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Topic: Xunzi

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	Xunzi - Vikipeedia, vaba entsüklopeedia
		Xunzi õpetuse järgi on inimestel loomulik kalduvus isekusele, ja kui seda kalduvust ei ohjeldata, tekib ühiskondades anarhia, lõputu sõda ning kaos.
		Nagu Kongfuzi ja Mengzi, pöörab ka Xunzi põhitähelepanu mitte moraalireeglitele, vaid sellele, milline peab inimene olema.
		Xunzi koostas mineviku tarkade teostel põhineva õppekava õige rituaalse käitumise õppimiseks ja moraaliprintsiipide omandamiseks.
	et.wikipedia.org /wiki/Xunzi (1920 words)

	Xunzi [Internet Encyclopedia of Philosophy]
		Xunzi's writings show him to be well acquainted with all the doctrines current at the time, which he probably came in contact with during this period of his life.
		Xunzi often distinguishes three stages of progress in study: the scholar, the gentlemen, and the sage, though sometimes the sage and the gentleman seem to be equivalent for him.
		Xunzi uses the metaphor of a river ford for the true Way: without the people who have gone before to leave markers, those coming after would have no way of knowing where the deep places are, and they would be in danger of drowning.
	www.iep.utm.edu /x/xunzi.htm (5952 words)

	Xunzi
		Xunzi (active 298-238 BCE), or Hsün-tzu, developed a new version of Confucianism which can be contrasted with that of the other great follower of Confucius, Mencius, who saw people as inherently good and governed by a moral sense.
		Xunzi, a native of Zhao (Chao), became a well-recognized scholar and rose to official posts, including that of magistrate.
		Xunzi developed his theories in a logical manner in a book of some 32 chapters.
	www.humanistictexts.org /xunzi.htm (2170 words)

	[No title]
		Xunzi lived toward the end of the Warring States period (453-221 BCE), generally regarded as the formative era for most later Chinese philosophy.
		Xunzi is known for his belief that ritual is crucial for reforming humanity’s original nature.
		Human nature is bad, but it is not incorrigible, and in fact Xunzi was rather optimistic about the possibility of overcoming the demands of desires that result in the state of nature.
	www.lycos.com /info/mencius.html (803 words)

	Plutschow - Xunzi on Human Nature
		For Xunzi a man without a state was a wild man, one who could not possibly be civilized, whereas Mencius seems to have believed in the basic goodness of even a stateless person.
		Xunzi maintained that the two important ritual principles, namely, courtesy in interpersonal relations and the humility of controlling one's personal instincts and desires, must be imposed by the state.
		Xunzi maintains that they had been able to create an ideal statehood precisely because they operated not on an idealized understanding of man as innately good as much as on the realization that man's nature is evil, deciding instead to provide an example of good, moral leadership.
	www.anthropoetics.ucla.edu /ap0801/xunzi.htm (3065 words)

	Xunzi Biography \| ema_06_package.xml
		Xunzi began his career at the Jixia academy in the state of Qi when he was fifteen years old.
		Xunzi's position was a direct attack on the view of Mencius that people are basically good.
		Xunzi, on the other hand, argued that people are basically bad but that a properly trained mind leads people to do good.
	www.bookrags.com /biography/xunzi-ema-06 (579 words)

	Xunzi Biography \| eorl_14_package.xml
		Xunzi rose to a position of intellectual and cultural eminence during his own lifetime, three times serving as head libationer among the assembled scholars in the state of Qi, traveling widely to different states, and even briefly holding a significant administrative post in the state of Chu.
		For Xunzi, Heaven does occupy the supreme position in the cosmos, and along with Earth deserves ritualized respect as one of the "three roots" of human existence; this is so because Heaven and Earth through their interactions mysteriously generate all life, including human life.
		Xunzi describes in some detail the practices of self-cultivation he recommends, the most prominent of which are textual study of the Confucian classics, the practice of ritual, and musical performance and appreciation.
	www.bookrags.com /biography/xunzi-eorl-14 (1244 words)

