Firstly, the similar words in the two documents are discussed. These similar sentences are as follows:
Destiny is nature, frankness is Tao, and cultivation is teaching (The Doctrine of the Mean, Volume I).
Sex pretends, life is born in heaven, Tao begins with love, and love is born in sex, (Chu Zhushu, Sex Pretends, 2-3)
In the annotation, the collator of Sex Paradox pointed out that "Sex Paradox is born of heaven": "The meaning of" the nature of destiny "in The Doctrine of the Mean is similar to this sentence. This shows that scholars have noticed this when sorting out the original text. There are indeed two more sentences at the back of the book, but they are also an expansion of the first two sentences, which are related in meaning and the same in syntax, and should be investigated together.
As long as the text is compared, the significant similarity between the two materials will be clear at a glance. Concepts such as sex, destiny, heaven and Tao appear everywhere, and each sentence is a short definition with similar syntax. Moreover, they are all based on "heaven" and "destiny", and the meanings of "sex" and "Tao" are the same through "heaven" and "destiny". Naturally, it is believed that the two articles are closely related, and it is said that the two articles are from the same school (such as Zisi School). Consistent with the legend about Zisizi in the Doctrine of the Mean, considering that the materials unearthed together with sexual pretence are materials expressing the relationship with Zisizi, such as "Lu Mu Gong Wen Zisizi", it even implies that Zisizi is a medium, and there is a close relationship between the two materials.
As long as we discuss it in depth, we will know that the opening paragraph of The Doctrine of the Mean clearly presents the following order: from "heaven" to "fate"; From "life" to "sex"; From "sex" to "Tao" (heaven → life → sex → Tao), and finally from "Tao" to "teach". And "pretending to be sexual" means that "sex" comes from "fate"; The order of "destiny" descending from "heaven" (sex ← destiny ← heaven), followed by "affection" descending from "sex"; The order from "emotion" to "Tao" (sex → emotion → Tao). It can be said that the main points of the two articles are exactly the same.
But if we discuss it in more detail, we will find that there is no mention of "emotion" in the preface of the Doctrine of the Mean. The doctrine of the mean takes "heaven" as the center, from which everything is born, and "sexual pretend" traces back to the center from everything. After this passage in The Doctrine of the Mean, there are "undeveloped" and "developed" paragraphs of "joys and sorrows". Some people interpret it as an explanation of "emotion". Even if this view is supported, the systems of the two articles are quite different. The contents of the two are similar, so it's hard to say. In a series of words, there is no mention of "teaching" in "Sex Dress", but the words behind "Sex Dress" repeatedly mention "teaching", so it is not a problem. However, the Doctrine of the Mean does not mention "emotion", but needs to be considered. Because "Sexual Pretending" pays special attention to the concept of "love".
In a word, the similar sentences in the two articles really seem to be closely related. However, this is only a formal similarity. If we discuss the content and ideological background of these short sentences, different situations may occur. Although it is also necessary to collect similar sentences in Guodian bamboo slips, such as "Heaven has a destiny, and things are famous" unearthed at the same time as "sexual pretense" (please refer to Pang Pu's Between Confucius and Mencius and the Sixth Series of International Confucian Studies), it is not limited to this method, but to explore the ideological connotation behind those similar sentences and clarify the characteristics of these two materials. According to this idea, this paper attempts to clarify the characteristics of sexual pretence.
Second, the concepts of "sex" and "mind"
The doctrine of the mean begins with "fate", and the pendulum of sex begins with the explanation of "sex". Although it can't be proved that it was like this before it was sorted out by contemporary people, for convenience, let's start with the discussion of the concept of "sex" in its order. In fact, as mentioned above, the opening of "Sex Pretending" can be called "Theory of Temperament" (Jane 1 to Jane 15), in which there are concentrated explanations of the concepts of mind and nature such as "sex" and "emotion".
The first is "sexual pre-installation". If we consider it together with "destiny falls from the sky", it says that the root of "sex" comes from "heaven". This is in line with the mean. By analogy, it can be said that "sex" in "sex costume" has also achieved the supremacy of "heaven" Let's look at "within the four seas, one sex" (nine bamboo slips), which means that "sex" is the same for everyone. From the perspective of "Teaching, So Virtue is Born in China" (Jane 17), the concept of "sex" belongs to the internal level that is generally considered. "Sex" is everyone's innate nature, rooted in "heaven". Therefore, only from these aspects, it is in line with the doctrine of the mean.
But the doctrine of the mean has the concept of "frankness is the Tao", and "sex" is the basis of morality. However, in sexual pretending, "Tao begins with emotion", and "Tao" does not directly affect "sex" above "emotion". The "sex" in sexual pretense is not as dignified as the "life" in the golden mean. The "sex" in "The Pretending of Sex" focuses on the finiteness emphasized from the beginning.
