About this topic
Summary Xunzi was the influential philosopher of China's Warring States period (479–221 B.C.E.). He considered himself a follower of Confucius, and his philosophy belongs to the tradition of what might be called classical Confucianism. It certainly took part in consolidating the doctrine. Xunzi's significance has often been underestimated, especially in favour of Mencius. Xunzi system addresses topics ranging from economic and military policy, through the justification of traditional authority and institutions, to action theory and the philosophy of language.
Key works Original texts by Xunzi can be found in Watson 1963. There are alternative, older translations of Xunzi texts Xunzi & Dubs 1928 that also include the Chinese original text.
Introductions Littlejohn 2010 Robins 2008
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  1. Epistemic Competence and Agency in Sosa and Xunzi.Chris Fraser - forthcoming - In Sosa and Chinese thought.
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  2. Can Virtue Grow out of Vicious Human Nature? Xunzi’s Genealogy Reconstructed.Tang Yun - forthcoming - Philosophy East and West.
    Xunzi’s pessimistic understanding of human nature and his endorsement of the intrinsically valuable virtue of yi (義) put him in a vulnerable position. To defend this position, Xunzi needs to conquer what the essay calls “the compatibility problems,” the first of which concerns the compatibility between bad human nature and virtue, while the second is between Xunzi’s functional understanding of virtue and his understanding of virtue as possessing intrinsic value. If Xunzi’s moral philosophy were to fail to solve these two (...)
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  3. Incipient Cultural Evolution in the Xunzi as Solution to the Liyi Origin Problem.Jordan B. Martin - 2023 - Dao: A Journal of Comparative Philosophy 22 (1):63-87.
    Xunzi 荀子 provided naturalistic answers to questions regarding human sociality and our characteristic “groupishness” (qun 羣). Central to his theories were so-called “social divisions and righteousness” (fenyi 分義), which can be interpreted as a uniquely human package of “cultural technology” produced via cultural evolution to suppress intragroup conflict stemming from what Xunzi calls “the mind of covetous comparison” (liangyi zhi xin 兩疑之心). For Xunzi, fenyi is the uniquely human attribute which kickstarts a salutary causal chain which facilitates prosociality and the (...)
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  4. Conformed by Praise: Xunzi and William of Auxerre on the Ethics of Liturgy.Jacob J. Andrews - 2022 - American Catholic Philosophical Quarterly 96 (1):113-136.
    The classical Confucian philosopher Xunzi proposed a naturalistic virtue ethics account of ritual: rituals are practices that channel human emotion and desire so that one develops virtues. In this paper I show that William of Auxerre’s Summa de Officiis Ecclesiasticis can be understood as presenting a similar account of ritual. William places great emphasis on the emotional power of the liturgy, which makes participants like the blessed in heaven by developing virtue. In other words, he has a virtue ethics of (...)
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  5. Building a Way: Becoming Active in One’s Own Subjectivation through Deleuze and Xunzi.Michael J. Ardoline - 2022 - Philosophies 7 (5):98.
    While Continental thought has no shortage of criticism and diagnosis of social, political, and ethical issues, it tends to avoid offering guidance on what to do about such issues. In Reconsidering the Life of Power, Garrison argues for a radical new alternative for the Continental tradition: it ought to stage an encounter with the Confucian tradition. This is because, he argues, both traditions have at the center of their political thought a focus on the social formation of subjects, that is, (...)
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  6. A Moral Metaphysics and a Metaphysics of Morals: Xunzi and Kant.Nicholas Bunnin - 2022 - Journal of Chinese Philosophy 49 (2):174-180.
    I explore two important ways of thinking that the philosophical understanding of morality requires metaphysics: the moral metaphysics I ascribe to Xunzi and Kant’s metaphysics of morals. Both Xunzi and Kant held that a metaphysics of nature is inadequate for a metaphysical understanding of human moral agency. Xunzi invoked the human Dao to allow for the agency of the heart-mind, and Kant invoked the Categorical Imperative to allow for the agency of the moral self. Both Xunzi and Kant stretched metaphysics (...)
