Xunzi

Confucian thinkers have traditionally stressed the importance of li 禮, or “ritual” as it is commonly translated, and believed that ancient sages had established an ideal set of rituals for people to follow. Now, most scholars of Confucianism understand li as distinct from law, and hence do not typically discuss Confucian sages as great lawgivers. Nevertheless, I suggest that there is something valuable to be learned from considering the similarities and dissimilarities between great lawgivers and the sages. In particular, this essay reviews some of the challenges for, and virtues of, great legislators, and compares and contrasts these with the challenges for, and virtues of, master inventors of ritual, with the aim of showing how such observations might deepen our understanding of the conception of sages in the Confucian tradition, while perhaps also bringing out certain insights about good lawgivers. I end by using these reflections to point to some challenges for developing rituals to fit our modern context.

RESUMO: Neste artigo comparamos brevemente o conceito de rito (禮) segundo a tradição chinesa confuciana e as tradições bíblicas (em especial a tradição profética do Velho Testamento e a tradição protestante). Demonstramos que, segundo os confucianos, o ritual deve estar ligado a uma atitude sincera e à moral para que mereça o nome de "rito"; por outro lado, a tradição protestante e o movimento profético tendem a ver o rito com desconfiança, como má religião em potencial, se não em essência. Apontamos que, nos textos antigos chineses, o rito está ligado à noção de ordem social, a qual deve refletir a ordem natural do cosmos. Por fim, especulamos como poderia ser formulada uma defesa confuciana do rito e como se daria sua crítica a uma atitude antirritualista. Para tanto, vamos nos valer dos clássicos chineses como O Livro dos Ritos 2 , além de tradutores e comentadores contemporâneos.

PALAVRAS-CHAVE: Rito; Confucionismo; Reforma Protestante; O Livro dos Ritos.

A educação na visão clássica chinesa em geral, e mais ainda do ponto de vista específico confucionista, integra o estudo textual, o aprimoramento moral e a educação
socioemocional. Seu objetivo é a realização pessoal que podemos chamar de “sabedoria ou santidade” (Shèng 聖). No mesmo sentido, nesse breve texto temos o objetivo de demonstrar aplicabilidades da perspectiva confuciana do texto “Xúnzi 荀子” sobre como Aprender (Xué 學) da maneira mais apropriada. Assim, trata-se de propor
aplicabilidades da “filosofia da educação” do mestre Xun.

This review essay examines the recent theoretical contribution of Yan Xuetong-China's most cited political scientist-on 'Moral Realism' as it is presented in his latest magnum opus: 'Leadership and the Rise of Great Powers.' The essay evaluates the theoretical foundations of Yan's treatise as well as its application on China's domestic politics and foreign policy �. Lastly the essay juxtaposes Yan's theoretical take on moral realism, which draws extensively from the Chinese pre-Qin classics, to ideas deriving from Thucydides and the Greek classics. This comparative analysis between the western and eastern strategic logic attests to the existence of a universal cannon of strategy which puts a premium on 'the first image' of analysis-that of political leadership-and acknowledges the consequentiality of utilitarian morality in global politics within the structural restrictions of the international system.

[Full text also currently available through SpringerLink http://rdcu.be/mO9b]

A growing body of research in fields across the sciences has shown the profound impact that early parent-child relationships have on the physical, social, emotional and psychological developments of children.  On a primary level, the architecture of a child’s brain is significantly affected by social experiences with parents and caregivers during the first three years of life. In Families of Virtue, Erin Cline addresses the importance of these findings and relates them to Chinese philosophy, exploring how early Confucian thinkers emphasized a critical connection between parent-child relationships and human development, especially as pertains to moral development. Cline’s work shows that the Confucian treatment of these relationships is a philosophical aspect of which we do not find exact parallels in either canonical Western philosophy or contemporary feminism. Going beyond the philosophical, however, Cline also promotes the practical use of Confucian ideas to influence policy change and to transform cultural views more broadly on the topic of early parent-child relationships. Successfully highlighting how a child’s early development is foundational in the making of a moral human being, this book is an important contribution to philosophy and other disciplines within the humanities.

Resumo: Tradução do capítulo Nomeação Correta (Zhèngmíng 正名) do livro Xúnzǐ 荀子, ou "o [livro do] filósofo Xun", do confuciano Xún Kuàng 荀況 (310-211 Antes da Era Comum, AEC), escrito no final do período dos Estados Combatentes (403-221) na China antiga.