	Chinese philosophy : Routledge Encyclopedia of Philosophy Online
		Xunzi is often touted as the most ‘rationalistic’ of the classical Confucians, and in one sense he deserves to be so described.
		Xunzi’s rhetorical or linguistic nominalism is essentially an anti-metaphysical and an anti-logical methodology that is quite similar to the sophistic nominalisms of many of the early Greek rhetoricians.
		His description of the function of ritual in society is cited extensively in the histories and the many canons of ritual that were compiled during this period, and looms large in the syncretic philosophical literature that was to become the signature of the Han.
	www.rep.routledge.com /article/G001SECT7 (845 words)

	Difference between Xunzi and Zhuangzi? - China History Forum, chinese history forum (Site not responding. Last check: 2007-10-12)
		Xunzi was into the strict ordering of human life whereas Zhuangzi was not.
		But Xunzi is not most people-- he correctly noted that Zhuangzi understood the "laws of nature" very well but didn't try to "connect" them with human society (of his time).
		Xunzi believed that all people were born "bad" and needed to be restrained and taught how to be "good".
	www.chinahistoryforum.com /index.php?showtopic=14300 (1040 words)

	Xunzi Lecture Notes
		Xunzi is closer to Confucius on learning than Mencius is. The doctrine of the four sprouts allows Mencius to overemphasize our intuitive capacities to be moral.
		XUNZI ON There is a cosmic order or logic (li**) that the sage-king, by the use of his xin, can make into li and thereby establish culture (wen).
		Xunzi’s belief was that the more exact we drew the categories the more firm we would be about the proper distinctions among human beings and the better off society would be.
	www.class.uidaho.edu /ngier/308/xunzi.htm (2895 words)

	c. Xunzi (Xun Qing, c. 300-235 B.C.E.). 2001. The Encyclopedia of World History
		B.C.E. Another disciple of Confucius, Xunzi was born in Zhao and traveled less than he or Mencius.
		He was an extreme rationalist and utilitarian, arguing that men were innately evil and had to study goodness to attain it.
		His systematic tract, the Xunzi, covers many themes, such as the proper behavior of ministers, military matters, kingly rule, and music.
	www.bartleby.com /67/143.html (208 words)

	Library of Chinese Classics: Xunzi
		Xunzi is a collection of political writings by the late Warring States period educator and philosopher Xunzi or Xun Kuang, who was one of the three great Confucians; the other two were Confucius and Mencius.
		Xunzi critically summarized the academic thinking of the naive materialism of ancient China and was against the belief of the mandate of heaven and blind worship of the supernatural.
		Although Xunzi is one of the greatest philosophers in the Chinese tradition, it is not well known in the West.
	www.cgcmall.com /Xunzi_p/b00xunz.htm (354 words)

	Legalism in China (Site not responding. Last check: 2007-10-12)
		Xunzi ("Master Xun") is the common appellation for the philosopher whose full name was Xun Kuang.
		The current version of the Xunzi is divided into thirty-two books, about twenty-five of which are considered mostly or wholly authentic and others of which are considered representative of his thought, if not his actual writings.
		The founder of the Legalistic school was Hsün Tzu or Hsün-tzu (Xunzi).
	www2.asd.k12.ak.us /library/legalism.htm (2762 words)

	China History Forum, chinese history forum > Is human nature good or evil? (Site not responding. Last check: 2007-10-12)
		Xunzi, on the other hand, when arguing that human nature is evil, he was referring to the "nature of emotions and feelings".
		Xunzi argued that what Mencius said was wrong and that Mencius was not able to differentiate between 'nature' and 'fakedness'.
		Xunzi would most likely say that this nature of morality can only be achieved through education and self-cultivation, since men were born "bad" to begin with.
	www.chinahistoryforum.com /lofiversion/index.php/t6799.html (5841 words)

	Xunzi
		Despite his departure from a formative Confucian doctrine, Xunzi was a devoted follower of Confucius. He laid great stress on education, self-cultivation, statecraft, and formal ritual.
		Thus, for Xunzi, education is even more important than it is for Mencius; it is the only counterforce to the natural tendencies that lead to competition, strife, and aggression.
		But this, of course, raises the questions: what is the ultimate origin of goodness? Xunzi=s answer is that Aritual and rightness are always created by the conscious activity of the sages: essentially they are not created by human nature.
	www2.kenyon.edu /Depts/Religion/Fac/Adler/Reln471/Xunzi.htm (382 words)

	Library of Chinese Classics: Xunzi (Chinese-English)
		Xunzi is a collection of political writings by the late Warring States period educator and philopher Xunzi or Xun Kuang, who was one of the three great Confucians; the other two were Confucius and Mencius.
		Opposing Mencius' belief that human nature is good, Xunzi held that human nature is evil, and was therefore for combining ritual principles and law and attaching equal importance to moral enlightenment and rule by law with its punishments and rewards.
		Although Xunzi is one of the greatest philophers in the Chinese tradition, it is not well known in the West.
	www.abc-chinese.com /b00xunz.html (537 words)

	Xunzi and the Confucian answer to Titanism By Nicholas F
		Xunzi's Tian, therefore, is God of the Heavens, a demythologized sky father god and the yang consort of the yin Earth.
		Xunzi believes that people should order their lives on natural harmonies and regularities, but, contrary to Mencius and the neo-Confucians, he says that they should not "deliberate" or "devote any effort" to the "deep" and "invisible" processes of Heaven's hidden spirit.
		Xunzi's warning not "to neglect human effort and admire Heaven" (right after the poetic lines) is not a call for the control or exploitation of nature, but an exhortation for the junzi to fulfill a spiritual obligation.
	www.class.uidaho.edu /ngier/conftit.htm (6756 words)

	[No title] (Site not responding. Last check: 2007-10-12)
		Exam Topics: Xunzi writes: Thus, I say that human nature is the original beginning and the raw material, and deliberate activity is to pattern and order it and make it exalted.
		Xunzi complains against Zhuangzi, "Zhuangzi was fixated on the Heavenly and did not understand the value of the human" (21.137-9).
		Presumably, Xunzi wants to claim that he is not fixated on what is Heavenly, nor on what is human.
	www-personal.umich.edu /~triffe/fall2003/XunziExamtopics.doc (700 words)

	Free Term Papers on Xunzi and Mencius
		Mencius and Xunzi were two such Chinese philosophers who took on the task of not only incorporating words into their writings, but also utilizing different styles to more accurately convey their teachings.
		Xunzi was a realist who wasn’t speaking about matters of the heart like Mencius was, so Xunzi made his ideas clear to remove any chance for misinterpretation.
		Xunzi didn’t want to use figurative language like Mencius did because Xunzi believed his words should mean exactly what he was trying to say.
	www.freefortermpapers.com /show_essay/60615.html (425 words)

	Xunzi
		In the Tian lun, as with much of the rest of the Xunzi, Xunzi main concern is ethical and political considerations, rather than strictly metaphysical ones, and he only develops his metaphysics in order to aid his ethical discussions.
		Related to this, Xunzi (again according to Knoblock) also builds the picture of a strictly amoral understanding of Tian, in the sense that Tian is neutral with regards to the morality or immorality of humans.
		Xunzi … absolutely rejects the idea that Heaven and Man are united, act in unison, and respond to one another.
	www.geocities.com /griseborough/36.htm (7589 words)

	The Philosophy of Xunzi
		Xunzi's ideas were central to Confucian thinking for over a thousand years, and he has left indelible marks on that tradition, despite his marginalization by the Neo-Confucians of the Song dynasty.
		Arguably the most brilliant thinker of ancient China, and certainly the most systematic, he has been called "The Aristotle of the East." In a testament to the power and relevance of his arguments, Xunzi's philosophy has enjoyed an extraordinary revival in recent years.
		Xunzi did not consider them final, complete, universal or timeless.
	www.opencourtbooks.com /books_n/philosophy_xunzi.htm (233 words)

	Wednesday
		The author of the Xunzi was a man named Xun Kuang, whose dates span the period 300-230 B.C., with some extra years at either end--he lived to a very old age.
		In his prime he was the senior member of an academy of "wise men" assembled by the rulers of the state of Qi near the "Jixia" gate of their capital city.
		Bear in mind always as you read the text that the Xunzi is a product of the Confucian ritual dao: its ideas are interesting in themselves, but the point lies in their relation to the practical training of the Confucian sect.
	www.indiana.edu /~p374/24x.html (666 words)

	Mencius/Xunzi Debate
		The passages referred to in the square brackets should point you in the right direction, though you are encouraged to consider other passages as well.
		Compare Xunzi’s understanding of the relationship between the sense faculties and the heart/mind with the view presented by Mencius.
		Using quotations from both Mencius and Xunzi, provide your own response to the question of whether human nature is good or evil?
	brian.hoffert.faculty.noctrl.edu /HST330/HST330.DebateAssignments.htm (283 words)

	Xunzi Discussion Questions (Site not responding. Last check: 2007-10-12)
		Paraphrase, in your own words, what Xunzi is saying in these passages.
		Xunzi discusses several "methods for controlling the qi and nourishing the heart" (p.
		Xunzi contrasts "standardless commoners," "men of standards," those who are "able to deliberate," and those who are "able to be firm" (pp.
	cedar.forest.net /hackett/RCCP-xunzidiscuss.htm (1251 words)

	Alibris: Xunzi
		Xunzi asserted that the original nature of man is evil, differing on this point from Mencius, his famous predecessor in the Confucian school.
		In the most complete, well-ordered philosophical system of his day, Xunzi advocated the counteraction of man's evil through self-improvement, the pursuit of learning, the avoidance of obsession, and...
		Xunzi, one of the founders of Confucianism, is often compared to Aristotle in the sense that Xunzi is a great synthesizer as well as an original thinker in his own right.
	www.alibris.com /search/books/subject/Xunzi (418 words)

	AAS Abstracts: China Session 1 (Site not responding. Last check: 2007-10-12)
		Teachers use the collective expertise of the Classics to regulate morality through education and practice (Xunzi 1) and instill the sense of duty that distinguishes humans from animals (Xunzi 9).
		These views of education are directed toward learners of texts, or at least users of names; Xunzi does not emphasize the importance of education, or training the senses, in early childhood.
		It has been noted that Xunzi theories of the origin of human society do not fully account for the wisdom of the original sages.
	www.aasianst.org /absts/1997abst/china/c1.htm (869 words)

	Xunzi; Basic Writings; Burton Watson
		In the most complete, well-ordered philosophical system of his day, Xunzi advocated the counteraction of man’s evil through self-improvement, the pursuit of learning, the avoidance of obsession, and observance of ritual in life.
		Readers familiar with Xunzi’s work will find that Burton Watson’s lucid translation breathes new life into this classic.
		Those new to Xunzi will find his ideas on government, language, and order and safety in society surprisingly close to concerns of our own age.
	www.columbia.edu /cu/cup/catalog/data/023112/0231129653.HTM (193 words)

	Xunzi
		The long o and u used in Japanese transliterations are replaced with a circumflex which displays but does not print.
		The most important edition of the Xunzi is the compilation of Yan Lingfeng
		A reprint of 83 Chinese and Japanese editions of, and commentaries on, the Xunzi, many difficult to locate.
	www.as.miami.edu /phi/bio/buddha/cjbib.htm (264 words)

	Table of contents for Xunzi and early Chinese naturalism
		Table of contents for Xunzi and early Chinese naturalism : Xunzi's concept of xin and his ethical theory / Janghee Lee.
		Contents may have variations from the printed book or be incomplete or contain other coding.
		42 4.3 The Customary Usage of Xin in the Xunzi..................................
	www.loc.gov /catdir/toc/ecip0419/2004015113.html (208 words)

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