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  7. Harmonising with Heaven and Earth: Reciprocal Harmony and Xunzi's Environmental Ethics.Yi Jonathan Chua - 2022 - Environmental Values 31 (5):555-574.
    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 (...)
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  8. Pretending to be Good: Explaining Wei 偽 in the Xunzi.Nicholas Constantino - 2022 - Philosophy East and West 72 (3):671-692.
    Abstract:Throughout the Zhanguo period, wei 偽 referred to "inauthenticity" or "falseness." However, such interpretations are difficult to apply to Xunzi's use of the term, in which wei becomes a key component of ethical cultivation. Since the Tang, Xunzi's use of wei has served as a focal point of debates regarding how to evaluate his teachings. These debates largely concluded during the Qing, when exegetes argued that the graphs for wei 偽 (inauthenticity) and wei 為 (efforts) were interchangeable in pre-Han texts, (...)
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  9. Mencius and Xunzi on the legitimate use of offensive force: A pacifistic critique of recent just war interpretations.Kurtis Hagen - 2022 - Philosophy Compass 17 (6):e12831.
    This essay offers a critical evaluation of competing interpretations of the early Confucian thinkers Xunzi and Mencius regarding their view of the legitimacy of war. First, I briefly describe and critique Daniel Bell's “just war” interpretation of Mencius, which is relatively permissive regarding the legitimation of war. I then consider and critique the position of Sumner Twiss and Jonathan Chan regarding Mencius' and Xunzi's ostensible support for what we call “humanitarian intervention,” which is also made from a just war perspective. (...)
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  10. Kim, Sungmoon, Theorizing Confucian Virtue Politics: The Political Philosophy of Mencius and Xunzi. [REVIEW]Haimo Li - 2022 - Dao: A Journal of Comparative Philosophy 21 (4):651-654.
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  11. Let the ruler be the ruler.Liam D. Ryan - 2022 - Asian Journal of Philosophy 2 (2).
    How should we understand the Confucian doctrine of the rectification of names (zhengming): what does it mean that an object’s name must be in accordance with its reality, and why does it matter? The aim of this paper is to answer this question by advocating a novel interpretation of the later Confucian, Xunzi’s account of the doctrine. Xunzi claims that sage-kings ascribe names and values to objects by convention, and since they are sages, they know the truth. When we misuse (...)
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  12. Let the ruler be the ruler: aiming at truth in Xunzi’s doctrine of the rectification of names.Liam D. Ryan - 2022 - Asian Journal of Philosophy 2 (1):1-19.
    How should we understand the Confucian doctrine of the rectification of names (zhengming): what does it mean that an object’s name must be in accordance with its reality, and why does it matter? The aim of this paper is to answer this question by advocating a novel interpretation of the later Confucian, Xunzi’s account of the doctrine. Xunzi claims that sage-kings ascribe names and values to objects by convention, and since they are sages, they know the truth. When we misuse (...)
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  13. The Hearer’s Conditions for Accepting Testimony.H. C. Winnie Sung - 2022 - In Yong Huang (ed.), Ernest Sosa Encountering Chinese Philosophy. Bloomsbury Academic. pp. 107-118.
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  14. Path-bound normativity and a Confucian case of historical holism.Yujian Zheng - 2022 - Asian Philosophy 32 (2):215-235.
    I bring a new thesis of historical holism to bear on the well-known Mencius-Xunzi dispute about xing/性. The significance of doing so seems bi-directional: in the first direction, i.e. applying the...
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  15. On Xunzi’s View of Heaven and Man.风琴 扶 - 2022 - Advances in Philosophy 11 (4):782-788.
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  16. On the Origin and Nature of Rites by Xunzi.安 菊 - 2022 - Advances in Philosophy 11 (5):1048.
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  17. The Dialectic Characteristics of Xunzi’s Philosophy in the History of Confucianism. 배다빈 - 2022 - Journal of the New Korean Philosophical Association 107:45-65.
