By Masayuki Sato Lecture Ten The Philosophy of Synthesis and Integration The Book of Xunzi 1 本著作除另有註明外採取 創用 CC 姓名標示非商業性相同方式分享台灣 ID: 271510
Download Presentation The PPT/PDF document "Introduction to Classical Chinese Philos..." is the property of its rightful owner. Permission is granted to download and print the materials on this web site for personal, non-commercial use only, and to display it on your personal computer provided you do not modify the materials and that you retain all copyright notices contained in the materials. By downloading content from our website, you accept the terms of this agreement.
Slide1
Introduction to Classical Chinese PhilosophyBy Masayuki Sato
Lecture TenThe Philosophy of Synthesis and Integration: The Book of Xunzi (1)
【
本著作除另有註明外，採取
創用CC「姓名標示－非商業性－相同方式分享」台灣2.5版授權釋出】The “Work” under the Creative Commons Taiwan 2.5 License of “BY-NC-SA”.
1Slide2
Contents of Today’s Lecture(1) On the text and its author(2) The three kinds of myth in the past image of Xunzi’s philosophy(3) The synthesis of preceding thoughts(4) The
Zhuangzi’s Impact on the Formation of two main argumenta.) Division of Heaven and man (tianren zhi fen ren 天人之分)b.) Transformation of human nature(huaxing 化性)(5) Dynamism of Xunzi’s theory on human nature2Slide3
On the text and its authorBy the end of the Former Han times (The first century of BCE), 322 chapters of original texts attributed to Xunzi had been preserved in the Han imperial library. Liu Xiang
劉向 has removed those overlapping parts and collated the rest, and collected a text of 32 chapters. Tang Intellectual Yang Liang 楊倞 has collated it again and rearranged the chapters (Xing’ er: chap. 26→23). 3Slide4
《孟子荀卿列傳‧第十四》荀卿，趙人。年五十始來游學於齊。騶衍之術迂大而閎辯；奭也文具難施；淳于髡久與處，時有得善言
。故齊人頌曰：「談天衍，雕龍奭，炙轂過髡。」田駢之屬皆已死齊襄王時，而荀卿最為老師．齊尚脩列大夫之缺，而荀卿三為祭酒焉。齊人或讒荀卿，荀卿乃適楚，而春申君以為蘭陵令。春申君死而荀卿廢，因家蘭陵。李斯嘗為弟子，已而相秦．荀卿嫉濁世之政，亡國亂君相屬，不遂大道而營於巫祝，信禨祥，鄙儒小拘，如莊周等又猾稽亂俗，於是推儒、墨、道德之行事興壞，序列著數萬言而卒。因葬蘭陵。4Slide5
The Biography of Xun Qing (Sima Qian)Xun Qing was a native of Zhao. At fifteen years of age he first came to Qi for study. […] By the time of King Xiang, all [outstanding] masters like Tian Pian had died. Consequently, Xun Qing became the oldest (i.e., the most distinct and honourable) master. Since the Qi court was repairing the breaks in the position of the “Ranking Grand Officers”, Xun Qing was thrice appointed to libationer. Someone in Qi possibly slandered Xun Qing. Qing moved to Chu and Prince Chunshen appointed him to magistrate of Lanling. When Prince Chunshen died, Xun Qing, too, lost his position. Because his home was at Lanling.
5Slide6
The Biography of Xun Qing (Sima Qian)Li Si was once his disciple. Later, he went to Qin in which he became chief minister. Xun Qing abhorred the age of corrupted rule in which the dying states and dissolute rulers invariably appeared. They did not follow the great Way, being infatuated by shamans and magicians so that they believed in omens and luck. Vile pedants indulged themselves in worthless matters and [scholars] such as Zhuang Zhou disturbed right understanding and corrupted the public morals of commoners. That was why, in order to put forth facts and practices, the rise and fall of Confucianism, Mohism and the theory of the Way, and Virtue, he arranged them into several ten thousands of characters and died, and then, was buried in Lanling.
6Slide7
The Three kinds of myth in the past image of Xunzi’s philosophy1) Xunzi’s argumentation of “Human nature is bad” interpreted by traditional intellectuals and contemporary neo-Confucian scholars as an negation of human potential and dignity. In particular, it conception, has also been confused with an image of Christian conception of mankind as being doomed by “original sin” or its animalistic nature. 7Slide8
The Three kinds of myth in the past image of Xunzi’s philosophy2) Xunzi has been conceived of as having a strong “scientific” viewpoint from which he argued the distinction between Heaven’s and human sphere (tianren zhi fen 天人之分), from which contemporary scholars have inferred that Xunzi argued for the conquest of natural world by the human knowledge and technology.
