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Insure the relationship

“Understanding the difference”

——The protection of Xunzi’s equal distribution of differences

Author: Dong Fangshuo (produced by the School of Philosophy of the Daodan School of Science and Technology)

Source: “History of Chinese Philosophy”, 2021, No. 3, original text is translated from the WeChat publication “Zhongzhe.com”

 

Abstract:In the history of Chinese thinking, Xunzi is considered to be the first thinker who does not seek to improve the phenomenon of uneven distribution of wealth. Specifically for the distribution of monarchs and officials of all levels in the bureau, Xunzi specially emphasized the determination of the level and amount of a person’s position with the rigorous and “virtue and ability”. Based on politics and moral reasons, Xunzi also proposed an anti-disclosure and positive argument for the difference allocation based on the conditions of satisfying desire and feasibility. According to Xunzi, since “there are many desires but few things” has become the established conditions for our thinking and problem, then the distribution method that tests to satisfy all people’s desires is not desirable and feasible. On the contrary, a good distribution method is different due to a person’s differences in morality and contributions.

 

Abstract: Xunzi; Discretion of equality; Political management; Morality comes from

How to impartially distribute social good situations has formed any basic condition for stable social order, but in contemporary political philosophy, the dispute between equality and anti-equality (difference) in the distribution problem has never ended. In general, it seems that the same distribution is much less difficult than the poor distribution, because based on the ordinary view, the same seems less difficult to agree with. However, due to the fact that equal evidence often complains about humanity or respect, it cannot be properly viewed by the actual experience. href=”https://tw94lovesugar.net/”>CaringDifferences lead to problems in terms of desire and feasibility; on the contrary, the distribution of poor certificates is the demand for sufficient reasons, just like three Apples equally distributed to three people, and it seems that there is no demand for reasons, but if one of them is to separate two and one other person, then we need to give admirable reasons, which can be from morality, or from politics, etc.

 

In the history of Chinese thinking, Xunzi was considered to be “the first thinker who did not seek to improve the uneven distribution of wealth.” 4 In the “Talents” and the difference between gifts, Xunzi clearly pointed out that the distribution principle based on gifts is expressed as “there are equality in the rich, the long and the young are different, and the wealth is light and heavy.” So, how did Xunzi conduct theoretical discussions for the distribution of differences? Where is it?

 

1.The principle of difference

 

In theory, the issue of fair distribution is related to what to assign and how to assign. The former includes “items” and “power” in Xunzi (such as titles, official positions, fame, honor, etc.), and the latter can be simply expressed as the principle of “numbers”. Undoubtedly, it is more critical to what is assigned and how to distribute it. On the other hand, Xunzi divided the social plan into two major areas: popular people, monarchs, and officials of all levels in the bureau. For ordinary people, the distribution (reward) obtained based on their contributions or career achievements is based on the situation of material goodness; and for the monarchs and officials of all levels, although the things they allocate are still based on the situation of material goodness, behind this kind of material goodness, there is a kind of “prime and respect for energy” energy in the meaning of political status, which is “the things go with virtue” and “the things go with virtue”.

 

In comparison, the focus of the assignment problem that Xunzi was concerned about was not on the popular level of the force, but on the level of the monarch and officials of the bureau (including scholars). Xunzi did not believe that the existence of people in society was equal, and the distinction between hard work and hard work, the correct person and the gentleman was in line with natural principles, so he said: “A upright person is with virtue, and a gentleman is with strength. Power is the battle of virtue.” (“Fuguo”) also said: “If you are young and have long affairs, you will be expensive and unfilial, and you will be unfilial. This is the universal principle of the whole country.” (“Zhongni”) People have a career and position because of their career and position. And the differences between wisdom, foolishness and unworthiness are divided into different amounts and thicknesses in the payment of distribution. “The agricultural, labor and business of labor are based on technical production, while the scholars and officials manage the people’s food with the art of governing the world, and each has their own responsibilities and tasks… All enjoyment (full satisfaction) is inversely proportional to the social position” 5. In Xunzi’s view, since the monarch and officials of all levels of the bureau are connected with political power in the division of labor system and are responsible for more important qualities and responsibilities in society, the standard of their rewards is based on the details of their virtues and abilities and the high and low status of their fame. Generally speaking, compared with ordinary people, their virtues are higher, and their reputations are higher, so they receive more rewards and enjoy better material life. As the saying goes, “The higher the talent and virtue, the more respected the title, the thicker the title”6.

 

In this way, for the monarch and officials in the bureau, the amount of material rewards is the detail of a person’s “virtue and ability”. Xunzi retorted that “there is the order of virtue and ability to be appointed as an official” (“The Lord’s Way”). In this way, “virtue and ability” becomes the “entitlement” that a person can obtain his “qualification” for his “responsible” rewards. “The higher a person’s virtuous virtue, the higher his level and salary.” 7 This is the principle that Xunzi specifically emphasized that “virtue must be called a position, position must be called a lew, and lew must be called a lew” (“Fuguo”). On the one hand, those with virtue and ability are given the position and are given the title; on the other hand, their position and ability are shown in the honor of virtue and ability, and the goal is to realize that “no virtue is not precious, no ability is not uncommon, no ability is not uncommonOfficials, without any merit, without punishment, without any crime” (“King System”). As the saying goes, “The order of virtue is determined, and the ability is given to the official position, so that all the unworthy people can get their position, and all the things are not defeated can get their official position, and all the things are appropriate, and things are appropriate” (“Religious Affairs”) is similar to Chen, and Xunzi said it. According to Xunzi, the standard of the court’s appointment and employment of people lies in a person’s virtue and ability, and the standard of distinguishing one’s virtue and ability. Xunzi I also have a detailed explanation of 8. In short, “the superiors make him three ministers, the second is the emperor, the second is the emperor, and the inferiors make him a scholar and a great man… I have a crown, a robber, a garment, a garment, a slim article, and a slim carving, all have a difference” (“The Lord’s Way”), and this kind of “virtue-position-embroidery” is also classified as a gift, so it is said that “the gift is to use wealth, valuables as a text, and a few are different, and a great deal is the key to the prosper. “(“Quanshu”) As we see, in the book “Xunzi”, there are specific differences in the various aspects of food, clothing, housing and transportation, including “clothing is regulated, palaces are regulated, and there are only a few people, and there are all appropriate sacrificial equipment” (“King System”). In contrast, whether in terms of persons or in terms of taking advantage of the guise, Xunzi opposed the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the guise of the g