    본고는 중국 유학사에서 순자의 철학이 이단의 오명을 쓰기 이전부터 그것을 탈피할 때까지, 각 시기의 그 사상적 영향력과 지위를 살펴봄으로써 순자 철학의 영향력이 반영하는 일종의 ‘변증법적 특징’을 확인해볼 것이다. 당대 ‘맹자승격운동’부터 송명 이학(理學)의 성립, 청대 유가의 순자 재조명에 이르기까지, 각 시대의 사상적 전환과 이로부터 성립된 주류 사조는 일견 ‘비순(非荀)’ 혹은 ‘존순(尊荀)’의 양면성을 가지는 것처럼 보인다. 그러나 ‘변증법’의 시각에서 그 흐름을 살펴보면, 순자의 철학은 끊임없이 유가 학술 사조와의 일종의 변증적 관계를 맺고 있었음이 확인된다. 이는 곧 순자의 철학이 유학사상 줄곧 주류 철학의 전개와 (...)
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  18. Xunzi’s Ritual Model and Modern Moral Education.Colin Joseph Lewis - 2021 - European Journal for Philosophy of Religion 13 (2):17-43.
    While the early Confucians were largely content to maintain the rituals of ancient kings as the core of moral education in their time, it is not obvious that contemporary humans could, or should, draw from the particulars of such a tradition. Indeed, even if one takes ritual seriously as a tool for cultivation, there remains a question of how to design moral education programs incorporating ritual. This essay examines impediments faced by a ritualized approach to moral education, how they might (...)
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  19. Guodian ru jian yu Xunzi si xiang bi jiao yan jiu.Jiawu Li - 2021 - Beijing Shi: She hui ke xue wen xian chu ban she.
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  20. Cong Xunzi dao Dong Zhongshu: ru xue yi zun de li shi shan bian yan jiu = From Xunzi to Dong Zhongshu: research on the historical transmutation of the domination of confucianism.Junling Li - 2021 - Beijing Shi: Ren min chu ban she.
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  21. Hou zhou lu shi dai de tian xia zhi xu: "Xun zi" he "Lü shi chun qiu" zheng zhi zhe xue zhi bi jiao yan jiu = The world order after Zhou-Lu regime in early China: a comparative study of political philosophies of the Xunzi and Mr. Lu's spring and autumn annals.Masayuki Sato - 2021 - Taibei Shi: Guo li Taiwan da xue chu ban zhong xin chu ban.
    西元前256年,周赧王被秦昭襄王所征服。由此,戰國時代最後階段的華夏世界進入三十五年的「後周魯時代」。 本書提出:在此時期周天子不在的政治權威空白時期,實為《荀子》和《呂氏春秋》兩書之出現的主要契機。以這樣歷史背景為主要契機誕生的兩書,其政治哲學的目標便應該在於構想能治理全天下人民之國家的建立──《荀子 》探求未來以禮義治理天下的君王;《呂氏春秋》則向已成為「de facto天子」的秦王,為提升至名正言順的天子,提供政策綱要和實踐細則。 作者根據較為嚴謹的「觀念史/概念史」分析,闡述《荀》、《呂》兩書在思維上、概念上、論述內容上等多層次的思想特質及其歷史角色。期盼本書在戰國秦漢時代的歷史和思想相關議題之探討能夠提供較新的切入點,並擴大 研究視野。.
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  22. Virtue Through Habituation: Virtue Cultivation in the Xunzi.Siufu Tang - 2021 - Journal of Chinese Philosophy 48 (2):157-169.
    This paper investigates virtue cultivation in the Xunzi《荀子》, paying particular attention to the early formation period. I first give a brief survey of the usage of the character de 德 in the Xunzi and the corresponding understanding of virtue cultivation. With the identification of some of the most controversial questions regarding Xunzi’s ethical thought, including how a person with a bad nature comes to be attracted to virtue, recognize the value of virtue cultivation, and embark on the path of virtue (...)