This paper discusses the nature of the "Great Digest" (da lüe 大略) chapter of the received Xunzi 荀子 corpus. The author attempts to determine the chapter's relationship with other contemporary Confucian texts by examining its structural similarities with gnomologia and floregia of Classical and Hellenistic Greece. He argues that the results of this comparison particularly support a line of interpretation according to which the Great Digest consists of excerpts from external sources that had been detached from their original context. Drawing upon this finding, he points out that the stylistic similarities between the Great Digest and other early Confucian collections of anecdotes and sayings should encourage us to investigate whether these compositions may or may have not originated under similar circumstances.

This paper compares the ethics of Xunzi and Kant, aiming to show that their thoughts on morality are similar. First, we consider how Xunzi emphasizes the roles of both the conscious exertion(僞) of mind and natural emotion(性) in moral change. Second, we reflect on how Kant considers the functioning of the emotions in the practice of moral law as well as the reason's autonomy that establish moral law. Therefore, Xunzi and Kant lay stress on both the inborn human's passive 'emotion' and active 'autonomy' performing conscious exertion that is independent from the aspect of emotion. They insist that the genuine morality is impossible with only one of the two aspects and that genuine morality can be achieved when the two elements cooperate.

A linguagem falaciosa pode gerar consequências que impactam negativamente a vida social? Se sim, como estabelecer uma linguagem correta, ou seja, que promova relações sociais mais harmoniosas? Essas duas questões podem ser vistas como pano de fundo do capítulo 22 da obra Xunzi 荀子, ou Nomeação Correta, Zheng Ming 正名. O presente texto tem o objetivo de analisar a crítica do filósofo Xun a essas três falácias e seus nove exemplos. Após uma contextualização histórica-filosófica do problema que buscamos resolver, vamos analisar as posições filosóficas presentes nos argumentos criticados e os respectivos contra-argumentos de Xun.

In a recent essay, Chris Fraser claims that Xunzi has a “purely extensional” theory of terms. This paper challenges that interpretation by pointing to places in the Xunzi that suggest the presence of an implicit notion of intension. Fraser’s evidence is drawn mostly from chapter 22 of the text, while the competing evidence comes from outside that chapter. The presence of such competing evidence raises the question of whether there is a genuine inconsistency in the Xunzi, or whether chapter 22 might be re-interpreted as also incorporating a notion of intension. While I favor the latter view, offering a fully developed interpretation along those lines is beyond the scope of the present essay. Therefore, in the absence of an argument for such a reading, I offer what I call a “compromise” position. Namely, I suggest that the material in chapter 22 is perhaps best understood as not representing the whole of Xunzi’s view of terms, but should instead be regarded as a particular response to abuses of language, and hence that if there is a discrepancy between the views presented in chapter 22 and the rest of the text, that discrepancy need not amount to a contradiction in the text.

This is a draft of a somewhat reckless paper responding to the question posed by Joseph Needham: Why did modern science emerge in Europe but not Asia, despite the greater achievements of Asian science through the previous millennium?  While rolling through Kepler, Leibniz, Kant, Xu Fuguan, Xunzi, Mozi, and others, I argue that the unusually long and thorough control that religious authorities exerted over intellectual discourse in Europe set up a peculiar circumstance in which philosophy developed to a high level of sophistication while remaining thoroughly based in an anthropomorphic theism.  As a result, even when that theism broke down, the status of human beings which it had justified, human beings as the image of God, remained.  This period of remainder marks the Enlightenment and European modernity, a period which broke down only in the 20th century.  It was in this period, when explanations by appeal to divine intentions faded into the background without undermining the belief that the human mind was uniquely suited to grasp the intelligible order of the world, that science entered a period of rapid progress.  This explanation is just the opposite of two common but ridiculous accounts of why science rose in Europe – greater freedom of thought and a cleaner split from religion.  While China had (and continued to have) analogous views of anthropomorphic spirits, such views were breaking down at the time Chinese philosophy first began to appear. Thus almost from the start Chinese philosophy was pervaded by a much more humble view of human beings as merely one of the myriad things in nature. While this was initially an advantage in understanding the phenomena of the natural world, it never generated the confidence in human judgment required for the rise of modern science.

Texto publicado na Coluna ANPOF em 16 de maio de 2021 em que articulei, de um lado, o debate ético sobre pena de morte entre duas escolas filosóficas da China antiga, e, de outro lado, o debate político atual brasileiro que diz que "bandido bom é bandido morto" e que somente o "cidadão de bem" deve ter direitos plenos. Mostrei a falácia contida nesse último discurso, sendo um tipo de falácia já denunciada pelo filósofo Xun na China antiga.

