Content summary:Xunzi followed Confucius and discovered Confucianism’s admiration, but Mencius did not focus on “learning” from the perspective of nature’s good argument. This is a grand disagreement between Xun and Meng. South Korea has become the first to advocate the “Taoism” and respect Mencius and suppress Xun. Sweetheart Garden was borrowed and developed by the Neo-Confucianists of Song and Ming Dynasty, and Meng and Xun’s thinking position became mud. The conflict between Han and Song in the history of academic history was actually promoted by Xun and Meng’s non-cooperation in the “study” problem.

Keywords: Study/Xunzi/Mencius/Hanzi/Song Science

Title notes: This article is a phased result of the National Social Science Fund project “Research on the Revival of Confucianism in Korea and the Rejuvenation of Confucianism in the Middle and Late Tang Dynasty” (item: 17BZX050); the phased result of the National Social Science Fund key project “History of Xuns” (item: 12AZX007).

Xunzi was the thinker who had the most exposed problems of “learning” in the pre-Qin Confucianism after Confucius. The article “Studying” is full of joy and is always valued by everyone, and is still familiar with it. However, if we not only regard Xunzi’s admiration as something ordinary and isolated, but instead put it in the entire field of academic history and contemplation to examine, then this contemplation reality has a certain kind of practical value and standard of thinking. This value and standard not only separates the pre-Qin Confucianism and other hundreds of schools of thought, but also highlights the difference between Xunzi’s learning and Mencius’ learning within the pre-Qin Confucianism. More importantly, XunBao Haimei and Meng’s disagreement in the “study” problem always took a potential method to penetrate the process of Chinese thinking history and academic history. Some general situations seem to be only a scientific dispute, which can be traced back to this disagreement in thinkingBaobao.

Teacher Yang Bojun’s “Commentary Notes” is accompanied by the “Dictionary of Dictionary”. In “Dictionary”, “learning” appears as a verbal concept 64 times, only the focus words like “ren” (109 times). There are more words that do not touch the word “learning”, but contain the meaning of “learning”, such as “three people walk together, there must be Baobao.comI teach you; take what is good and get what is bad and get what is bad and get what is bad” (“Shuer”), “Those who know it are not as good as those who like it, and those who like it are not as good as those who like it” (“Shengyu·Yongye”), etc. This kind of discussion that is widely circulated in the verses of “Shengyu” is extremely rich in content, and it includes both simple words of encouragement and in-depth treatment. The style is very different, and is mostly a motto and warn of the ancients’ mouths and ears, which is enough to show Confucius’ emphasis on “study”.

Xunzi inherited Confucius’ admiration. His “Study” chapter is said to be a essay that describes this concept in the first systematic nature of the Confucianism of the pre-Qin period. This inheritance has been realized by the collectors of the “Xunzi” in the past. Liu Xiang of the Han Dynasty compiled the “Xunzi” and set up the “Study” for him. The story of Baocai was the first, and in the middle of the Tang Dynasty, Yang Yu first made an annotation on the Baocai.com, and arranged the catalog from the beginning, which was different from the Liuxing. For example, the article “Sexual Abuse” was earlier and the final article was set, but the “Question” was still used as “Learning is the first. This arrangement is profound: “Study” corresponds to the first “Study” of “Theory”, and “Question” corresponds to the last “Study” of “Theory”. In this way, the “Xunzi” book combines the classic “Theory” of “Theory” that records Confucius’ words and deeds. The relationship between the “Theory” is in a relationship with the “Theory” of “Theory” of “Theory” of “Theory”. Through this response, it expresses the editor’s understanding of Xunzi as a follower of Confucius. Yang said: “I think of his (referring to Xunzi – author’s note) and establish words and things, based on the principles of the principles, spread the past, lead the past, and lead the past, and make troublesome and easy to control the rules. He is truly a man of the world and a teacher of the king. In addition, his books are also the reason why Kong is so powerful that he can gain the brilliance of the six chapters and enhance his glory, which is not the words of the sacred people.” (“Xunzi Notes·Preface”) He said the meaning of this layer very clearly.

In terms of the Confucianism’s characteristics shown in “Study”, Xunzi described the two main concepts of the pre-Qin Confucianism in the problem of “study”: one is the behavior of “study”, and the other is the object of “study”. At this time, she should be at work instead of dragging her suitcase. What she understands is the need for learning, that is, the “learning” of “learning”. She encourages people to practice the reality of “learning” and “learning cannot be achieved.” Many of the contents here are similar to Confucius’ words, such as “I think about it every day, but it is better to learn in a short time” (Xunzi·Zhi Xue), which is a further step in the “Speech” “thinking without learning”. The latter is the object of wise learning, namely “Pen”, “Book”, “Tree”, “Lecture”, “Lecture”, “Year” and other classics. Confucius talked about “learning”, which was more broad, but its focus was also Confucian classics. He believed that “if you don’t study “Pen Shu”, there is no words”, and “if you don’t study “Letter”, there is no establishment” (“Sutra Ji”) is the important content of teaching the “Six Sects” as a teaching guide. Xunzi discovered Confucius’ thoughts and then systematically explained: “Therefore, “Book” is the slightest part of politics; “Book” is the slightest part of the word; “Book” is the slightest part of the law, the slightest part of the word, so he learned it to the end. This is the severity of virtue. The respectful text of “Book” is the harmoniousness of “Book”, the broadness of “Book” and “Book”, and the slightest part of “Book” and “Book” are the slightest part of “Book” and “Book” are the slightest part of “Book” and “Book” are the slightest part of “Book” and “Book”, and “Year” 》 is the subtle part of the six senses. 》 (“Xunzi·Study”) He made clear regulations on the object content and sequence of learning, and believed that learning has a beginning and an end, starting from the seminar, and finally “Qing”; through this learning process, he could understand the truth of Confucianism, so that his cultivation could gradually look at the saints from a popular scholar.

The worship thinking that follows from Confucius to Xunzi is actually the main component of Confu