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  23. Distributive Justice in Pre-Qin Confucianism: Equality, Priority, and Sufficiency.Chun Hin Tsoi - 2021 - In Robert A. Carleo & Yong Huang (eds.), Confucian Political Philosophy: Dialogues on the State of the Field. Springer Verlag. pp. 137-163.
    In Confucius, Rawls and the Sense of Justice, in addition to making an interesting comparison between Rawls’ and Confucius’ sense of justice, Erin M. Cline also tried to seek elements of distributive justice, or at least concern for distributive matters, in the Analects. I shall, in this essay, try to pursue the subject even further, by examining Confucianism’s attitude towards the contemporary distributive ideals in the analytical philosophy literature—egalitarianism, prioritarianism and sufficientarianism. This will be done by first closely examining Cline’s (...)
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  24. Confucianism and Totalitarianism: An Arendtian Reconsideration of Mencius versus Xunzi.Lee Wilson - 2021 - Philosophy East and West 71 (4):981-1004.
    Totalitarianism is perhaps unanimously regarded as one of the greatest political evils of the last century and has been the grounds for much of Anglo-American political theory since. Confucianism, meanwhile, has been gaining credibility in the past decades among sympathizers of democratic theory in spite of criticisms of it being anti-democratic or authoritarian. I consider how certain key concepts in the classical Confucian texts of the Mencius and the Xunzi might or might not be appropriated for ‘legitimising’ totalitarian regimes. Under (...)
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  25. Yi as “Meaning-Bestowing” in the Xunzi.Soon-ja Yang - 2021 - Dao: A Journal of Comparative Philosophy 20 (1):115-131.
    This essay aims to explore Xunzi’s 荀子 problem, which was originally proposed by David S. Nivison. The problem revolves around a tension in Xunzi’s writings about human nature. In his chapter “Human Nature is Bad (Xing’e 性惡),” Xunzi states that humans have inborn selfish desires and natural feelings, and if they do not control or regulate these desires and feelings, there will certainly be chaos. However, in the chapter “The Regulations of a Sage King (Wangzhi 王制),” Xunzi argues that human (...)
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  26. Ritual from the Perspective of Homeostasis in the Xunzi. 양순자 - 2021 - Journal of the Daedong Philosophical Association 96:137-161.
    의례는 신화와 더불어 종교를 구성하는 중요한 요인이었다. 그러나 근대에 접어들면서 종교의 의미가 약화되었고, 사회의 의례는 전근대적인 것으로 간주되었다. 하지만 의례는 단순히 전통을 고수하는 것이 아니라 변화하는 환경에 적응하는 중요한 능력으로 간주된 다. 이 논문에서는 라파포트(Roy Rappaport)의 항상성 개념에 주목하며 순자(荀子)의 ‘변 화’와 ‘상’의 개념을 분석하고자 한다. ‘항상성’이라는 개념은 본래 살아있는 유기체에서 일어나는 과정을 일컫는 개념이었지만, 인류학자인 라파포트는 그의 인류생태학(human ecology) 이론에서 항상성 개념을 적극적으로 활용한다. 라파포트에 따르면 ‘항상성’은 단 순히 균형을 넘어서 ‘동적으로 안정된 상태’를 말한다. 순자는 성인의 중요한 능력으로 사회 (...)
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  27. Debating the Xing (性): In the Light of Xing Zi Ming Chu and Xunzi.Ka-lai Chan - 2020 - Philosophy Study 10 (12).
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  28. Xunzi and the Problem of Different Strokes for Different Folks: On T ang Siufu’s Self-realization through Confucian Learning.Eric L. Hutton - 2020 - Dao: A Journal of Comparative Philosophy 19 (1):113-120.
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  29. The Core Message of Xunzi’s Claim that Xing is Bad.Doil Kim - 2020 - Dao: A Journal of Comparative Philosophy 19 (1):121-131.
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  30. Xunzi’s Theory of Music: An Educational Implication.In Kim - 2020 - Journal of Moral Education 32 (1):43-58.
