5.孟子与荀子

5.孟子与荀子 ,中国古典十大名曲 ,汉汉秋月 ,汉汉秋月 ,《秋月》本是一首琵琶曲,后改二胡曲。汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉 《秋月》很可能与《秋》有一定的系。而汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉 《秋》是一出元末,作者是致。《秋》汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉 的是王昭君和出塞的故事。汉汉汉汉汉汉汉 ,汉汉秋月 ,据《后汉汉?南匈奴》:汉汉汉“汉汉汉汉汉汉汉汉汉汉汉汉汉昭君字,南郡人也。初,元帝, 以良家子入掖庭。,呼邪来朝,帝敕以女五人汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉 以之。昭君入数,不得御,悲怨,乃掖庭汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉 令求行。呼邪辞大会,帝召五女以示之,昭君丰汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉 容,光明,景斐回,竦左右。帝大惊,意汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉 欲留之,然于失信,遂与匈奴。汉汉汉汉汉汉汉汉汉汉” ,汉汉秋月 ,李白有云:汉“汉汉汉汉汉汉汉汉汉汉”家秦地月,流影照明妃,一上玉道,天涯去不。 ,杜甫然很同情王昭君,他写下了汉“汉汉汉汉”汉汉汉千琵琶作胡,分明怨恨曲中。的句。 ,而做政治家的王安石却从另一个角度看个,他昭君出塞不是件坏事,写汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉 汉“汉汉”汉 云,恩自浅胡自深,人生在相知心。 ,汉汉秋月 ,汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉女之怨是个。府中有不少于女之怨的材,如《玉怨》,《昭君 怨》,《昭君悲》等。后来甚至形成了描述后的体,名。唐朝祜的一汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉汉 首五言句《》:汉汉汉“汉汉汉汉汉汉汉汉汉汉汉汉故国三千里,深二十年。一声《何子》 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 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”. ,《孟子》名句 ,告子曰:性犹湍水也,“ ,决方流,汉汉汉汉汉汉汉 ,袂西方西流。汉汉汉汉汉汉汉 ,人性之无分于善不善也, , 汉汉汉汉” 犹水之无分于西也。 ,孟子曰: ,“汉汉汉水信无分于西。 ,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。 …… ,汉汉之心,仁之端也, ,羞之心,之端也,汉汉汉汉汉汉汉汉汉 ,辞之心,礼之端也,汉汉汉汉汉汉汉汉汉 ,是非之心,智之端也。 ,人之有是四端也, ,犹其有四体也。 , ,《孟子?公丑章句上孙孙孙孙孙 》 ,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 ,天不如地利,汉汉汉汉汉汉 ,地利不如人和 …… ,得道者多助, ,失道者寡助。 ,寡助之至,戚畔之,汉汉汉汉汉 ,多助之至,天下之。汉汉汉 ,以天下之所,汉汉 ,攻戚之所畔,汉汉汉汉汉汉 ,故君子有不, 汉汉 ,汉汉汉汉 必矣。 ,《孟子?公丑章句下》汉汉汉汉汉汉 ,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,汉汉汉 ,社稷次之, ,君。汉汉汉 ,《孟子?尽心章句下》 ,The thoughts of Mencius ,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 ,汉,我所欲也, ,熊掌,亦我所欲也, ,二者不可得兼, ,舍而取熊掌者也。汉汉汉汉汉汉汉汉 ,生,亦我所欲也, ,汉,亦我所欲也, ,二者不可得兼, ,舍生而取者也。汉汉汉汉 , ,《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 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 ,富不能淫,汉汉汉汉汉 ,汉汉不能移, ,威武不能屈, ,此之大丈夫。汉汉汉汉汉 ,《孟子?滕文公章句下》 ,汉汉独善其身, ,达兼天下。汉汉汉汉汉汉 ,《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, ,汉其筋骨, ,汉汉汉其体, ,空乏其身, ,行拂乱其所,汉汉 ,所以心忍性,汉汉汉汉汉 ,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. ,《荀子?汉 辱》 ,人之生固小人, ,无无汉汉汉汉汉汉汉汉汉汉法唯利之耳。 ,汉禹者, ,非生而具者也, ,夫起于故,汉汉汉 ,成乎修汉汉, ,待尽而后者也。汉汉汉汉 ,　　——《荀子?汉 辱》,《荀子?汉 学》 ,君子曰: ,学不可以已。 ,青,取之于而汉汉汉汉汉汉青于,,冰,水之而汉汉汉汉汉汉汉寒于水。, ,故不汉汉跬,步 ,无以至千里, ,不汉汉汉汉小流, ,无以成江海。 ,汉汉汉汉一,不能十,步 ,汉汉汉汉汉汉汉汉汉十,功在不舍。,汉而舍之,朽木不折,,汉汉汉 而不舍,金石可。,《荀子?儒效》 ,不不汉汉汉汉汉汉若之, ,汉汉汉汉之不若之, ,汉之不若知之, ,知之不若行之。 ,学至于行之而止矣。 ,《荀子?性》汉汉 ,圣人之所以同于众其不异于众者, ,性也, ,所以异而汉汉汉汉众者, ,汉也。 ,…… ,性汉汉汉合, ,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. ,《荀子?王制》 ,君者舟也, ,庶人者水也, ,水汉汉汉汉舟, ,水汉汉汉汉 覆舟。 ,《荀子?王制》 ,“汉”汉平政民、 ,“”隆礼致士、 ,“汉”汉尚使。能 ,“汉汉汉汉三者当, ,汉其余莫不当矣, ,三者不汉汉汉汉汉当, ,汉汉汉汉汉其余曲当, ,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 nature and put forward the thought of “controlling fatality and making use of it”. ,《荀子》 ,天行有常, ,不汉汉汉汉存, ,不汉汉汉桀亡. ,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.