孟子与荀子思想的异同 5.孟子与荀子

孟子与荀子思想的异同 5.孟子与荀子 1 中国古典十大名曲 汉宫秋月 汉宫秋月 《汉宫秋月》本是一首琵琶曲，后改编为二胡曲。《汉宫秋月》很可能与《汉宫秋》有一定的关系。而《汉宫秋》是一出元末杂剧，作者是马致远。《汉宫秋》讲的是王昭君和亲出塞的故事。 汉宫秋月 据《后汉 书 关于书的成语关于读书的排比句社区图书漂流公约怎么写关于读书的小报汉书pdf ?南匈奴传》记载:“昭君字嫱，南郡人也。初，元帝时，以良家子选入掖庭。时，呼韩邪来朝，帝敕以宫女五人以赐之。昭君入宫数岁，不得见御，积悲怨，乃请掖庭令求行。呼韩邪临辞大会，帝召五女以示之，昭君丰容靓饰，光明汉宫，顾景斐回，竦动左右。帝见大惊，意欲留之，然难于失信，遂与匈奴。” 汉宫秋月 李白有诗云:“汉家秦地月，流影照明妃;一上玉关道，天涯去不归。” 杜甫显然很同情王昭君，他写下了“千载琵琶作胡语，分明怨恨曲中论。”的诗句。 而做为政治家的王安石却从另一个角度看这个问题，他认为昭君出塞不是件坏事，写诗云，“汉恩自浅胡自深，人生乐在相知心”。 汉宫秋月 宫女之怨是个传统话题。汉乐府中有不少关于宫女之怨的题材，如《玉阶怨》，《昭君怨》，《昭君悲》等。后来甚至形成了专门描述后宫的诗体，名为宫词。唐朝张祜的一首五言绝句《宫词》: 2 “故国三千里，深宫二十年。一声《何满子》，双泪落君前。” 5. Mencius Mencius Mencius (372—289 B. C.), a great thinker of the mid-Warring States Period, was born at Zou (present Zoucheng, Shandong Province). His given name was Ke and courtesy name Ziyu. He was a successor of Confucius and has been called the “Second Sage” after Confucius. The Works of Mencius The Works of Mencius is a collection of anecdotes about the teachings of Master Meng Ke, or Mencius, a fourth-generation disciple of Confucius. It embodies the philosophical and political thinking of Mencius, who also stressed humanity and righteousness, with emphasis on the latter. While Confucius advocated “killing oneself for humanity”, Mencius encouraged “ killing oneself for righteousness”. Three Moves by Mencius’ Mother Mencius lived near a graveyard in his childhood. Therefore, as he played, he amused himself by imitating the others’ digging tombs. His mother said, “It’s not good for a child to live in this kind of place.” They moved to a house near a market. Then the son took pleasure in imitating the peddler’s hawking. Again the mother said, “It’s not good for a child to live here.” She changed their residence a second time and housed 3 themselves near a school. There her son played imitating the sacrificial rites on ceremony and formalities of courtesy. The mother said, “This is the right place for a child.” They settled there. After Meng Ke grew up, he acquired six classical arts and became a scholar well known for his erudition and one of the representatives of Confucianism. The thoughts of Mencius 1. Mencius’ believed that human beings are good by nature. He held that this goodness is innate and all men have natural sympathies; one’s natural goodness is presented by the exercise of benevolence, righteousness, proprieties and prudence. As for the “bad or evil ideas”, they are the direct result of his environment. He believed that every man can become a saint if he cultivates and develops his “good nature”. 4 《孟子》名句 告子曰:“性犹湍水也， 决诸东方则东 流， 袂诸西方则西流。 人性之无分于善不善也， 犹水之 5 无分于东西也。” 孟子曰: “水信无分于东西。 无分于上 下乎, 人性之善也， 犹水之就下也。 人无有不 善， 水 无有不下。 《孟子?告子章句上 》 《孟子》名句 人皆有 不忍人之心。 …… 恻隐之心，仁之端也; 羞恶之心，义 之端也; 辞让之心，礼之端也; 是非之 心，智之端也。 人 之有是四端也， 犹其有四体也。 《孟子?公孙丑章句上 》 老吾老，以及人之老， 幼吾幼，以及人之幼。 《孟子?梁惠 王章句上 》 The thoughts of Mencius 2. Mencius developed Confucius’ concept of ren from merely a moral term to a level of governance by pointing out that a state should be governed by a sage-king. His concept of benevolent governance calls upon the resumption of the “square-field system” and the reduction of corporal punishments. He was also against the abuse of taxation and any unjust wars. 《孟子》名句 天时不如地利， 地利不如人和 …… 得道者多助， 失 道者寡助。 寡助之至，亲戚畔之; 多助之至，天下顺之。 6 攻亲戚之所畔; 故 君子有不战， 战必胜矣。 《孟 子?公孙丑章句下》 The thoughts of Mencius He claimed that “the people are the most important; the state is secondary while the monarch is the least” and believed that civil security and public opinions are pivotal to the stability of a state. The purpose of Mencius is to enable people to live and work in happiness, and to make the monarch enjoy prosperity with his subjects, which ensures social stability and long-term peace. 《孟子》名句 民为贵， 社稷次之， 君为轻。 《孟子?尽心章句下 》 The thoughts of Mencius 7 3. Unlike Confucius, Mencius did not deny the quest for li (profits, or gains), but he attached more importance to yi (righteousness) and considered righteousness as his top priority. When profits and righteousness are in conflict, one should sacrifice one’s opportunities of making profits for a righteous cause, or even lay down one’s life. To achieve this state, there is no better way than reducing one’s desires. 《孟子》名句 鱼，我所欲也; 熊掌，亦我所欲也， 二者不可得兼， 舍鱼而取熊掌者也。 生，亦我所欲也; 义，亦我所欲也， 二者不可得兼， 舍生而取义者也。 《孟子?告子章句上 》 The thoughts of Mencius 4. Thus, the ideal moral personality of Mencius is that one should never be “corrupted by 8 neither riches nor honors, shaken by neither poverty nor adversity, faltered by neither threats nor force”. On the other hand, Mencius’ declaration of “if poor, one attends to his own virtue in solitude; if advanced to dignity, he makes the whole world virtuous as well” has become a standard of social conduct of Chinese scholars for thousands of years. 《孟子》名句 富贵不能淫， 贫贱不能移， 威武不能屈， 9 《孟子?滕文公章句下》 穷则独善其身， 达则兼济天 下。 《孟子?尽心章句上》 《孟子》名句 故天将降大任 于斯人也， 必先苦其心志， 劳其筋骨， 饿其体肤， 空乏 其身， 行拂乱其所为， 所以动心忍性， 曾益其所不能。 《孟 子?告子章句上 》 6. Xun Zi Xun Zi Xun Zi (313—238 B.C.), whose given name was Kuang and courtesy name Qing. In his late years, he dedicated himself in teaching disciples and writing books, one of which is Xun Zi, an epitome of his thoughts. The thoughts of Xun Zi 1. Xun Zi is a representative of Confucianism in the late Warring States Period. A strong critic to Mencius’ claim that human beings are good by nature, Xun Zi held that human beings are born evil but they are perfectible through education. 10 《荀子?荣辱》 人之生固小人， 无师无法则唯利之见耳。 尧禹者， 非生而具者也， 夫起于变故， 成乎修为， 待尽而后备者也。 ——《荀子?荣辱》 《荀子?劝学》 君子曰: 学不可以已。 青，取之于蓝而青于蓝; 冰，水为 11 之而寒于水。 故不积跬步， 无以至千里; 不积小流， 无以成江海。 骐骥一跃，不能十步; 锲而舍之，朽木不折; 锲而不舍，金石可镂。 《荀子?儒效》 不闻不若闻之， 闻之不若见之， 见之不若知之， 12 知之不若行之。 学至于行之而止矣。 《荀子?性恶》 圣 人之所以同于众其不异于众者， 性也; 所以异而过众者， 伪也。 …… 性伪合， 然后成圣人之名， 一天下之功于 是就也。 The thoughts of Xun Zi 2. He inherited the concept of propriety (li) from Confucius, developing it into a new theory of “law and discipline rite”. Politically, he considers Propriety as not merely a moral standard but a necessity of governing the country. He also called upon the practice of the “royal regulations” which emphasizes propriety and law (standards): the purpose of propriety is to educate while that of law is to rule. 13 《荀子?王制》 君者舟也， 庶人者水也， 水则载舟， 水则覆舟。 《荀子?王制》 “平政爱民”、 “隆礼致士”、 “尚 贤使能”。 “三节者当， 则其余莫不当矣; 三节者不当， 则 其余虽曲当， 犹将无益矣。” The thoughts of Xun Zi 3. Xun Zi held that the change of the natural world is under the control of objective laws, which have no relations with humanity. He rejected the thought of the existence of a correspondence between human and the universe. This, in fact, leads to the denial of an allegation that royal power is bestowed by the divinity. Furthermore, Xun Zi believed that even human beings are the products of nature: born first is the physical body, from which spiritual functions are derived. The thoughts of Xun Zi On the other hand, he affirmed the dominant and positive power of human beings in 14 nature and put forward the thought of “controlling fatality and making use of it”. 《荀子》 天行有常， 不为尧存， 不为桀亡. 形具而 神生 制天命而用之 The thoughts of Xun Zi In the final analysis, Xun Zi’s theory, which concentrates on ethical codes and the “kingly way” or benevolent government, also belongs to the category of Confucianism. “The king is the boat while his subjects are the water. The water that bears the boat is the same that swallows it.” This famous metaphor, imbued with the characteristics of Confucianism, is in accord with Confucius and Mencius. 百度搜索“就爱阅读”,专业资料,生活学习,尽在就爱阅读网 92to.com,您的在线图书馆 15 16