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  31. Xunzi’s Ritual Program as a Response to Han Feizi’s Criticism of Confucianism.Colin J. Lewis - 2020 - Journal of Confucian Philosophy and Culture 34 (August):129-153.
    One of Han Feizi’s most subtle criticisms of Confucianism targets a central feature of its moral cultivation program, namely an appeal to modelling oneself on ancient sages. According to Han Feizi, this ideal of model emulation is doomed to failure due to imperfect knowledge of past exemplars, the fact that certain ideals of practice may not be applicable to (or catastrophic for) some practitioners, and the additional fact that one cannot always rely on past examples to provide good guidance for (...)
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  32. Xunzi: Moral education and transformation.Xiufen Lu - 2020 - Asian Philosophy 30 (4):340-350.
    A fair amount of recent Xunzi scholarship has focused on the problem of moral transformation. The problem being addressed supposedly arises this way. According to Xunzi, human nature is innately or inherently evil; individuals, nevertheless, can become moral agents capable to embracing and loving moral principles. Unfortunately, Xunzi does not provide any account of how individuals whose characters are inherently evil can transformed into full moral agents. Several scholars have proposed various ways in which Xunzi could address the problems, but (...)
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  33. Differing Views on Heaven's Role in Accounts of Undeserved Hardship in Early China.Yunwoo Song - 2020 - Philosophy East and West 70 (3):801-818.
    There is [that which is controlled by] Heaven, and there is [that which is within the power of] man, and each has its separate lot. Once one has examined the division between Heaven and man, one will know how to act.1Since the discovery of the Guodian 郭 店 manuscripts in 1993, the Qiongda yi shi 窮 達 以 時 has gathered much attention, mainly thanks to this opening line, which practically invalidates the previously widely held belief that the division between (...)
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  34. Why Confucianism Matters in Ethics of Technology.Pak-Hang Wong - 2020 - In Shannon Vallor (ed.), Oxford Handbook of Philosophy of Technology. Oxford University Press.
    There are a number of recent attempts to introduce Confucian values to the ethical analysis of technology. These works, however, have not attended sufficiently to one central aspect of Confucianism, namely Ritual (‘Li’). Li is central to Confucian ethics, and it has been suggested that the emphasis on Li in Confucian ethics is what distinguishes it from other ethical traditions. Any discussion of Confucian ethics for technology, therefore, remains incomplete without accounting for Li. This chapter aims to elaborate on the (...)
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  35. Xunzi si xiang chuan cheng yu fa zhan wen ji =.Ximin Zhang & Zidong Jiao (eds.) - 2020 - Beijing: Xian zhuang shu ju.
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  36. Dao de li xiang zhu yi yu zheng zhi xian shi zhu yi de tong yi: Xunzi zheng zhi zhe xue si xiang te zhi yan jiu.Zhiwen Zheng - 2020 - Jinan Shi: Shandong da xue chu ban she.
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  37. Relating the Political to the Ethical: Thoughts on Early Confucian Political Theory.Eirik Lang Harris - 2019 - Dao: A Journal of Comparative Philosophy 18 (2):277-283.
    This essay examines the role that the the ethical plays in early Confucian political philosophy. By focusing primarily on the political thought of Xunzi, I argue that there is a necessary relationship between ethical ideas and political ideas in texts such as the Analects, Mengzi, and Xunzi. In particular, I argue against a more ‘realist’ reading of the tradition which argues that for early Confucians political order was not only a goal independent of ethical goals but also one in which (...)
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  38. Xunzi on the Role of the Military in a Well-Ordered State.Eirik Lang Harris - 2019 - Journal of Military Ethics 18 (1):48-64.
    Chapter 15 of the Xunzi stands as the most comprehensive account of the early Confucian analysis of warfare. Unlike a range of other early, non-Confucian discussions on warfare, particular strategies and tactics are taken to be of secondary importance. Thus, Xunzi refuses to discuss practical military strategy without framing it within a much broader ethical, social, and political context. On his account, a well-ordered, flourishing state necessarily rests upon a particular set of rituals and social norms in which people can (...)
