【姚海濤】甜心一包養網生成人成與禮術合一——荀子養生之道詮論

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Understanding of the human development and gifted art——About Xunzi’s Way of Raising Life

Author: Yao Haibing (Associate Professor of Qin Island College of Science and Technology)

Source: “Jiangnan Major. Humanities and Social Sciences Edition”, 2020 Issue 1

Time: Confucius was in the 2570s and early March of the Gengzi period in the early 2019 Gengzi period Dingmao on the second day

                                                                                                                                                                                                                                                         But this decision unexpectedly means that Confucianism has no thoughts on nurturing. The “fostering” thread of Xunzi’s predestination of Confucianism can clarify the unique essence of Confucianism’s thoughts. As a critic and melter of pre-Qin thinking, Xunzi also had unusually rich thoughts on nurturing. In summary, the unity of human development and gifted arts has become the two pillars of Xunzi’s cultivation thinking. Among them, human cultivation is the cornerstone of Xunzi’s way of nurturing life, pointing to the rich aspects of nurturing life – body, mind, nature, emotion, and desire. The unity of gifts is the specific subtraction and implementation of Xunzi’s way of nurturing, pointing to the specific theoretical discussion of nurturing. Specifically, the unity of gifts includes the way of nourishing the body, giving different things, giving you a way of restraining desires, as well as the way of nourishing the body, the common sense of being honest, and the same and calm.

Keywords: Generate human development; Merit integration; Xunzi; the way to nourish life;

1. Introduction

The “health” in scientific meaning is a concept proposed in modern times. In all meanings, health refers to the state of a person’s body, mind, energy, mind and social coming. From the perspective of differences, there can be different categories of health, such as the overall status of a person can be divided into health, health, and unwell; health can also be divided into physical health, mental health, and spiritual health from the level of differences between the body and mind. Modern people’s health concept has long transformed from the single aspect of “no illness is health” and the pure physical health view to a comprehensive and profound overall health view. As the World Health Organization proposed, health is not only about having no diseases in the body, but also about having the mind to be healthy, socially appropriate and moral. Therefore, the overall health and well-being content is very rich, and at most it includes physical health, mental health, spiritual health, social health, intellectual health, moral health, environmental health, etc.

The concept of seeking health does not appear in modern times, but an eternal pursuit of human past, present, and future. Going back to the pre-Qin period, from the perspective of Confucian cultivation thinking, it has a very important reference or even borrowed value for the perfection of tomorrow’s human health concept.

Although the pre-Qin period did not propose the term “ankang”, there was a corresponding concept of “nursing”. Important directions for nurturingSave individually. Personal preservation was once one of the topics of the hundreds of schools of thought. But because in the world of thinking about the hundreds of schools of thought, social order and cosmic time and space are the two main topics. What is more important to the Taoist people’s pursuit of eternality and seeking the eternal nature of their lives is that Confucianism is to place people in the relationship between people and society and is attached to people’s social moral attributes, so individual preservation has not become the focus of their concern. Meat preservation is “flooded” and has not been highlighted in social preservation, and has not become a “middle” issue, but has been brought out only as an edge-based issue. But there is no doubt that although this problem is “flooded”, its completeness can be “swept” from the Confucianist ideology. If a detailed “strike” mission is carried out, the completeness of Confucianism can reveal the unique way of surviving life that is divided by Taoism.

2. Xunzi’s “living” line of “living” is a preface

From the records of modern classics, “Shang Shu Hong Fan” has already proposed the “Five Blessings” and “Majesty and Six Omens” related to health. Among them, the five blessings are: “One is called sacrificiality, two is called wealth, three is called Kangning, four is called virtue, and five is about destiny”[1]180. The six horns refer to “one is called short and short, two is called fast, three is called tampering, four is called tampering, five is called tampering, and six is ​​called weak”[1]180. It can be seen that during the Shang and Zhou dynasties, people linked their life shortness to happiness, and Sweetheart Garden as a main standard for valuing the quality of life. For example, in the statement about the Five Blessings, physical health (death examination) has been valued. The expression of the six omen (small branches) has been listed as the reasons for premature death (short breaks), illness, and poverty. There are also discussions about worry, evil, and fragility that have already touched the level of mental health. There are also related comments like Kangning (Ankang Anning) that combines physical and mental well-being.

In addition, the figure of the nurseryman Peng Zu can be seen in many classics, and he has become synonymous with Changfu. Among them, it appears 4 times in “Zangzi”. The more representative one is in “Zhangzi·Zhengxin”: “Blowing and breathing, vomiting the old and the new, and bears and birds are all destroyed by the impotence; this Tao (guiding) guides the people who cultivate their bodies, and the people who cultivate their bodies are the ones who cultivate their bodies and the method of pursuing the body and the method of pursuing the body and purifying the body.”[博官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出官网出� Therefore, Peng Zu was eight hundred years old and Baishi had three thousand years old. This is the type of person who was a sacred student. [2]477-478 AgainFor example, in “Xunzi”, it also mentioned that “Bian Shan’s magistrate was to cure the vitality and live a life, and then Peng Zu.” [3]22 Peng Zu, a minister of the dynasty, was named Liang. He was granted the title of Pengcheng, and was in the Yu, Xia and Shang, and was 700 years old. From this character, we can see that both Confucianism and Taoism regard it as a model of nurturing.