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Whether the difference and sharing: Xunzi’s cooperation in rich thinking and its real revelation
Author: Dun Huang; Zhang Yimeng
Source: Author Authorized Confucianism Network, published by “Hebei Teachers’ Major Science News” (Philosophy and Social Science Edition) 2024 Issue 2
Abstract: The Confucianism in the pre-Qin period has been a thought tradition that is rich in the country, rich in people and opposes the two extreme differentiation of wealth and wealth. Not only in this way, it is to ensure the basic preservation of the people, improve the material life conditions of the people, and finally cooperate with the rich has always been the ultimate fantasy that China’s era advocated by Confucianism in its era. What is different from Confucius and Mencius is that Xunzi sets up principles such as the difference in the distribution of good places through the structure of “gift”, and strives to adjust the gap between the rich and wealth through the shared set of the system. From the perspective of modern distribution justice, Xunzi saw the power and responsibility problems behind creating wealth based on the principle of “responsible”, and also provided high and low-level opening channels with equal humanity and benevolence. Compared with the above, Xunzi’s cooperation with Fugu’s thinking is more fair and feasible, so he can still provide ideological resources and real revelations for the current cooperation with Fugu’s guidance.
Keywords: Xunzi; Difference; Sharing; Distribution Righteousness; Cooperation with Fugu
Author Introduction: Dun Huang, male, Ph.D. in Philosophy, Hebei University of Philosophy and Social Sciences, The purpose of the seminar was: Chinese Traditional Political Philosophy; Zhang Yimeng, female, Chinese Philosophy Ph.D. in Philosophy, School of Central and Southern Financial Political and Law, The purpose of the seminar was: ChinaBaozhuang.com Traditional political philosophy.
For a long time, the research on rational theory in the domestic academic community has focused on the field of Eastern political philosophy, and the extensive discussions on rational problems in the Eastern region can be traced back to ancient Greece. Plata believes that “righteousness” is not only the highest desire of individuals, but also the highest value of the city-state. [①] Until tomorrow, Rors still regards “righteousness” as the important value (virtue) and highest standard of society in “Rightness” [②]. There is no strict concept of “righteousness” in Chinese traditional political thinking, but it still includes rich righteous concepts and meanings. More importantly, as the most important thinking account in modern China, Confucianism did not regard the construction of a “righteous” society as the ultimate goal, but instead set the highest fantasy as a large world beyond personal interests and blood relationships. Obviously, what is revealed in the “Travels: Gifts” chapter “The journey of the great way is the public” [③] is not the “fair” distribution of “get it right” that Oriental Thoughts know about justice or “eight it” or “eight it” that “everyone neither eats nor takes advantage of the cheapness” but the highest value of society with benevolence (goodness), with love and everyone as the ultimate goal, we have the value virtues of “benevolence and kindness”, cooperation and mutual love, and everyone can do their best. Therefore, it is not difficult to develop from the basic energy of Confucianism that the highest level that Confucianism ultimately points to express the thinking direction of resource sharing and cooperation with rich people. However, in how Confucianism can realize the method and path of combining the fantasy landscape of Fuhuang, there are differences in the academic community: one opinion believes that Confucianism adheres to a “equal” in terms of wealth possession based on the theory of benevolence and humanity equality. The thinking tradition, that is, to achieve balance through the adjustment of the favorable aspects of material things, is like Sun Xiaochun believed that the first person to take the lead in realizing social fantasy from “equalism”. This equalism tradition after Confucius was in the modern Chinese society after Qin and Han, and was also accepted by the rulers of the dynasty, which did not look like a wandering cat. ” and regarded as the basic principle of national management [④]; Li Zonggui believed that Dong Zhongshu’s “equalization” thinking manifested Confucian fairness, which had a profound impact on avoiding and opposing the two extreme differentiation of wealth and wealth [⑤]. Another opinion is represented by the modern Chen Weizhang. He believes that Confucian economic thinking has a kind of “unrestrained hearing” similar to the Oriental “unrestrained hearing” characteristics [⑥]. Kong Xianglai’s explanation of this in the article “The “unrestrained hearing” direction of Confucian economic thinking” is: Confucian politics uses a rich and easy-to-use photographer to follow her actions. During the recording process, the staff found that there are first choices for the most part, and the rich people are the ones who are rich. Therefore, the Confucian “rich and easy” is not to directly allocate wealth to the people through national enthusiasm, but to take the initiative to adopt a responsible policy so that everyone can achieve their own advantages [⑦].
About the above views, we can see that Confucianism has a basic consensus in protecting the basic preservation of the people’s inclusiveness, improving the material life conditions of the people, and finally cooperating with the goal of wealth. It is believed that this is a broad fantasy that Confucianism first advocated in the past. However, for the planning problems of how Confucianism treats wealth and its resolution, scholars will mostly stay in Confucius’ equal distribution of wealth and Mencius’s provocation to save the weak groups, while less attention is the “responsible” distribution orientation that Xunzi disagrees with Confucius and Mencius in terms of wealth and reputation. At the same time, although some scholars such as Chen Zuwei, Huang Yusong, and Dong Fangshuo specially explored Xunzi’s distribution principles based on fairness, fairness, and differences, and neglected the establishment of sharing and cooperation in Xunzi’s thinking in his mind for the “super flat” society. This setting undoubtedly also contains the profound meaning of cooperation with the rich. This article attempts to examine the above questions through Xunzi’s “Minor Words and Great Meanings”, and then adopts a logical analysis of layered and advanced logic to remind Xunzi how to implement the principles and methods that should be followed by the rich, so as to narrow the gap between the rich tomorrow and build a fair, just and harmonious society.
1. The traditional Chinese thought of the rich and easy-to-know Confucianism
Since the pre-Qin period, Chinese traditional civilization has contained a profound and foldable “rich and easy-to-know” thought. Among them, the mainstream is the Confucian thought of the “rich and easy-to-know” one. As early as his age, Confucianism represented by Confucius, Mencius and Xunzeng inherited the idea of ”respecting virtue and protecting common people” since the Western Zhou Dynasty, and through the summary of historical experience, it further highlighted the position and influence of “common people”. Adhering to the basic energy of “being based on the common people”, “from what you want” and “to be miserable”, they proposed a series of methods to benefit, benefit, tax reduction and holidays, aiming to improve the people’s lives, promote social production, and slowly realize the rich country and wealth. “Fujian” is not only one of the basic common sense and focus values of the Confucianists in the pre-Qin Dynasty, but also through the realization of “Fujian” and adopting the distribution adjustment to achieve balance, forming a shaping form of the theory of common prosperity in traditional society. Of course, there are differences in the distribution of common energy, but the basic purpose of this is to advocate a “big society” that “people do not treat themselves alone, do not treat their sons alone; make the elderly have something to use, the young have something to grow up, and the widows and the lonely and the sick have something to grow up”[⑨]. It can be said that the civilization gene of “rich and easy” thinking is the source of wisdom for the predecessors of modern Confucianism, and also provides the main ideological resources and civilized nourishment for the current cooperation with rich. Confucius was the earliest proposer and advocate of Confucian thought. First of all, Confucius fully confirmed the rightness of people seeking wealth: “Wealth and wealth are what people want.” [⑩] He believed that in the social environment where people were born, it was worth it to be prosperous: “The country has its own way, and it is to be prosperous.” [11] Secondly, Confucius particularly emphasized the righteousness of getting rich. Although it is said that “rich and preciousness are what people want, and trust and wealt TC:
