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Xunzi’s theory of political justice – from power source as the center
Author: Dong Fangshuo (produced by the School of Philosophy of the Dalian Academy of Sciences of Science and Technology)
Source: “Modern Philosophy” 2019 Issue 5
Time: Confucius was in the 2570th year of Jihai, October 12th, Jiyou
� From the perspective of modern political philosophy, the conceptual condition that “political justice” is expected to be unrestrained and self-decisive of the people’s self-will. If this is the case, no “righteous” or “incorrect” of any power will be discussed. It was precisely because of this condition that Xunzi did not pursue the justification of power in the question of the source of power, but more concerned about the fairness of the consequences of the ruler’s power. The reason for this result is, on the one hand, related to Xunzi’s theory of valuing virtue, and on the other hand, it is closely related to Xunzi’s understanding of the common people.
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“Political justification” is a concept of modern political philosophy. Using this concept as a basis for the past to explore the traditional political thinking has become a task that modern scholars often work hard. There are many scholars who have studied the arguments about Xunzi’s political justification, and they have different opinions and can understand the differences. This article does not intend to give a detailed review of this, but the test illustration shows that in terms of the modern meaning of this concept, the conception condition that “political justice” is the unrestrained and self-decided of the self-will. Without this, no “righteous” or “incorrect” of any power will be discussed. It is precisely from this condition that the content of this article has three aspects: First, although we can use the concept of “political justice” to explain Xunzi’s related initiative, in terms of the source of power, Xunzi has never pursued the rightness of power himself, and can also be said that Xunzi has his own special concern and clear methods for the rightness of power; second, Xunzi’s “rightness of power” mentioned by many scholars, Bao HaomeiIn fact, it is the fairness of power exercise. In other words, Xunzi did not pay attention to the justity of power in “originality”, but only cares about the fairness of power in “consequences”. Finally, the article examines the reason why Xunzi only valued the fairness of power in the consequences.
So, what meaning does the political justice problem relate to Xunzi’s thoughts and arguments? According to Xunzi’s statement, “When people are born with desires, but if they are not able to obtain them, they cannot be able to seek. If they seek without boundaries, they cannot be able to fight; if they are in conflict, they cannot be able to fight. If they are in conflict, they will be scattered. The ancient kings were worried about the trouble, so they set up gifts to divide them” (“Xunzi·英文”). Here, Xunzi has already made it clear that humans must realize their own desires and guarantees.The preservation of the body is based on the previous king (the sage king) to “command the gifts”; and the sage king can gain people’s trust due to his outstanding virtues and ability and his “supportiveness” and “supportiveness” (“Xunzi Jiebi”) and can gain people’s trust and lead the leaders to “fight against each other” and realize the war, peace and order.
However, the sage king mentioned by Xunzi is “as long as possible”, which is similar to what Veber calls “ideal type analysis”. Anyone who says “as long as possible” is fantasy. But from the perspective of political philosophy, “regardlessness” must point to the real external kingly level. For example, what is a suitable social organizational structure that is “there are equality in value, the age and the age are different, and the wealth and the light are all acclaimed”Purchase(Xunzi·Legendary)? Who is the standard for this “equal”, “difference” and “name”? What is the meaning of “using”? We have products that serve these standard ones in what sense Morality? Similar issues and specific power structure settings in organizational social countries, as well as arrangements and service relationships that cannot be prevented in this power structure, therefore, focusing on presenting the logic in the “arrangement-service” relationship in this power structure is not an unavoidable task. Although based on Xunzi’s initiative, we seem to have sufficient power structure established by the Holy King and the need and justice of the national system: compared with the natural state of human beings who “destructively perish and perish each other, it will not take until we get over” (Xunzi·Natural Abuse) there is no better organization and setting than the Holy King. However, this statement does not end the philosophical level of pursuit. We need to give some practical explanations for how the specific real-level power regime can obtain useful moral protection, or perhaps we need a similarly realistic evidence to express that we have a moral obligation to serve political power regime. Otherwise, questions like “what to arrange and why to serve” will always exist in people’s minds.
This question theoretically touches on the issue of “political justity”. “Political justification” (politicallegitim一大学报acy) is originally a concept of Eastern political philosophy, and the understanding of the specific content included in this concept is a single head, which is a reckless [1]. According to Habermas, “Only nature means proposing for a political orderThe right and just request actually has good arguments; a proper order should be to obtain recognition. The right nature means the worthiness to be recognized by the political order”[2]. In this regard, Shi Yuankang pointed out that Habemas has two important aspects to note about the definition of righteousness. First, regard the problem of political order as the evaluation object of justice, that is, the achievement of any political order. For the ruler and the ruled, power must have a moral foundation, so that “the ruler can rule with shame,” The ruled also believes that the power of the ruler to rule is justified”[3]; the other is the “responsibility” and “worthiness” that are touched by the right nature, that is, in the political order, “people in this organization must recognize and accept this kind of power and dissatisfaction are fundamental and fair, so they deserve the responsibility to them”[4]. However, for those who are immersed in the increasingly dense atmosphere between China and the West, they may naturally pursue it as a civilization with different types of differences with the East. China “Is there any question of justice in modern times? How did we care about this problem at the beginning? And what kind of vision and conceptual frameworks will we ask such questions in what kind of verbal expressions?”[5] Similar questions put the question of justice Getting into the connection between different civilizations and traditions makes the specific meanings and understanding of righteousness more complicated. There is no doubt that the rightness problem can have different ways of exploring different ways and ways in the tradition of Chinese and Western differences, but assuming that we should take the rightness problem As a broad question, the question is understood, then, through the different ways of speaking about the right sexual problem, although there will be differences between China and the West, the usefulness of this question is still worthy of our attention. The stern body of any power needs to be provided to prove that it is correct and acceptable. According to Zhou Lian, “In the political field, as long as there is an arrangement – service relationship, there will be a legitimate request and unintentionally extending to the male supporting role who is trampled by the male protagonist and stomped on stone. And no matter how we conceive the specific content of justice, justice is a certain moral certification made for the arrangement relationship. This kind of moral certification is not unacceptable. It can ensure the stability of the social and political order by allowing the arranger to have the right to issue orders and the arranged persons are responsible for serving the orders”[6].
From the perspective of Eastern political philosophy history, we cannot sort out and explore the true issues and many recurring and confusing aspects one by one, so this article discusses The argument of Xunzi’s political justification theory importantly refers to Xunzi’s correct proposition about political power, and in this case, we mainly explore the correctness of Xunzi’s correct origins of power without any other. This is what needs to be explained first [7].
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