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  39. Xunzi’s Concept of Hsing: Relation to Desire.Kwang-Min Kim - 2019 - Journal of Moral Education 31 (3):21-39.
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  40. Theorizing Confucian Virtue Politics : The Political Philosophy of Mencius and Xunzi.Sungmoon Kim - 2019 - Cambridge University Press.
    Surprisingly little is known about what ancient Confucian thinkers struggled with in their own social and political contexts and how these struggles contributed to the establishment and further development of classical Confucian political theory. Leading scholar of comparative political theory, Sungmoon Kim offers a systematic philosophical account of the political theories of Mencius and Xunzi, investigating both their agreements and disagreements as the champions of the Confucian Way against the backdrop of the prevailing realpolitik of the late Warring States period. (...)
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  41. The Ontological Dimension of Xunzi's Ritual Propriety: A Comparative Study of Xunzi and Heidegger.Jifen Li - 2019 - Philosophy East and West 69 (1):156-175.
    In Confucianism, ritual propriety 1 is commonly understood as an instrument for guiding people's actions. In this essay, however, I argue that taking ritual propriety merely as an instrument external to human beings fails to appreciate important aspects of Xunzi's conception of ritual propriety. Drawing on suggestions from Martin Heidegger's philosophy, I argue that ritual propriety in the Xunzi is analogous to language in Heidegger in important ways. For Heidegger, language is the "house of Being." For Xunzi, ritual propriety could (...)
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  42. Xunzi.Mingchun Liao - 2019 - Beijing: Guo jia tu shu guan chu ban she. Edited by Xunzi.
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  43. The Art of Convention: An Aesthetic Defense of Confucian Ritual.Irene Liu - 2019 - In Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the Foundations of Morality. New York, USA: Rutledge. pp. 119-138.
    This paper aims to produce a defense of the ethical significance of Confucian ritual. An adequate defense must explain how these conventions are based in a culturally-neutral, objective ground. After a brief account of how Confucians view the relationship between rituals and moral goodness, I consider three sorts of justification. Mencian naturalism appeals to a conception of flourishing that is grounded in human nature. Xunzian consequentialism looks to how ritual brings about social order. I argue that both of these approaches (...)
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  44. Self-Realization through Confucian Learning: A Contemporary Reconstruction of Xunzi’s Ethics. By Siufu Tang. [REVIEW]John Ramsey - 2019 - Journal of Chinese Philosophy 46 (3-4):253-256.
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  45. On the View that People and Not Institutions Bear Primary Credit for Success in Governance: Confucian Arguments.Justin Tiwald - 2019 - Journal of Confucian Philosophy and Culture 32:65-97.
    This paper explicates the influential Confucian view that “people” and not “institutional rules” are the proper sources of good governance and social order, as well as some notable Confucian objections to this position. It takes Xunzi 荀子, Hu Hong 胡宏, and Zhu Xi 朱熹 as the primary representatives of the “virtue-centered” position, which holds that people’s good character and not institutional rules bear primary credit for successful governance. And it takes Huang Zongxi 黃宗羲 as a major advocate for the “institutionalist” (...)
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  46. A History of Classical Chinese Thought.Li Zehou & Andrew Lambert - 2019 - New York, New York: Routledge. Edited by Andrew Lambert.
  47. Xing e lun de dan sheng: Xunzi "jing ji ren" shi yu xia de Meng xue pi pan yu ru xue hui gui.Weijie Zeng - 2019 - Taibei Shi: Wan juan lou tu shu gu fen you xian gong si.