Siehe auch: http://www.tabvlarasa.de/36/Lausberg.php, dort 5. Ethik Siehe auch: https://www.uni-due.de/lll/docs/Vortraege/Konfuzianismus.pdf Wikipedia: Konfuzius → Hauptartikel: Konfuzius Kǒng Zǐ.
Xunzi.
Mengzi
Die 5 Konstanten
5 menschliche Elementarbeziehungen
Bedeutung des Studiums
Upanishaden - Internet Links
Willensfreiheit nach John Locke
§20 StGB
Verantwortung und Moral
3 soziale Pflicht

Inhalt
Platon, Aristoteles, Sokrates,
Nietzsche, Zarathustra, Konfuzius, Schopenhauer,
Nalimov, Gesellschaft für Informatik, Camus,
Ethik-Arten, Upanishaden-Links,
Willensfreiheit, Dialog,Debatte, Diskussion
Anregungen, Litertaur, links

Xunzi’s philosophy provides a rich resource for understanding how ethical relationships between humans and nature can be articulated in terms of harmony. In this paper, I build on his ideas to develop the concept of reciprocal harmony, which requires us to reciprocate those who make our lives liveable. In the context of the environment, I argue that reciprocal harmony generates moral obligations towards nature, in return for the existential debt that humanity owes towards heaven and earth. This can be used as a normative basis for an environmental ethic that enables humanity and nature to flourish together.

This article takes one of the richest historical debates, that of Hsun-Tzu and Mencius, as the contextual starting-point for the elaboration of human goodness. In support of Mencius, this article develops additional metaphysical and bio-social-evolutionary grounds, both of which parallel each other. The metaphysical analysis suggests that, in the spirit of Spinoza, an entity’s nature must necessarily include the drive toward its preservation. Likewise, the multi-faceted bio-social-evolutionary argument locates the fundamental telos of humanity in the preservation of social ties and species preservation, leading to a life-affirming philosophy and bio-psychological deduction of human emotions based on the primary emotion of love.

La ritualité, qu’elle soit de nature religieuse ou éthique, ou encore qu’elle relève de l’ordre de la coutume, ponctue la vie des individus, des groupes et des communautés, souligne et entretient les liens sociaux et ancre le monde humain dans le monde naturel. La philosophie confucéenne confère une place centrale à cette notion de lǐ 禮, « ritualité », et c’est probablement, au sein de cette école, Xunzi (IIIème siècle av. n. è.) qui lui accorde le plus grand rôle philosophique. Toutefois, une multitude de tensions anime ce concept de « ritualité » qui se situe à la jonction du Naturel et du Culturel, de l’éthique et du sacré, du matériel et de l’intangible, du profane et du religieux. Ce mémoire se base sur l’exégèse d’extraits pertinents du Xunzi, et, grâce à l’étude du champ sémantique et lexical de la ritualité ainsi que l’analyse étymologique des concepts clefs lui étant rattachés, apporte un nouveau regard sur la notion de lǐ. Nous restituons le souffle cosmique – fractales d’...

'Benefit for Charity' deals with that argument of Singer and Unger’s towards cosmopolitan charity as a duty. I argue that if their argument goes through, most of us are deeply pathological. Can that be right? At heart, the argument goes like this: Singer argues from an equivalence between the case of the drowning child right beside us and the case of the starving child afar to the conclusion that we should give so as to help the starving child. I argue that if this is true, then we are no less pathological in not giving to charity than we are in not saving the drowning child. This seems trivial, but I thought it worth stating. Then I say: “This seems good evidence for thinking Singer’s argument unsound.” For who believes that we are all—or nigh all—so rotten? Still, perhaps it is so.

I thank Chris Bobonich for reading.

What is meant by ritual (li) in the Confucian tradition—mostly Xunzi—might be said to be the root of three different concepts-“stages” or concept-“developments” in European philosophy. The first stage is the concept of habit, from the Aristotelian “hexis” to Bourdieu’s “habitus”. The second is the sign, as developed by the American Pragmatists and, in Europe, by Saussure. There is a third, relatively recent stage, as I would classify it, which is Paul Weiss’ surrogate. Weiss uses the pragmatist theorization of habit to construct his original concept of the surrogates. The above stages might be chronological in the way they appear (habit, sign, surrogate), but one does not erase the other. They have the same root—which I would like to argue is the ritual—and they build on it, while each differentiates ritual in its own way. They are distinctive concepts but, at the same time, are related to one another.

In this paper, I compare Qiongda yi shi with the “youzuo” chapter of Xunzi and Mengzi 6B15 and show how its practical message is closer to that of Mengzi rather than Xunzi. Mengzi also presents success as completely dependent upon external circumstances while “youzuo” regards even the harshest circumstances as surmountable through one’s will and wisdom.

