouds, the body can be used to make the verbal comments, and the mind cannot make the urge to make the mind change. This is the consequence of the consequences, and this is the consequences of the consequences of the faults. Therefore, it is said: The appearance of the heart – it is inseparable, it must appear on its own, the things are vast, and the feelings are not as great as they are. (“Xiaobian Chapter 21”)
This is to say that what Xunzi called “nature” is such a concept and concept:
First, “nature” is a kind of understanding that can explain why we exist and act like this. This is called “the nature of life that is said to be”[3];
Second, “nature” is a kind of objectivity expression that is not human to influence the people. This is called “nature but natural”. nature”;
Third, “human way” is a person who is unrestrained will (“the mind does not become a disaster and makes the mind change, and the wrong way”) arranged the human heart (“heart is the king of form”) and choice (“the heart is the king of form”) and choice (“the heart is inconsistent, and must appear by itself”), and has an impact on human relations, thus having good deeds, and being observed by our experience (“self-control, self-control, self-control, self-take, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self-control, self TC:
