Xunzi - Revision history

Christopher W at 07:27, 17 April 2013

2013-04-17T07:27:03Z

Christopher W: /* The Way, Heaven, and Nature */

2013-04-17T07:25:37Z

The Way, Heaven, and Nature

Christopher W: /* Interpretations */

2013-04-17T07:21:22Z

Interpretations

Root: /* Presentation for Classroom Use */

2013-03-04T17:13:09Z

Presentation for Classroom Use

Daniel J at 03:35, 1 March 2013

2013-03-01T03:35:40Z

Daniel J at 03:03, 1 March 2013

2013-03-01T03:03:58Z

Show changes

Daniel J at 02:47, 1 March 2013

2013-03-01T02:47:16Z

Daniel J at 18:14, 28 February 2013

2013-02-28T18:14:08Z

Daniel J at 17:51, 28 February 2013

2013-02-28T17:51:35Z

Daniel J at 08:08, 28 February 2013

2013-02-28T08:08:50Z

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 == Xunzi ==
 I am Xunzi, but I am also known by my birth name of Xun Kuang. I was born in 310 BCE and I died in approximately 221 BCE. I lived my entire life during some of China´s most tumultuous years, the infamous Warring States Period, where territories or provinces were constantly battling each other for territory, resources, and people. I was born in the Zhao Province but left in my early twenties to attend the Jixia academy and to fill an advisory position in the Qi Province to the east. I was soon recognized as a man of great potential and philosophical intelligence and left Qi to operate an administrative position in the government of the Chu Province to the south until my sponsor died in 238 BCE forcing me into retirement. It was after this retirement that I was truly able to devote myself to the spreading of my philosophies and traveling around to the different regions of China. Though it is possible that I may have lived long enough to witness the establishment of the unification of China and the establishment of the Qin Dynasty, it can only be left to speculation. It was through my devotion to teaching my interpretation of Confucian philosophy that I was able to influence the future of China and contribute,  through my students Li Si and Han Feizi, to the establishment of a more stabilized and unified China.(Elstein)
-[[File:EN-WarringStatesAll260BCE.jpg|400px|thumb|left|Map of the Chinese Warring States Period c.260 BCE]]
 == Works ==
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 Surprisingly, I never discussed directly my own written works and so the first mention of them are attributed to Liu Hsiang, a Han scholar that noticed my work among three hundred and twenty-two bundles of bamboo writings and organized them. The works were never formally analyzed until 818 CE and comprise the same analysis that predominates scholarship on my philosophies even today. The fact that the work is written in the form of clear arguments makes it more accessible to a wider audience than the more abstract philosophies of other philosophers of the period.(Ebrey)
-[[File:Xunzi_script.jpg|300px|thumb|right|Sample of the Xunzi text.]]
 === Methods for Learning ===
@@ Line 47: / Line 46: @@
 In basic terms, I believe that people do not have success or failure because of their inherent abilities or natural talents, but because of their commitment to follow the Way and constant efforts towards personal change and improvement. I taught that "the difference between the gentlemen and the common person lies not in their desires, but in the actions they take to satisfy their desires." (Robins) This is where rituals come into play. Rituals are not used to eliminate the natural desires of man, but rather to nourish those desires and establish semblances of order in life. "Gentlemen consider them to be art of the way of man; common people think they have something to do with ghosts."(Ebrey)
-[[File:Mencius_rival.jpg|300px|thumb|left|Mencius, the fellow student of Confucius and philosophical rival of Xunzi]]
 When my philosophical rival Mencius sought to argue that the nature of man was good, not evil as I have always indicated, I explained to him that if that were true there would be no need for the institution of rituals and duties which the sages of old established and that we require these in order to control and reign in our innate tendencies for evil.

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 === The Way, Heaven, and Nature ===
-Despite being clear and well-explained in the written form, the my philosophy is controversial and at times quite complex. Like many of the other scholars of the Warring States Period, I subscribed to the concept of the Way or the Dao. I described my theories of the Way in terms of a proper way of living instead of a theoretical road or path to prosperity and happiness. My realistic approach to the Way means that my views of Heaven and Nature are less referential to the supernatural and more based on the results of commitment to consistency.
+Despite being clear and well-explained in the written form, my philosophy is controversial and at times quite complex. Like many of the other scholars of the Warring States Period, I subscribed to the concept of the Way or the Dao. I described my theories of the Way in terms of a proper way of living instead of a theoretical road or path to prosperity and happiness. My realistic approach to the Way means that my views of Heaven and Nature are less referential to the supernatural and more based on the results of commitment to consistency.
 I believe that Heaven does not intervene in the affairs of men, but rather acts in a consistent and predictable manner. Heaven does not reward or punish men for their actions because it is up to the individual to being their own good fortune based on their adherence to the Way. I believe that following the Way leads to a peaceful and orderly society, while ignoring certain aspects of the Way, leads to the perpetual frustrations brought about by Human Nature. For example, having a good harvest is not an answer to prayer, but rather a direct result of good agricultural policy. Natural occurrences such as eclipses, natural disasters, etc. are not from deity, but are simply nature being nature and were bound to happen regardless of the behavior of men. People should not do good things to please heaven, instead they should do good things in order to be prepared for any situation or difficulty that may arise. (Elstein) I firmly believe that "if you are single-minded in your cultivation of the Way, Heaven cannot sent disasters. Thus, even if they come, droughts and floods will not bring starvation, extremes of temperature will not bring illness, uncanny phenomena will not prove unlucky."(Ebrey) The converse is undoubtedly true as well, if one does not prepare sufficiently, then whether the disasters come or not, the people will certainly suffer, not at the fault of Heaven, but at their own fault.
@@ Line 40: / Line 40: @@
 ==== Contemporary Commentary ====
-In modern terms, one does not carry a spare tire and first aid kit in your cars in order to please heaven and receive blessings. One carries those items in case a tire is destroyed or there is some injury. Xunzi believed in practicality, reason, and being realistic over attributing mystical powers to heaven and nature. Many times people attribute the use of faith to the altering of weather or natural events as in the instance with praying for rain. Perhaps what they did not realize is that rain was already on the way and their prayers simply corresponded with the timing of the weather's arrival. Xunzi did not seek to completely discredit their ritualistic efforts, but at the same time wanted to establish that nature is constant and uninfluenced by the actions of man. The only value that the rituals had was organizing society and reiterating the role and status of leaders.
+In modern terms, one does not carry a spare tire and first aid kit in one's car in order to please heaven and receive blessings. One carries those items in case a tire is destroyed or there is some injury. Xunzi believed in practicality, reason, and being realistic over attributing mystical powers to heaven and nature. Many times people attribute the use of faith to the altering of weather or natural events as in the instance with praying for rain. Perhaps what they did not realize is that rain was already on the way and their prayers simply corresponded with the timing of the weather's arrival. Xunzi did not seek to completely discredit their ritualistic efforts, but at the same time wanted to establish that nature is constant and uninfluenced by the actions of man. The only value that the rituals had was organizing society and reiterating the role and status of leaders.
 === Human Nature ===

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 === Interpretations ===
-Surprisingly, I never discussed directly my own written works and so the first mentions of them are attributed to Liu Hsiang, a Han scholar that noticed my work among three hundred and twenty-two bundles of bamboo writings and organized them. The works were never formally analyzed until 818 CE and comprise the same analysis that predominates scholarship on my philosophies even today. The fact that the work is written in the form of clear arguments makes it more accessible to a wider audience than the more abstract philosophies of other philosophers of the period.(Ebrey)
+Surprisingly, I never discussed directly my own written works and so the first mention of them are attributed to Liu Hsiang, a Han scholar that noticed my work among three hundred and twenty-two bundles of bamboo writings and organized them. The works were never formally analyzed until 818 CE and comprise the same analysis that predominates scholarship on my philosophies even today. The fact that the work is written in the form of clear arguments makes it more accessible to a wider audience than the more abstract philosophies of other philosophers of the period.(Ebrey)
 [[File:Xunzi_script.jpg|300px|thumb|right|Sample of the Xunzi text.]]

@@ Line 73: / Line 73: @@
 === Presentation for Classroom Use ===
-[[File:Xunzi.pptx]]
+[[Media:Xunzi.pptx]]
 == References ==

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 == My Legacy ==
 Because my ideal society was never truly established I died considering myself a failure, however, I never lived to see my philosophies achieve their potential. Two of my most well-known pupils became very influential philosophers in the establishment of the unification of China and the future culture of that nation. Li Si, one of my best students became one of the intellectual architects of the Qin unification. Han Feizi, was another scholar who was influenced by my teachings though many of his philosophies differed from my own. The continued study of my text as well as what was added to it after my death but written about my actions and teachings, perpetuated my influence over hundreds of years and make it so my work is still considered relevant in many ways today. Though my teacher Confucius is more widely known, and rightly so, I feel that his ideas only appeal to the masses because they are remained under-developed and open to interpretation. My fellow pupil and rival Mencius is probably more popular because of his supposed "positive" view of humanity than mine, however, I still assert that he misses the mark on many of his theories. I know that I am not as well known to the general public, but once people read and begin to understand my work they will comprehend the depth and intricacy of my arguments.(P. B. Ebrey, p.51)
 == References ==

← Older revision		Revision as of 02:47, 1 March 2013
Line 75:		Line 75:
	de Bary, WM. Theodore & Bloom, Irene. Sources of Chinese tradition, vol 1, 2nd ed. Columbia University Press, 1999 New York.		de Bary, WM. Theodore & Bloom, Irene. Sources of Chinese tradition, vol 1, 2nd ed. Columbia University Press, 1999 New York.
	Pages 159-183		Pages 159-183
		+
		+	Ebrey, Patricia Buckley. Cambridge Illustrated History. London: Cambridge University Press, 2010.
		+
		+	Ebrey, Patricia. Chinese Civilization: A Sourcebook 2d ed. New York: Free Press, 1993. pp. 24-26.
		+
		+	Elstein, David. Xunzi (Hsün Tzu, c.310—c.220 BCE). 30 August 2004. http://www.iep.utm.edu/xunzi/. 27 February 2013.
		+
		+	Robins, Dan. Xunzi. 13 February 2007. http://plato.stanford.edu/entries/xunzi/#humans. 27 February 2013.
		+
		+	Sampaolo, Marco, Matt Stefan and Rishon Zhu. "Xunzi." 2013. Encyclopaedia Britannica. http://www.britannica.com/EBchecked/topic/274068/Xunzi. 27 February 2013.
		+
		+	Theosophy Library Online. Hsun Tzu. 2000. http://web.archive.org/web/20051215105300/http://theosophy.org/tlodocs/teachers/HsunTzu.htm. 27 February 2013.

