Chapter 11 Xunzi

We all want to know the age and history of the great thinkers in the country, but the older the world is, the less we know. Therefore, the deeds of the pre-Qin philosophers who have the greatest ideological relationship are often absolutely untraceable, or there are only words Solitary evidence, one or two of which cannot be seen.For example, although Xunqing wrote tens of thousands of words, his Taoism and his own history are very few; although there are biographies in "Historical Records", the text is very brief and seems to have errors: so it is not enough to understand people and discuss the world without careful research. and also.Now, I have quoted the materials about Xunqing from various books and checked them as follows:

"Historical Records Biography of Mencius and Xunqing": Xun Qing, a native of Zhao.At the beginning of his fifties, he came to study in Qi... Tian Pian's subordinates are all dead, and when Qi Xiang was king, Xun Qing was the teacher.Qi Shang repaired the lack of a doctor, and Xun Qing was a sacrificial wine.Qi people may slander Xunqing, Xunqing is suitable for Chu, but Lord Chunshen thinks that Lanling Ling.Chunshenjun died and Xunqing was abolished, because of his family Lanling.Li Sichang was a disciple, and now he is the prime minister of Qin. "Historical Records Biography of Chun Shenjun":

In the first year of King Kaolie of Chu, he took Huang Xie as his chancellor and was granted the title of Lord Chunshen... In the eighth year of King Chunshen's relationship with Chu, Xunqing was appointed as the order of Lanling... In the twenty-fifth year of King Chunshen's relationship with Chu, King Kaolie died , Li Yuanfu stabbed Chun Shenjun and beheaded him. "Historical Records: Biography of Li Si Lie": Li Si... learned the emperor's art from Xunqing.The study has been completed... If you want to go west to Qin, you will resign from Xunqing... When you arrive in Qin, you will meet the death of King Zhuangxiang.Li Si was seeking to be the prime minister of Qin, Lu Buwei, who was born... For more than twenty years, Qin merged with the world, and Si was the prime minister... Li Si put wine at home, and all the officials lived in front of him... Si sighed and said: "Wow, I heard that Xunqing said: "The prohibition of things is too prosperous."...Today, people and ministers who are not in the position of ministers can be said to be extremely rich. When things are extreme, they will decline, and I don't know how to tax them."

In this book, Liu Xiang's "Narrative Records": Sun Qing, born in Zhao, was named Kuang.During the reigns of King Wei and King Xuan of Fang Qi, the sages from all over the world gathered at Jixia to respect and favor them.If Zou Yan, Tian Pian, and Chunyu Kun belonged to many people, they were called Lie Dafu, and they were all called by the world, and they wrote books to stab the world.At that time, Sun Qing was a scholar, and he came to study at the beginning of his fifties... When King Xiang of Qi, Sun Qing was the teacher.Qi Shangxiu listed the lack of doctors, while Sun Qingsan offered sacrifices to wine.Qi people may slander Sun Qing, Sun Qing is suitable for Chu, and Chu Xiangchun Shenjun thinks that Lanling Order.Some people may say that Chunshen Jun said: "Tang is seventy miles away, and King Wen is a hundred miles away. Sun Qing is also a sage, and now he is in danger with a hundred miles away?" Chunshen Jun thanked him, and Sun Qing went to Zhao .A later guest said to Chunshen Jun: "Yi Yin went to Xia and entered Yin, and the Yin king died in Xia... Today, Sun Qing is a sage in the world, and the country he goes to is not safe?" , Assassinate Chu State, because of the song Fu to leave Chunshenjun.Chunshen Jun hated, and thanked Sun Qing again; Sun Qing did it, and returned to Lanling Order.Chunshen Jun died and Sun Qing was deposed... Li Sichang was a disciple, and now he is the prime minister of Qin.As well as Han Fei and Fu Qiubo are all famous Confucianists.Sun Qingzhi applied to the princes and met King Qin Zhao.Zhao Wang Fang likes to fight, but Sun Qing's theory of the three kings, and Qin Xianghou, can't use it.When it came to Zhao, he discussed with Sun Bin that before Zhao Xiaocheng became king, Sun Bin was a treacherous soldier, and Sun Qing thought it difficult for the king to fight against him, so he couldn't be right.Pawns cannot be used.Sun Qingdao abides by propriety and righteousness, behaves in accordance with Shengmo, and lives in the poor and lowly.Mencius, also a great Confucian, believed that human nature is good.Sun Qing followed Mencius for more than a hundred years. Sun Qing thought that human nature is evil, so he pretended to write an article in "Nature Evil" to say that it was not Mencius...