8Slide9
The Three kinds of myth in the past image of Xunzi’s philosophy3) Xunzi has been regarded as a follower who has argued for the establishment of totalitarian regime of a world-wide empire. In particular, the fact that Li Si 李斯, the minister who helped the first Emperor to unify the Chinese world was his student and a remark by Sima Qian that Chinese version of Machaivelli, Han Fei 韓非
served for Xunzi has enhanced an image as the theorist for tyrannical power. 9Slide10
Objections to the three myth 1)→ “Human Nature is bad” tenet does not mean that human nature is intrinsically or fundamentally bad, nor does it negate the possibility for human ability for self-cultivation.
2)→ Xunzi thoroughly understood the limitation of human knowledge and power in the natural world.3)→Han Fei’s theory on human nature belonged to completely different line from Xunzi’s. Xunzi’s position on totalitarian rule was no more than Mencius’. 10Slide11
Xunzi as the synthesizer of the preceding pre-Qin thoughtsThe Five Major Elements of Xunzi’s philosophy
(1) Early Confucian moral discourse(2) Early Mohist Utilitarian and Universal views on Kingly love for all.(3) Analytical discourse by the Jixia masters, especially Shen Dao’s discourse on social distinction and distribution of resource.(4) Zhuangzi’s view on the distinction between natural and human spheres.(5) Zhuangzi’s view on the transformation. 11Slide12
Xunzi as the synthesizer of the preceding pre-Qin thoughts“Hsüntze (i.e.,
Xunzi) weaves the Confucian teaching into a remarkably consistent and rounded philosophy, which is yet singularly able to harmonize discordant elements. Its parts fit each into each so that no particular topic can be discussed thoroughly without the discussion leading into all the other parts. This is a characteristic not to be found in any other ancient Chinese philosopher---indeed it is very rare in any philosophy.”Homer H. Dubs（1892-1969）12
H. Homer Dubs:
Hsüntze: The Moulder of Ancient Confucianism.
London: Arthur Probsthain, 1927, pp. 292-293Slide13
Xunzi’s incorporation and innovation of
Zhuangzi’s theoryXunzi’s incorporation and innovation of Zhuangzi’s theory has been attained in the following two subjects, which have been usually regarded as unique parts in the Xunzi
own
philosophy : (1)
The distinction between Heaven and man (2) Transformation of human nature13Slide14
Xunzi’s Incorporation of Zhuangzi’
s IdeaXunzi has incorporated Zhuangzi’s framework of heaven-man structure. Xunzi’s idea on “Distinction of heaven and man” might have been developed from this incorporation.莊子蔽於天而不知人。 (〈解蔽〉)Master Zhuang was obsessed with the idea of heaven so that he could not understand the [necessity of inquiring] human sphere.
14Slide15
Both the Zhuangzi and Xunzi agreed to the point that human being can never understand the miraculous aspect of Heaven’s sphere.
六合之外，聖人存而不論；六合之內，聖人論而不議。春秋經世先王之志，聖人議而不辯。(〈齊物論〉)Outside the limits of the world of men, the sage occupies his thoughts, but does not discuss about anything; inside those limits he occupies his thoughts, but does not pass any judgments. In the Chun Qiu, which embraces the history of the former kings, the sage indicates his judgments, but does not argue (in vindication of them). 15Slide16
Xunzi’s Incorporation of the Zhuangzi
不為而成，不求而得，夫是之謂天職。如是者，雖深、其人不加慮焉；雖大、不加能焉；雖精、不加察焉，夫是之謂不與天爭職。(〈天論〉)A kind of things can be accomplished even though nobody work with it; a kind of things can be obtained even though nobody seek them. Such function in the natural world can be called “heaven’s work”. Human beings should not speculate on the reason of these phenomena, even though its function is so profound; human beings should not try to add more functions to it, its function is so great; human beings should not try to understand it, even though its function is so sophisticated. This is in this sense that I admonish one from emulating with the function of Heaven. 16Slide17
Xunzi’s Invenstion
of “Transforming human nature” from the Zhuangzi’theory(2) Trasformation of things (wuhua 物化) vs. Transformation of human nature (huaxing
化性)The
Zhuangzi : “All things and creatures are in unavoidable process of transformation.”Xunzi has incorporated this idea “All things go through transformation.” However, Xunzi
, by his method of analogical inference, advanced this notion to the level that “Human being have
a free will
to be able to cause and control the transformation of mind, in addition to physical body, improving her/his own personality.