    內容介紹 荀子性惡論是有意與性善論針鋒相對,企圖在批判中回歸孔門正道的論述。但學者多以孔孟一體的思維批判荀學之歧出,儒學史上「作為他者的孟子」往往被忽略。本書即企圖回到孟子尚未成聖成經的脈絡去思考荀孟關係,探問 為何荀子必要攻訐性善而主張性惡?關鍵在於荀子不滿孟子以「道德人」作為存有原初狀態的指涉,將儒學的社會性倫理轉向了超越性道德;是以企圖回歸存有原初的「經濟人」面向。性惡論的誕生,可以說是作為「經濟人」的 存有對「道德人」之反擊;必須理解到:「性惡論」不僅是人性的表述,而是一種認知自我與世界的態度。其中涵攝了「經濟人」的本體、修養、政治、經濟與社會等面向之完整儒學系統。一旦否認「性惡論」的意義,早期儒學 的根基將全然崩解並遭受曲解——忽視了「孔荀」一系在儒學史脈絡中的重要性意義。.
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  48. Ritual and Law in Xunzi. 강지연 - 2019 - Journal of the Daedong Philosophical Association 87:1-19.
    순자는 중국 정치윤리 중 유법(儒法)병행적 사유를 드러냈으며, 내적인 도덕성과 외적 인 예법규범 두 방면으로부터 정치윤리의 합리성을 확립한 최초의 유가 사상가이다. 순자 의 의하면, 인간집단은 차등화 된 분업 체계 속에서 비로소 사회를 온전하게 발전시킬 수 있으며, 분업으로 층차가 있는 인간관계는 예로써 구체화된다. 순자는 유가가치로 국가를 통치할 때 선을 북돋을 수 있으나 악의 발생을 억제할 수 없음을 알고 그것이 유가의 한계 라고 보았다. 순자는 윤리도덕이 외적인 예 로 융합될 때에야 비로소 일정 정도 제재력 을 가진 규범으로 변화한다고 본다. 그리고 이 규범이 정치 (...)
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  49. The Desire for Recognition in Xunzi’s Pilosophies. 김정희 - 2019 - Journal of the Daedong Philosophical Association 89:119-138.
    인간은 사회적 동물이다. 인간의 삶은 남들의 인정을 받기 위한 투쟁, 즉 '인정투쟁'의 연속이라고 해도 과언이 아니다. 인정투쟁 이론은 다른 사람의 인정을 받는 것이 인간의 행동을 지배하는 가장 기본적인 원리라는 이론이다. 헤겔이 처음 제시했으며 이후 여러 철학자들에 의해 발전ㆍ대중화되었다. 최근에는 SNS를 통한 자기 과시가 일상화되면서 온라인을 통한 가상의 인정투쟁과 관련해 논의되고 있다. 그렇다면 인정투쟁은 인간의 삶에서 불가피한가? 이러한 인정욕구를 유학에서는 어떻게 인식하고 있는가? 공자 이래 모든 유학자의 모토는 ‘입신양명’이다. 높은 관직에 올라 출세를 해서 자신의 이름뿐만 아니라 가문의 이름을 널리 알리는 것이다. (...)
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  50. Ritual, Body and Self : Focusing on Self-Cultivation in Xunzi. 양순자 - 2019 - Journal of the Daedong Philosophical Association 86:177-200.
    근대 이후 다양한 철학적 흐름에서 자아에 대한 객관주의적 입장은 비판을 계속 받아왔다. 최근에는 객관주의적 자아 대신 새로운 대안으로 떠오르는 개념이 ‘변화적 자아’ 또는 ‘과정적 자아(self-in-process)’이다. 우리의 자아는 고정된 본질을 가진 실체가 아니라 역사적 우연성들 의 영향을 받으며 진화하는 자아이다. 스스로의 행위에 의해 변형되며, 따라서 경험을 통해 드러 나고 경험에 의해 변형되는 자아이다. 변화적 자아에서는 의식 대신에 ‘몸’이 중심축이다. 몸이 라는 것은 단순히 뇌와 신체를 가리키는 것은 아니며, 그것은 생리학적 심리학적 현상일 뿐만 아니라, 사유, 느낌, 욕구의 역동적 복합성이다. 이 글은 몸적 (...)
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