Unlike Daoist authors whose ideals of zì rán (自然) (self-so) and wú wéi (無為) (non-doing) are generally thought to be compatible with contemporary environmental ethics, early Confucian followers are often thought to be anti-naturalistic or at least have never thought of natural environment as an important subject that requires their serious attention. Both Kongzi’s agnostic attitude towards heavenly events (Lunyu 5/13, 11/12) and Xunzi’s accounts of hierarchic relations between humans, animals, and plants (Xunzi 9/39/9-10) typically represent their limited focusses on social and political affairs. Nevertheless, strong interests in human nature (xìng 性) found in the Mengzi and the Xunzi indicates a view that both Confucian moral values such as rén (仁) and yì (義) and ideal political institutes are considered to be natural creations inevitable and indispensable for human life. This paper demonstrates that Xunzi’s political philosophy deeply originates with his keen discernment of heavenly nature (tiān 天), viz. rotating stars, four seasons, climate changes, weathers, natural disasters like flood and drought, as well as human behaviour. Xunzi maintains that yāo 妖 (ominous events) such as famine and diseases as caused by political deficiency, but not by natural or supernatural forces (17/81/10-82/4). The virtue (dé 德) of the ruler accordingly lies in his ‘ecological responsibilities’ of properly responding to natural revolutions to succeed in various domestic enterprises completed at proper times and effectively coping with the natural crises (17/79/16-21) as well as satisfying and regulating the nature of its people since humans intrinsically do not differ from other animals (23/113/3 ff.). I suggest that his attempt is not to integrate nature into his anthropocentric political system but on the contrary to align political system with its own natural state and surroundings, thus rather can be nature-centred.

Статья предлагает анализ критики древнекитайским философом Сюнь-цзы (313/290–238/215 до н.э.) философа Мо-цзы (V – нач. IV в. до н.э), представленной в трактате «Сюнь-цзы». В ходе исследования был применен метод логического анализа, позволивший выявить ряд некорректных логических операций, совершенных Сюнь-цзы в ходе аргументации, обнаружить некоторые неочевидные особенности философских взглядов мыслителя, а также сформулировать основные тезисы его критики в адрес Мо-цзы. Кроме того, предложен новый вариант компоновки рассматриваемых фрагментов текста трактата (как оригинала, так и перевода на русский язык) с тем, чтобы более наглядно отразить его структуру.

Assistimos neste ano de 2021 a uma Comissão Parlamentar de Inquérito, a CPI da Pandemia[1], criada para investigar de quem é a responsabilidade pela ineficiência governamental brasileira para lidar com a tragédia de mais de meio milhão de mortos pela pandemia de COVID-19. A ideia de verificar as causas desse problema, por um lado, é de natureza política por ser a expressão da fiscalização de ações do poder público. De outro lado, tem apresentado características epistemológicas, já que em diversos depoimentos apareceram dúvidas sobre se as pessoas envolvidas com o atual governo de fato sabem algo sobre a pandemia, as vacinas ou o uso de remédios como a cloroquina, e como esse suposto conhecimento é justificado. Nesse breve texto analisamos como alguns argumentos ligados a essa CPI podem ser entendidos pelo que o filósofo Xun apontou já na antiguidade como falácias da distorção da realidade. Defendemos que a proposta da epistemologia das virtudes contribui para superar isso.

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Xunzi's 荀子 advocacy for moral education is well-documented; precisely how his program bolsters moral development, and why a program touting study of ritual could be effective, remain subjects of debate. I argue that these matters can be clarified by appealing to the theory of learning and development offered by Lev Vygotsky. Vygotsky posited that development depends primarily on social interactions mediated by sociocultural tools that modify learners' cognitive architecture, enabling increasingly sophisticated thought. Vygotsky's theory is remarkably similar to Xunzi's account of how studying and practicing ritual restructures learners' moral psychology. Specifically, both Vygotsky and Xunzi offer nonnativist accounts of psychosocial development that emphasize the centrality of sociocultural tools for learning. This comparison yields a more nuanced and empirically supported interpretation of Xunzi's account of moral education, as well as an account that has applications in contemporary work in moral education and development.

荀子性惡論歷來備受非議；近年，一些學者試圖為它「平反」。荀子對性惡論的理論性質之理解，是以它作為一個經驗事實性學說而非道德哲學，即相近於今天之社會科學理論。性惡論不僅含有初始社會學和心理學意識（這為一般之評價），它更體現出一系列十分現代之具體概念、理解及論證方法。性惡論之社會學不遜色於很多現代社會學理論，而它之心理學與二十世紀初佛洛依德所提出之精神結構論驚奇的相似。本文先就現有文獻作簡單回顧及評價，繼而說明荀子以性惡論為經驗事實性學說之根據，之後詳細分析性惡論以上各方面之成就，最後以性惡論不足之處作結。本文從社會科學觀點進行分析，冀能給性惡論研究帶來一些新的角度。