17Slide18
Transformation of the ZhuangziHuman beings Other
creaturesThis world
The chain between
Transformation:continuity between different realms of objects
The World of creatures after the chaos has articulated
transformation
transformation
heaven
human
The Sphere of unknown
18
National Taiwan University Masayuki SatoSlide19
Transformation of the ZhuangziHuman beings Other
creaturesThis world
The chain between
Transformation:continuity between different realms of objects
The World of creatures after the chaos has articulated
transformation
transformation
heaven
human
The Sphere of unknown
Xunzi
has drawn the sphere of human out from that of heaven.
19
National Taiwan University Masayuki SatoSlide20
Transformation of the ZhuangziHuman beings Other
creaturesThis world
The chain between
Transformation:continuity between different realms of objects
The World of creatures after the chaos has articulated
transformation
transformation
heaven
human
Xunzi
has drawn the sphere of human out from that of heaven.
20
National Taiwan University Masayuki SatoSlide21
Transformation of the ZhuangziHuman beings Other
creaturesThis world
The chain between
Transformation:continuity between different realms of objects
The World of creatures after the chaos has articulated
transformation
transformation
heaven
human
Xunzi
has drawn the sphere of human out from that of heaven.
mind
21
National Taiwan University Masayuki SatoSlide22
Transformation of the ZhuangziHuman beings Other
creaturesThis world
The chain between
Transformation:continuity between different realms of objects
The World of creatures after the chaos has articulated
transformation
transformation
heaven
human
Xunzi
has integrated the human sphere with the practice of mind.
mind
22
National Taiwan University Masayuki SatoSlide23
Transformation in the philosophy of the Zhuangzi heaven
manUnknown sphere
All human individuals can transform themselves.
heaven
Human beings worm
birth
death
Getting older (transformation)
analogou
s
butterfly
Transformation
ugly
beautiful
23
National Taiwan University Masayuki SatoSlide24
Transformation in the natural worldin the philosophy of the Zhuangziheaven
wormbutterflytransformation
ugly
beautiful
Zhuangzi
’s
focus: Dynamism of the transformation is caused by heaven or “creator.”
Xunzi’s
focus
heaven
man
Part of unknown sphere
24
National Taiwan University Masayuki SatoSlide25
Analogy between two “transformations”wormbutterfly
transformation
ugly
beautiful
Xunzi
focused the transformative process from a worm into a butterfly
Human beings
In the eyes of
Xunzi
, the transformative process from a worm into a butterfly is analogous to that from an individual into a sage through the her/his self-cultivation.
25
National Taiwan University Masayuki SatoSlide26
Argumentative structure of “Human nature is bad.”humanbeings
If any human beings live alone, human nature would neither be good or bad.26National Taiwan University Masayuki SatoSlide27
Argumentative structure of “Human nature is bad.”myself
However, any individuals have to live with other peoples.人人人人人
人
人
人人人27
National Taiwan University Masayuki SatoSlide28
Argumentative structure of “Human nature is bad.”
myselfnatureAll human beings possess nature/instinct (dynamism for life)
性
性
性
性
性
性
性
性
性
性
28
National Taiwan University Masayuki SatoSlide29
Argumentative structure of “Human nature is bad.”
human性Human nature contains desire and emotion
性
性
性
性
性
性
性
性
性
性
nature
desire
emotion
29
National Taiwan University Masayuki SatoSlide30
Argumentative structure of “Human nature is bad.”
human性Human nature contains desire and emotion
性
性
性
性
性
性
性
性
性
性
nature
desire
emotion
30
National Taiwan University Masayuki SatoSlide31
Argumentative structure of “Human nature is bad.”
人性If one only follow her/his instinct and not involve with self-cultivation….Follow xing
性
Follow
xing
31
National Taiwan University Masayuki SatoSlide32
Argumentative structure of “Human nature is bad.”
人性Follow xing
性
Follow
xing
If one only follow her/his instinct and not involve with self-cultivation….