Ying Shao's "Customs and Poorness": Sun Qing is a scholar, and he came to study in the fifteenth year of the year... (Yu Lue and Liu Xiang's "Records") "Warring States Policy Chu Policy": The grandson went to Zhao, and Zhao thought he was a good minister.Lord Chunshen invited his grandson, and the grandson thanked him for the letter, saying: "You pity the king..." This is what the master of robbery and death said... Huan Kuan's "On Salt and Iron: On Confucianism": The survivors of King Fen II of Qi Min moved Chuhuai in the south and merged with the Song Dynasty in the north...their achievements were endless...the Confucianists refused to follow their advice and scattered...while Sun Qing was in Chu.There are no good ministers inside, so the princes cut him down.

"Salt and Iron Theory: Destroying Studies": Li Si's chancellor, Qin Ye, was appointed by the first emperor, and his ministers were the same.However, Xun Qing couldn't eat for it, seeing that he was in an unexpected disaster. "Han Feizi Difficulty Four": Yan Wang Kui Xianzi was not Xunqing, so his death was slaughtered. The book "Confucianism": King Zhao of Qin asked Sun Qingzi, saying: ... The book "The Discussion of Soldiers": Lord Linwu and Sun Qingzi negotiated troops in front of King Zhao Xiaocheng... The book "Strong Country":

Ying Hou asked Sun Qingzi, "What do you see when you enter Qin?" ... Xun Qingzi said that Qi Xiang said: "...Being in the position of winning people, if you don't use the way of winning people, you can't get it for a man... Today, Juchu County is in front of me, the big swallow is behind me, and Jin Wei is hooking me to the right... ...If one country plots, the three countries will rise up and take advantage of me... The deeds of Xun Qing recorded in the group books are all here.Among them, the most obvious age is the 255th year before the Western Century-that is, the eighth year of King Kaolie of Chu, when Xun Qing served as the order of Lanling in Chu.The historical and literary records of this matter are detailed and accurate, and it should be regarded as the center of Xunqing's biography.Although, according to "Han Feizi", then Xun Qing and Yan Wang Kuai.Kuai reigned for nine years, from 320 BC to 312 BC in the Western Period, and it was more than 60 years after the eighth year of King Kaolie.According to "Salt and Iron Theory", then Xun Qing and Li Si Xiang Qin.Si Xiangqin was in the thirty-fourth year of Qin Shihuang, two to three years before the Western Period, eight years and forty-one years away from King Kaolie.It has been more than a hundred years before and after.If the biography of "Historical Records" and Liu Xiang's "Xulu" are interpreted by later generations, Xunqing was in Qiwei and Xuanshi when he was fifty years old and traveled to study; Three four three years ago, King Xuan reigned for nineteen years, from three forty-two to three-two four before;Does the world have such a reason?Moreover, Liu Xiangyan said that "Sun Qing followed Mencius for more than a hundred years", if Qing met King Xuan of Qi and King Kuai of Yan, he would live together with Mencius.Therefore, the theory of "Han Feizi" is of course not credible (this is related to the authenticity of "Han Fei", which is another matter).And "Historical Records" and Liu Xiangzhi's essays should also be interpreted carefully without explanation.Bi Wen recorded the affairs of the following great officials Qi Wei and Xuan Jianji, but it was a retrospective, not Xun Qing and Jian Wei and Xuan. Therefore, "Historical Records" says: "Tian Pian's subordinates are all dead." Queen Xuan is King Min, Fan for forty years; Queen Min became King Xiang for nineteen years.Xun Qing traveled to Qi and was built in the last years of King Min.Because of the lack of admonishment, Xuan went to Qi Shichu.When King Xiang traveled