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 The ideal civilization is based on morality and bred through lifelong learning.
-=== Contemporary Commentary ===
+==== Contemporary Commentary ====
 Much of what Xunzi proposes here is true. The learning process is gradual and ever-changing based on one's changing in understanding. The more that an individual knows, the more they know that they know very little. The more education that one can obtain, the more they are able to enjoy the world around them. Xunzi also makes a very important point when he states that an educated individual cannot be subverted, swayed, or moved by outside influences. Those who are ignorant are typically weaker in their resolve and decision making than those that have reached a higher state of awareness and understanding.
@@ Line 62: / Line 62: @@
 === Government and Politics ===
 Quite obviously, the philosophical standard in reference to government during the Warring States Period was monarchy. I taught during my lifetime that the government should have a paternal relationship with its people in the sense that they provided the means for success through the performance of rituals, and the people respond with loyalty. I believe that the best government is one based on a society with strong social distinctions because it is through hierarchy that limits are established and control over human nature can be maintained. I believe that equality among everyone in a society is a grave mistake because it creates an environment for competition and contention. If all the people stand on equal ground, their desires will all be the same and they will naturally compete to attain those desires. Strict hierarchy must be at the foundation of every government and society because it reminds everyone of their role and responsibility, thus eliminating the possibilities for conflict. People will freely subjugate themselves to the best governments because they will recognize the order and peace that has been accomplished. (INTERNETENCYCLO)
 The worst governments are those that have been established through military force and violence because their foundation is fear and death, not order and structure. In truth, I was a political realist.  I taught to dismiss those who are incompetent, promote those who are worthy, punish the evil, transform the ordinary, and anyone that uses talents against the good of the people should put to death. Punishments are not desirable, but are necessary when individuals threaten the hierarchy or order of a people. The emperor should not rely on outer force, but should strengthen inner power.  Lords should preserve and protect subjects and be respectful towards other lords. A ruler should regulate affairs, have several rates of taxation, and unify commerce so that all can prosper. The role of government is to be very involved in the lives of the people so that order can be maintained.
@@ Line 68: / Line 70: @@
 == My Legacy ==
-Because my ideal society was never truly established I died considering myself a failure.
+Because my ideal society was never truly established I died considering myself a failure, however, I never lived to see my philosophies achieve their potential. Two of my most well-known pupils became very influential philosophers in the establishment of the unification of China and the future culture of that nation. Li Si, one of my best students became one of the intellectual architects of the Qin unification. Han Feizi, was another scholar who was influenced by my teachings though many of his philosophies differed from my own. The continued study of my text as well as what was added to it after my death but written about my actions and teachings, perpetuated my influence over hundreds of years and make it so my work is still considered relevant in many ways today. Though my teacher Confucius is more widely known, and rightly so, I feel that his ideas only appeal to the masses because they are remained under-developed and open to interpretation. My fellow pupil and rival Mencius is probably more popular because of his supposed "positive" view of humanity than mine, however, I still assert that he misses the mark on many of his theories. I know that I am not as well known to the general public, but once people read and begin to understand my work they will comprehend the depth and intricacy of my arguments.
 == References ==
 de Bary, WM. Theodore & Bloom, Irene. Sources of Chinese tradition, vol 1, 2nd ed. Columbia University Press, 1999 New York.
 Pages 159-183