32
National Taiwan University Masayuki SatoSlide33
Argumentative structure of “Human nature is bad.”
人性順性
性
順性
conflict
If one only follow her/his instinct and not involve with self-cultivation….
33
National Taiwan University Masayuki SatoSlide34
Argumentative structure of “Human nature is bad.”
Human性Human world disintegrates順性
性
順性
爭
If one only follow her/his instinct and not involve with self-cultivation….
34
National Taiwan University Masayuki SatoSlide35
Transformation of human beingshuman
Xunzi maintains that all human beings are the same at birth.人人人人人人
人
人
人人人人
35
National Taiwan University Masayuki SatoSlide36
Transformation of human beingshuman
Xunzi maintains that all human beings are the same at birth.人人人人人人
人
人
人人人人
I will cultivate my personality.
36
National Taiwan University Masayuki SatoSlide37
Transformation of human beingshuman
人人人人人人
人
人
人人人I will cultivate my personality.37
National Taiwan University Masayuki SatoSlide38
Transformation of human beingshuman
人人人人人人
人
人
人人人I will cultivate my personality.38
National Taiwan University Masayuki SatoSlide39
Transformation of human beingshuman
If one person determine her/himself to be good person, s/he deserves to stand on the higher hierarchy in the human society, and to call her/himself “officer aspirant”.人人人人人
人
人
人人人人
I will accumulate good deeds.
39
National Taiwan University Masayuki SatoSlide40
Transformation of human beingsOfficer aspirant
人人人人人人
人
人
人人人
I continue to accumulate goodness
If one person determine her/himself to be good person, s/he deserves to stand on the higher hierarchy in the human society, and to call her/himself “officer aspirant”.
40
National Taiwan University Masayuki SatoSlide41
Transformation of human beingsSuperiorman
Promoting from “officer-aspirant” up to “superior man人人人人人
人
人
人人人人
Officer
aspirant
41
National Taiwan University Masayuki SatoSlide42
Transformation of human beingsSuperiorman
Promoting from “superior man” up to “sagely man”人人人人人
人
人
人人人人
sage
42
National Taiwan University Masayuki SatoSlide43
Transformation of human beingsSuperiorman
人人人人人人
人
人
人人Human-bdingsMoral inculcation
Officer
aspirant
sage
Promoting from “superior man” up to “sagely man”
43
National Taiwan University Masayuki SatoSlide44
Transformation of human beingsAccumulation of goodness and practice of
viertue enable that practioner to possess the miraculous cognitive power and sage-like mind/heart.積善成德，而神明自得，聖心備焉。〈勸學〉人人人人
人
人
人人人人
人
Moral inculcation
sage
44
National Taiwan University Masayuki SatoSlide45
The Sage ruler who reigns over the world人
人人人人人人
人
人
人Human -beingsMoral inculcation
king
sage
A sage is the person of highest moral realm.
聖也者，盡倫者也A king is the person who established the best institution.王也者，盡制者也
45
National Taiwan University Masayuki SatoSlide46
The Sage ruler who reigns over the world人
人人人人人人
人
人
人Human -beingsMoral inculcation
king
sage
A sage is the person of highest moral realm.
聖也者，盡倫者也
A king is the person who established the best institution.王也者，盡制者也
A Sage king (…) is the person who has accomplished the two so that he has become the best model of the whole world.
聖王
(…)
兩盡者，足以為天下極矣。
46
National Taiwan University Masayuki SatoSlide47
Xunzi’s view on human quality
In the thought of Xunzi, there is no such spheres at which super-humans stand.Ruled peopleSuperiormenOfficer-aspirants
Human beings need self-cultivation.
47
National Taiwan University Masayuki Sato
sageSlide48
聖人君子
至人神人天人
Superhuman(the sphere of heaven)
百官、民
Middle sphere
Ordinary
people
Zhuangzi’s
human
hierarchy
Xunzi’s
human hierarchy
聖人
百姓
君子
士
Only self-cultivation can make human quality different !!