to Qi again, the elders would be honored, and the third would be sacrificial wine.However, it has been seventy-one years since the last year of King Min to the thirty-fourth year of Qin Shihuang.If Xunqing was fifty at the time, he must have been more than a hundred and twenty years old before he could see Li Si's face, which is still unreasonable. The article "Fifty Years" is written as "Fifteenth Years" in "Customs", which seems to be closer to the truth.The current "Historical Records" and Liu Xiang's "Numerical Records" may be misrepresented.It is also a question whether Xun Qing sees Li Si as Qin or not. "Salt and Iron Theory" says so, or because of Li Si's narration of Xunqing's phrase "the prohibition of things is too prosperous", it is not known.In short, in the last years of King Qi Min, when Xun Qing was in his twenties, and when Li Si was prime minister, although it is difficult to determine whether Qing existed or not, it is still possible for Qing to see him if Si is so expensive and prosperous.It seems to be presumed that Qing's life expectancy is eighty or ninety years old, although he is not in the middle, it should not be far away.Based on this assumption, the almanac of Xunqing is as follows:

In the first two ninety-three years (the thirty-first year of King Qi Min), it is assumed that Xunqing was fifteen years old when he began to study in Qi. The first 286 years (the thirty-eighth year of King Qi Min) was the year when Qi destroyed Song. In the first two eighty-five years (the thirty-ninth year of King Qi Min), Xun Qing said that Qi Xiangshu, see this book "Strengthening the Country".He said that he couldn't do it, so he went to Qi Shichu. ("Salt and Iron Lun·On Confucianism" refers to the year. Those who know that Qi Xiangshu is in this year, because the book narrates the neighboring powers Chu, Yan, Wei and not as good as Song, know that it will be after the Song Dynasty was destroyed. Time. Qi Jun Xiangfang "repeats his merits endlessly", but Xunqing has predicted that "one country will conspire and three countries will take advantage of it". The people of Qi couldn't listen, so Qing went away. Next year, when the five countries attack Qi, King Min will be killed.)

From 284 BC to 268 BC (from the first year of King Xiang of Qi to the 17th year) Xun Qing traveled to Qi again.The third is sacrificial wine, which should be more than ten years old. In the first 267 years (the eighteenth year of King Xiang of Qi) (the forty-first year of King Qin Zhao) was the year when Qin took Fan Ju as his prime minister, and his title was Yinghou.The book "Confucianism" and Qin Zhaowang's question and answer, "Strong Country" and Yinghou's question and answer should all be after this year. In the first 266 years (the first year of King Zhao Xiaocheng), the book "Discussion of Soldiers" and the question and answer with King Xiaocheng and Lord Linwu should be after this year. (The name of Lord Linwu has not been verified. "Xilu" refers to him as Sun Bin, I am afraid it is not true. The age is irrelevant.)

The first two sixty-two (the first year of King Kaolie of Chu) was the spring of the year Shenjun Xiangchu. In the first two and five five years (the eighth year of King Chu Kaolie), it is assumed that Xunqing was fifty-three years old.In the spring of that year, Lord Shen took Qing as the order of Lanling. (There are rumors that "Qi people may slander Sun Qing, and Sun Qing is suitable for Chu". It is difficult to confirm the year of Qi Shi Chu, but it should be before this year. "Warring States Policy" also said that Chunshen Junke slandered Sun Qing, and Qing went to Chu Shi Zhao, Zhao thought it was Shangqing. The matter should be after this year. When he saw King Qin Zhao and King Zhao Xiaocheng, it is suspected that they were all after Lanling Ling resigned.)