@@ Line 26: / Line 26: @@
 The ideal civilization is based on morality and bred through lifelong learning.
 == Philosophy ==
@@ Line 34: / Line 37: @@
 I believe that Heaven does not intervene in the affairs of men, but rather acts in a consistent and predictable manner. Heaven does not reward or punish men for their actions because it is up to the individual to being their own good fortune based on their adherence to the Way. I believe that following the Way leads to a peaceful and orderly society, while ignoring certain aspects of the Way, leads to the perpetual frustrations brought about by Human Nature. For example, having a good harvest is not an answer to prayer, but rather a direct result of good agricultural policy. Natural occurrences such as eclipses, natural disasters, etc. are not from deity, but are simply nature being nature and were bound to happen regardless of the behavior of men. People should not do good things to please heaven, instead they should do good things in order to be prepared for any situation or difficulty that may arise. (IEP) I firmly believe that "if you are single-minded in your cultivation of the Way, Heaven cannot sent disasters. Thus, even if they come, droughts and floods will not bring starvation, extremes of temperature will not bring illness, uncanny phenomena will not prove unlucky."(BROOKLYN) The converse is undoubtedly true as well, if one does not prepare sufficiently, then whether the disasters come or not, the people will certainly suffer, not at the fault of Heaven, but at their own fault.
-In modern terms, you all do not carry a spare tire and first aid kit in your cars in order to please heaven and receive blessings. You carry those items in case your tire is destroyed or you are injured somehow. I believe in practicality, reason, and being realistic over attributing mystical powers to heaven and nature. Despite this fact I do not discount the proper utilization of rituals in order to bind society together. I once gave the example that if you pray for rain and it rains. It is not a direct consequence of your prayers. It is just as though you had not prayed for rain and it rained anyway. The performance of the ritual does not cause the outcome, but it unites the people under a common cause and it is therefore necessary. I also "condemned magical practices, not because they were illusory or ineffective, but because most people got involved in them only for dark and selfish purposes."(WEBARCHIVE)
+I do not discount the proper utilization of rituals in order to bind society together. I once gave the example that if you pray for rain and it rains. It is not a direct consequence of your prayers. It is just as though you had not prayed for rain and it rained anyway. The performance of the ritual does not cause the outcome, but it unites the people under a common cause and it is therefore necessary. I also "condemned magical practices, not because they were illusory or ineffective, but because most people got involved in them only for dark and selfish purposes."(WEBARCHIVE)
 === Human Nature ===
@@ Line 45: / Line 51: @@
 When my philosophical rival Mencius sought to argue that the nature of man was good, not evil as I have always indicated, I explained to him that if that were true there would be no need for the institution of rituals and duties which the sages of old established and that we require these in order to control and reign in our innate tendencies for evil.
-I was able to firmly establish the veracity of my claim against the foolishness of Mencius and other philosophers when I stated that:
+I was able to firmly establish the veracity of my claim against the misguided thinking of Mencius and other philosophers when I stated that:
 "Man's nature is evil; goodness is the result of conscious activity. The nature of man is such that he is born with a fondness for profit. If he indulges this fondness, it will lead him into wrangling and strife, and all sense of courtesy and humility will disappear. He is born with feelings of envy and hate, and if he indulges these, they will lead him into violence and crime, and all sense of loyalty and good faith will disappear. Man is born with the desires of the eyes and ears, with a fondness for beautiful sights and sounds. If he indulges these, they will lead him into licence and wantonness, and all ritual principles and correct forms will be lost. Hence, any man who follows his nature and indulges his emotions will inevitably become involved in wrangling and strife, will violate the forms and rules of society, and will end as a criminal." (WEBARCHIVES)
 I said this because I firmly believe that a society is only as perfect as the sum of the moral and spiritual attainments of its people. Certainly no one, including Mencius, can refute that.
 === Government and Politics ===

← Older revision		Revision as of 08:08, 28 February 2013
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	Hierarchy and status do not mean that I believed in hereditary privilege or leadership positions based on birthright or wealth. I saw the value and virtue of a man as defined by his literacy and education, especially in regards to his adherence to the Way as the determining factor for good leadership. Those entrusted with leadership are required to uphold the essential rituals of society. I taught that "the scholar-officials who are to govern that society have as their primary function the preservation and transmission of these ritual practices."(BRITANNICA)Religious rituals were allowed in society "only to the extent that they reaffirmed human interdependence and social solidarity, but were to be outlawed when the goals were power and salvation."(WEBARCHIVE)		Hierarchy and status do not mean that I believed in hereditary privilege or leadership positions based on birthright or wealth. I saw the value and virtue of a man as defined by his literacy and education, especially in regards to his adherence to the Way as the determining factor for good leadership. Those entrusted with leadership are required to uphold the essential rituals of society. I taught that "the scholar-officials who are to govern that society have as their primary function the preservation and transmission of these ritual practices."(BRITANNICA)Religious rituals were allowed in society "only to the extent that they reaffirmed human interdependence and social solidarity, but were to be outlawed when the goals were power and salvation."(WEBARCHIVE)

		+	== My Legacy ==
	Because my ideal society was never truly established I died considering myself a failure.		Because my ideal society was never truly established I died considering myself a failure.