48
National Taiwan University Masayuki SatoSlide49
From the mere transformation into the transformation of human qualityFor the Zhuangzi, “transformation” meant an inevitable process for all creatures. Xunzi
has changed passive side of this very idea of transformation into more positive and operational process of transformation of personality or human quality by means of the effort of individuals, namely, self-cultivation. From this point, Xunzi also argued the importance of inculcation from person toward persons because, in doing so, less capable human individuals can also be transformed into good by the help of other person.49Slide50
The characteristics of the method for ruling the world in Xunzi’s political philosophyThe way and virtue
changetransformation50National Taiwan University Masayuki SatoSlide51
The characteristics of the method for ruling the world in Xunzi’s political philosophyThe way and virtue
changetransformationKingly love for all:The condition for the rule of a country to be promoted up to the world ruler51
National Taiwan University Masayuki SatoSlide52
The characteristics of the method for ruling the world in Xunzi’s political philosophy
The way and virtuechangetransformationKingly love for all:The condition for the rule of a country to be promoted up to the world ruler禮
禮
禮
Li禮Rituals and social norms (Li 禮)
was the best and viable method for attaining the realm of ruling the world.
52
National Taiwan University Masayuki SatoSlide53
To be continued53Slide54
Questions for further discussion1. Do you think what elements make Xunzi’s philosophy unique in the Confucian tradition, especially its comparison with Confucius and Mencius’ thought?2. Which school or which thinker do you think Xunzi’s philosophy seems to be congenial to most?3. Try to compare Xunzi’s image of the ruler of the world with that Plato’s “philosopher king”, and discuss advantages and disadvantages of each.
54Slide55
Introduction to Classical Chinese Philosophy
Thank you very much !Lecture TenThe Philosophy of Synthesis and Integration: The Book of Xunzi (1)
55Slide56
Work
Licensing Author/ Source荀卿，趙人。年五十始來游學於齊……序列著數萬言而卒。因葬蘭陵。司馬遷《史記》孟子荀卿列傳‧第十四
頁
12
H. Homer Dubs: Hsüntze: The Moulder of Ancient Confucianism. London: Arthur Probsthain, 1927, pp. 292-293
This work is from
http://english.cri.cn/7146/2011/10/20/1481s663586.htm
and used subject to the fair use doctrine of:
Taiwan Copyright Act Articles 52 & 65The "Code of Best Practices in Fair Use for
OpenCourseWare
2009 (http://www.centerforsocialmedia.org/sites/default/files/10-305-OCW-Oct29.pdf
)" by A Committee of Practitioners of
OpenCourseWare
in the U.S. The contents are based on Section 107 of the 1976 U.S. Copyright Act
莊子蔽於天而不知人
荀子
《
荀子
》
解蔽篇
Copyright DeclarationSlide57
Work
Licensing Author/ Source六合之外，聖人存而不論；六合之內，聖人論而不議。春秋經世先王之志，聖人議而不辯。莊子《莊子》內篇：齊物論不為而成，不求而得，夫是之謂天職。如是者，雖深、其人不加慮焉；雖大、不加能焉；雖精、不加察焉，夫是之謂不與天爭職。
荀子
《荀子
》天論篇National Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
Copyright DeclarationSlide58
Work
Licensing Author/ SourceNational Taiwan University Masayuki SatoNational Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
Copyright DeclarationSlide59
Work
Licensing Author/ SourceNational Taiwan University Masayuki SatoNational Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
頁31-34
National Taiwan University
Masayuki Sato
Copyright Declaration
humanbeings
If any human beings live alone, human nature would neither be good or bad.Slide60
Work
Licensing Author/ SourceNational Taiwan University Masayuki SatoNational Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
Copyright DeclarationSlide61
Work
Licensing Author/ SourceNational Taiwan University Masayuki SatoNational Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
Copyright DeclarationSlide62
Work
Licensing Author/ SourceNational Taiwan University Masayuki SatoNational Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
National Taiwan University Masayuki Sato
Copyright DeclarationSlide63
Work
Licensing Author/ SourceNational Taiwan University Masayuki Sato孔
子燕居像，
〔明〕
佚名曲阜孔府藏The work is in the public domain, resulting from the intellectual property rights have expired.
http://www.ljhis.com/html/700.html
The work
is
in the
public domain, resulting from the intellectual property rights have expired
Wiki
Hardouin
http://zh.wikipedia.org/wiki/File:Mencius2.jpg
2011.08.22 visited
Wiki user
Mladifilozof
http://commons.wikimedia.org/wiki/File:Trang_tu.jpeg
2011.11.16
visted
Copyright DeclarationSlide64
Work
Licensing Author/ SourceWiki User Denceyhttp://commons.wikimedia.org/wiki/File:Xun_zi.jpg
2011.08.22 visited.
Copyright Declaration