In the first 246 years (the first year of Qin Shihuang), "Historical Records Li Silie Biography" said: "Si resigned from Xunqing's entry into Qin Dynasty, and met the death of King Zhuangxiang." It should be within a year or two. In the first two and three six (the eleventh year of Qin Shihuang) (the twenty-fifth year of King Chu Kaolie), Li Yuan killed Chun Shenjun, and Xun Qing abolished Julanling.It is assumed that Xunqing was seventy-two years old. (According to "Warring States Policy" and Liu Xiang's "Yulu", Xunqing seems to have served as Lanling Order twice. His second appointment should be a few years before this year.) The first two and one three (the thirty-fourth year of Qin Shihuang) was the year of Li Sixiang Qin.If Xunqing is still alive in this year, he is assumed to be ninety-five years old. Reference books on Gou Qing’s chronological calendar (the following chapters are compiled in Wang Xianqian’s "Xunzi Jijie" at the beginning of the volume): Song and Tang Zhongyou's "Xunzi Preface". Song Chao Gongwu's "Junzhai Shuzhi Zibu Confucianism" Xun Zitiao. Song Wang Yinglin's "Hanshu Yiwenzhi Textual Research" Xunzi article. "Siku Quanshu General Catalog, Zibu, Confucianism" Xunzi article. Chronological table attached to "Shu Xue" and "Xun Qingzi Tong Lun" by Wang Zhong of the Qing Dynasty. A Biography of Xunqing by Hu Yuanyi in the Qing Dynasty is attached with textual research. Liu Xiang's "Records" in this book says: "Sun Qing's death is not used in the world, but he is old in Lanling. The politics of the troubled times, the subjugation of the country and the chaos of the monarchs, the avenues are not fulfilled, but the business is about witches, believe in good fortune, and despise Confucianism. , such as Zhu Zhou, etc. are ridiculous and chaotic, so they push Confucianism, Mohism and morality to rise and fall, and they have tens of thousands of words in sequence." Therefore, the book "Xunzi" was written by Xun Qing.In this case, after reading the whole book, most of them can be presumed to be written by Qing himself, but such as "Confucianism", "Yibing", and "Strengthening the Country" are all called "Sun Qingzi", which seems to be recorded by disciples who went out.In it, such as the last paragraph of "Yao Wen Pian", it is purely a criticism of Xunzi's words, especially if it is described by others.In addition, in the following six chapters of "Dalue", Yang Liang has pointed out that they are the biography of Qingyu and Zalu recorded by Xunqing's disciples.However, it is very clear that the whole book is not covered by Qing's hand. The book "Xunzi" was first recorded by Liu Xiang of the Han Dynasty, and it was called "Sun Qing's New Book". It is recorded in "Hanshu Yiwenzhi", named "Sun Qingzi". (Yan's note says: "The original name is Xunqing, so it is called Sun because it avoids the taboo of Emperor Xuan.") Tang Yang Liang wrote the annotation, and the provincial name was "Xunzi", and it is now a common name.Liu Xiang's "Xilu" says: "All three hundred and twenty-two chapters in "Sun Qingshu" were collated, and they were collated with each other, and 290 chapters were duplicated, and thirty-two chapters were fixed." There are a total of 322 chapters in the collection of Sun Qing's books, of which 32 are real, and the rest are repetitions. Thirty-three articles were written in "Hanshu Yiwenzhi".Wang Yinglin said that the biography and writing are false. "Sui Shu·Jing Ji Zhi" has twelve volumes, which is the same as "Old Tang Zhi".The twenty volumes of the present edition were analyzed by Yang Liang, and the arrangement is quite different from the old.The preface of Zhangzi said: "Because of the large number of texts, the old twelve volumes and thirty-two chapters are divided into twenty volumes. The chapters have also changed quite a bit, so that they follow the same category." Now compare the old and new chapters with the following list: Whether Yang Liang's adaptation is suitable is another question.However, Liu Xiang's old edition is just a compilation of more than 300 manuscripts in the secret collection of the Central Committee of the Communist Party of China. "Xunqingzi General Theory" says: "His book begins with "Encouraging Learning" and ends with "Yao Wen". However, whether Liu Xiang's article is the same as Xiang's old or not, there still seems to be a problem. "Hanshu·Yiwenzhi·Confucianism" contained "Thirty-three articles of "Sun Qingzi"", while "Fu Jia" reproduced "Ten articles of Sun Qingfu". There are thirty-two chapters in Naijin Zefu, and there are only five poems in it, which is quite difficult to understand.In this case, "Cheng Xiang Pian" is purely rhyme literature, and its style is absolutely similar to today's Gu'er Ci, and it is also of the same class as Fu. There are eleven articles in "Chengxiang Zaci" among the twelve schools of miscellaneous fu in "Han Zhi", which is known to have such a style in ancient times, but Xunqing is not the only author.This book "Cheng Xiang Pian" is also composed of five poems, so the so-called "Ten Fu Pian" in "Han Zhi" are actually five poems each of "Cheng Xiang Pian" and "Fu Pian" in this book. (This statement is taken from Hu Yuanyi. But Hu said that the combination of these two articles is the eleventh article of "Chengxiang Miscellaneous Ci", and that the "Hanzhi" "Sun Qingfu Ten Articles" is to remove the word "one", then This is wrong.) Based on this, the so-called "Sun Qingzi" should have thirty-two chapters besides these two chapters.Today, these two articles are combined to form a total of thirty-two articles, and the second is not missing?Case: At the beginning of "Dalue" in this book, "Dalue is a king who respects the virtuous and the virtuous...", the word "Dalue" does not belong to the following text, and it is clearly the title (as already mentioned in Yang Liang's annotation).And the last paragraph of "Ru Xiao Pian" says: "People's opinions are not free from selfishness...", the word "human theory" is not connected with the following. A passage in "Wang Zhi Pian" says: "The preface official Zajue knows the guests...", the word "preface official" is not connected with the following, and the style is just like "Dao Lue Pian".It is "human theory" and "preface to officials" originally named two articles, which can be inferred (Wang Niansun said that "the theory should be read as ethics", which is too deep. "Human theory" is the title of an article, just like the book "Tian On, "Ritualism", "Yuelun" and other chapters).Then why did the two chapters get lost and the four chapters were merged into two chapters?At that time, someone who circulated banknotes combined "Sun Qingzi" and "Sun Qingfu" into one book, and attached ten pieces of Fu (combined into Xiangyan) at the end; Yi, seeing that his article was similar to "Neixiang", put the eighth article in advance; those who circulated the money for the third time felt that these two articles did not match the number of "thirty-two articles", and the titles of each article at that time were probably all the same. "Dalue Pian" was only written at the beginning of the chapter, and did not mention the line to be written separately. The banknote writers overlooked it, so they combined four into two, which is called the original number.Believe it or not, then under the seventh chapter of "Zhong Ni", the eighth chapter of "Confucianism", the ninth chapter of "Humanism", the tenth chapter of "Wangzhi", and the eleventh chapter of "Preface to Officials".The chapters from "Fuguo", "Wangba" to "Yaowen" and "Gentleman" are deferred from the twelfth to the thirty-second, and the two chapters of "Chengxiang" and "Fu" are separately named "Sun Qingfu". If you don't enter "Xunzi", you will almost return to the old view of Zhonglei's school record.This question has never been raised before, and there is no circumstantial evidence for my inference. There are two "Book of Rites", Dai Dai and Dai, whose texts are mostly the same as that of "Xunzi", and the titles of their articles are listed as follows: All of this should be considered as "Book of Rites" based on "Xunzi", and it cannot be said that "Xunzi" inherited "Book of Rites", because "Book of Rites" is a collection of Han Confucian collections, and it is a collection of writings from various schools.However, it can be inferred that in the two "Dai Ji" there are quite a few who picked up Xunqing's prefaces without being famous, and it is difficult to ensure that there are no works other than Xunqing's in the "Xunzi".The book "Xunzi" was also handed down and written by Han Confucianists separately. There are more than 300 chapters in all, and they may not necessarily be the same.Liu Xiang put all the originals into one furnace, but deleted the repetitions, and he did not say what standard he had set to distinguish the authenticity.Yang Liang attached the six chapters of "Dalue", "Youzuo", "Zidao", "Faxing", "Aigong" and "Yaowen" to the end, which seems to have special knowledge. The following five chapters of "You Zuo" are superficial in meaning. Although the chapters of "Dalue" contain fine words, they are all fragments. Therefore, the six chapters should be regarded as miscellaneous collections of Han Confucianism, not the old "Xunzi".Whether the remaining twenty-six chapters are messed up or missing is yet to be carefully investigated. Xunzi and Mencius are the two masters of Confucianism.Although it is not an exaggeration to say that the Confucian school was founded after having two sons.However, Xunzi's learning has its own profound knowledge, not only is it different from Mencius's writing, but also its learning is not something that Confucius can comprehend.The main points are as follows: First, Xunzi's greatest feature lies in his theory of evil nature.The purpose of the theory of evil in nature is not to think that human beings are dominated by innate instincts, but to respect the artificial behavior of later generations, so its teaching is called "transformation of nature and falsehood".Pseudo-characters follow people from doing, that is, the meaning of man-made. Second, because of this, I firmly believe that knowledge is omnipotent, and its teachings are called "learning" and "accumulation".It is said that the result of habit and accumulation can make a person completely change from the old, like two people before and after.If it is an upward accumulation, then "accumulating goodness and becoming a virtue and preparing the heart" is the realization of the whole personality.Later generations advocated the method of "one super direct entry", which is contrary to the meaning of "accumulation", and Xunzi did not take it the most. Third, how to acquire knowledge, Xunzi thought it all depended on the education he received.Therefore, he advocates "long teacher", which is different from Mencius's saying that "even though there is no king of literature, he is still happy". Fourth, famous teachers may not be accepted in person, so they seek ancient books, so Xunzi made it his career to pass on the scriptures.Almost all the scriptures in the Han Dynasty were handed down and received from others (see Wang Rongfu's "Xunqingzi General Theory"), and they all strictly abide by the teacher's law. Fifth, it emphasizes learning but not sex, so it does not ask about heredity but only about environment.To improve the environment, Xunzi believed that the tools were "literature" - cultural relics and order.The crystallization of literature and science is called "ritual", so his political and linguistic education centered on ritual. Sixth, "propriety, the time is the greatest." Therefore, it is advocated that the empress of the law should not be expensive and retro. Seventh, the expression of "ritual" lies in its name and object.Xunzi not only respects the study of propriety, so he often teaches people to investigate the phenomena of the two worlds of mind and matter in an extremely rigorous, rigorous and objective way. The results are quite similar to the so-called scientific spirit in modern times. From what I have seen, Xunzi's academics are all useful, roughly like this.Gary has become a systematic organization, and it shows that scholars can follow the track.The important content of each chapter of the book is discussed in the following order (the order follows this book): The first half of "Encouraging Learning" (starting from "Learning can't be done" and ending with "Anyone who doesn't hear about it") is adopted from "Da Dai Li Ji", the main purpose is not to be good at first, but to be good after learning .The main point is to forcefully express the meaning of "fake things" and "gradual accumulation" to clarify the effectiveness of education.The second half of the book is about studying and answering questions. "Cultivation of the Body" teaches people the method of correcting their nature, and the conclusion is attributed to the grand ceremony and respect for the teacher. "Fin Gou Pian" teaches people to judge and reason, and it is an appropriate response. "Honor and Disgrace" discusses that honor and disgrace are all taken by people, and there are many explanatory and vicious words in it. The first paragraph of "Feixiangpian" is about the superstition of dispelling physiognomy, so the editor took it as the title of the article.There is a section of "Queen of the Fa" in it, which is one of the characteristics of Xun Xun's theory.The two paragraphs on "The Art of Talking" at the end of the chapter are also very important. "Fei Twelve Sons" This article criticizes the mistakes of various schools of thought at that time, and admonishes the lack of academic style.The various schools mentioned in it are actually important historical materials of ancient academic history. "Zhong Ni Pian" This article is more miscellaneous and not very exciting. The main purpose of "Confucianism" is to defend Confucianism.There is a section of "Long Xing Long Accumulation" in it, which is the main language of the theory of Xing Evil. The following five chapters of "Wang Zhi Pian" are all about Xunzi's political theory.This article is about social principles, and it is very eloquent. "Fuguo Chapter" This article discusses the principles of livelihood, all of which are extremely refined.The last two paragraphs say "non-attack" and diplomacy, and the meaning of the text does not quite belong to the whole article. "Wang Ba Pian" This article speaks about politics, and mostly speaks about the time. "The Way of the King" This article discusses the gains and losses of "rule of man" and "rule of law", with fine words. "Chen Dao Pian" and "Zhi Shi Pian" These two articles are not very exciting. "The Chapter of Disputing Soldiers" and "The Chapter of Strengthening the Country" These two articles acknowledged the most popular nationalism in the society at that time, but went too far. "Tianlun Pian" This article refutes the theory of innate pre-determinedness and advocates the use of human power to conquer the sky, which is a very powerful part of Xunzi's philosophy. "Zhenglun Pian" This article miscellaneously takes secular theories, criticizes and corrects them.The whole article is not very systematic, but the last two paragraphs criticize Song Ying, which is the most valuable, because Song Ying's theory is rare, so we can know its generality. "Rituals" The study of rituals is the most important one in Xunzi, and this chapter is an important chapter in the book.However, a detailed analysis of the full text seems to be assembled.The origin of the first paragraph on rituals is the most essential. Below "there are three books of rites", the "Book of Rites of Da Dai" is collected and recorded as "Three Books of Rites". Below "What is the three-year mourning", "Xiao Dai Li Ji" is recorded as "Three Years Questions". "Le Lun Pian" Part of this article is taken from "Xiao Dai Li Ji·Yue Ji Pian".Its theory of music and the relationship between music and life are the most refined.But what is said in "Yue Ji" is particularly detailed. I don't know if the editor of "Xiao Dai" supplemented this article?Is there a legacy of those who suppress the biography of this article? "Uncovering Pian" This chapter is Xunzi's psychology. Its words are profound and concise. It should be read intensively and applied to self-cultivation. "Rectification of Names" This chapter is Xunzi's logic, well-organized and well-organized, and it can benefit people's mind and wisdom when read (it should be read together with "Chunqiu Fanlu Shencha Minghao"). "Xing Evil" This chapter is the starting point of Xunzi's philosophy and should be read intensively. "Chengxiang Pian" and "Fu Pian" These two are Xunzi's beautiful essays, which are not included in this book. It is interesting to browse briefly to know one of the styles. "Gentlemen", "Dalue", "Yuzao", "Zidao", "Faxing", "Aigong", and "Yaowen", these seven chapters are suspected to be not Xunzi's works, so you don't have to read them. There are two purposes for reading "Xunzi". The first is for self-cultivation and application; the second is for academic research. For the sake of self-cultivation and application, reading "Xunzi" can best arouse the autonomy of our generation, and constantly check ourselves so as not to relax and degenerate; and for people with lower qualifications, reading it can increase their courage. The analysis of its theory is engraved at the place, and reading it can make you think carefully and make a decision.Therefore, the benefit of reading "Mencius" is to develop one's ambition, and the benefit of reading "Xunzi" is to exercise one's mental ability, and the two cannot be neglected.To read "Xunzi" for this purpose, it is advisable to classify the maxims of appreciation. ——If it is beneficial to self-cultivation, to those who deal with affairs, and to those who are beneficial to academic methods. ——Often familiarize yourself with satire and keep in mind, and refer to yourself at any time. What Xunzi said, "If you are erudite and reflect on yourself every day, you will know what you know and do nothing wrong." For the sake of academic research, the purpose is to understand the whole system of Xunzi's academics and its position in the history of academics.In this way of reading, it is advisable to pay special attention to a few chapters——read "Encouraging Learning" at the beginning to see the general idea.Read "Xing Evil Chapter" for the second time to see the root of his thoughts.Next, read the three chapters of "Discovery", "Rectification of Names" and "Tian Lun" to see the order of their derivation.Read "Li Lun" and "Yue Lun" for the second time to see how they are applied to society.Read "Zhenglun Pian" and "Fei Twelve Sons Pian" for the second time, and watch their attacks and defenses against alien schools. If so, you can understand Xunzi's philosophy and education.By reading the three chapters of "Fuguo", "The Way of the King" and "Kingzhi" next time, you can understand Xunzi's political science and his political skills.What's more, there are two articles in "Honor and Disgrace" and "Feixiang", which contain extremely fine language, but they are not named as one category, so they should be taken as subsidies.All of the above are deserving reads.The rest of the articles are enough. Anyone who wants to thoroughly understand a theory, it is best to mark a number of issues as the program, and record all the sentences related to this issue in the whole book, and compare them in order to preserve their true meaning.For example, in "Xunzi", the so-called nature and hypocrisy, the so-called accumulation, the so-called habit and transformation, the so-called name, the so-called ritual, the so-called concealment, etc., are all the main problems. Only then can we get the whole panther. Fan Liyan always has a bit of the color of the times, so Mencius valued "knowing people and discussing the world".Xunzi was born more than 2,000 years ago. Some of his words were made specifically for the society at that time. We should look at them separately. We should not blindly follow them and make them responsible for today. value also.As for those whose theories contain permanence—that is, those who do not speak about the issues of the times, you can always consult their strict comments. There are many ancient precepts in "Xunzi", and its grammar is also different from modern writings, and there are quite a lot of incorrect words, so sometimes it cannot be understood without the help of annotations.The old note is only Tang Yangliang's family.Since Qianjia in the former Qing Dynasty, there are multiple schools of collation and interpretation.The first one is Xie Yong and Lu Wenchao's combined edition, which is also adopted in "Twenty-two Sons" engraved in Zhejiang; the second is "Xunzi Supplementary Notes" by Hao Yixing, "Reading Xunzi Magazine" by Wang Niansun, and "Xunzi Pingyi" by Yu Yue.Since there are these books, "Xunzi" can be read.Wang Xianqian, a recent man, interpreted it in various schools, and made his own opinion, which is "Xunzi Jijie". The current commentary on "Xunzi" is second to none, and readers should buy one.