"Although mortals have sex, they have no desire to make love" (No.1 Jane), and these two sentences at the beginning of "Pretending to have sex" are regarded as the key words of the central intention. In other words, some people may think that as long as the nature is stable, some people's internal activities are enough. In fact, it is impossible to stabilize the normal activities within the ambition through the "heart" only by nature. In other words, it is not enough just to have the existence of nature. So what should we do? Then the above two sentences are followed by "wait until things are done, wait until you are happy, wait until you learn", which means that you need something with external characteristics to help.
There is a sentence corresponding to Prime Minister Juan in the back of "Fake Sex": "Although there is sex, the heart cannot be taken out" (Jane No.6), which shows that "sex" can only be exposed according to the external and concrete activities of the heart. And "anger, sadness, sadness, sex." And it is external, then things are also taken "(No.1 Jane). This shows that "sex" is just an internal thing, static, unable to carry out effective activities, and needs to be transformed into an external tangible existence. This is the meaning of "taking things".
As the saying goes, sex is the superordinate concept of emotion. However, in order to realize activities other than sex, we must rely on concrete and tangible "emotional" activities. In other words, "emotion" and "thing" have the same function. Therefore, "sex" can be explained by the nature of "emotion", and the difference between the two becomes blurred. There is no obvious difference between the descendants of "good nature and evil feelings" based on the concept of good nature. The same is true of "anger, sorrow, sadness and sex", and "good and evil, good and evil" (No.4 Jane) is to clarify the essence of "things" and take "love" as an example of "sex".
The confusion between "sex" and "emotion" is also exemplified in handed down literature. King Dai (Iraq has similar content) says that "people have five natures", namely, joy, anger, desire, fear and sorrow. It is consistent with taking "angry, sad and sad" as "sex" in "Sexual Pretending". Wang quoted The Story of Great Dai Li as saying: "Sex is also the foundation of love. Li Yun said: What is human feelings? Emotion, sorrow, fear, love and evil desire can be learned from seven aspects. While clarifying the differences, it also explains that "sex and love, quietness means wave and water, quietness means water, movement means wave, quietness means sex, and movement means love". I don't seem to be satisfied with the statement that the boundary between "sex" and "love" is blurred in "Sexual Pretending". But in fact, this statement is in line with "sexual pretending." Compared with sex, it pays more attention to emotion.
In the golden mean, "sex" is valued. "The nature of destiny" is regarded as "the nature of Tao", that is, nothing hinders its activities. Compared with the golden mean, the "sex" in sexual pretense is restricted by external factors because it attaches importance to "emotion" and "things". The most obvious example is Everything Moves (No.10 Jane). About "things" will be discussed in detail below. The first thing to say here is "heart".
"It is hard for any scholar to find his heart" (Jane 36) is a requirement for practitioners to find his heart. This is based on the goal of "the heart is not empty", such as "although it can be done, it cannot be done, and it is not expensive." If you ask for vanity in your heart, you will get it. " (Jane No.37) The concrete "mind" is to eliminate hypocrisy through "prudence" and "faith". It can be said that "sex" is internal and abstract, while "heart" is more concrete and practical. Another example is "the mind has a will", that is, to establish a firm mind "will", but this cannot be unconditionally realized by "sex". It is "waiting for things before making them". As the saying goes, "within the four seas, the nature is the same, the intentions are different, so teaching is like this" (nine bamboo slips), and the reason why "heart" can have multiple functions is because of the guidance of education. The characteristics of "heart" different from "sex" are also highlighted here. There is also "everything is based on the heart", saying that the standard of moral activities does not come from "sex", but follows "heart", which shows that the author cares about something more specific and empirical.
Third, the concepts of "emotion" and "thing"
If we compare the similarities between The Doctrine of the Mean and Sexual Pretending, as mentioned above, The Doctrine of the Mean does not emphasize "emotion". Treating "emotion" as "feeling" with special emphasis on "emotion" is not a view of "pretending to be sexual". Pretending to be sexual pays more attention to the "feeling" that has already occurred. The Doctrine of the Mean does not emphasize "emotion" because it attaches importance to "sex" and despises "emotion". Although "sex" is the superordinate concept of "emotion", in "forced sex", concrete "emotion" is more respected than abstract "sex".
Just as "Tao begins with emotion", the "Tao" that people should follow is clear only in the world of emotion. Different from the golden mean, the "nature" of obeying the "destiny" is the "Tao". It does not have the lofty status of accepting the "nature" of "destiny", and it will not be clear until the next level, that is, the world of "love". The so-called "everything is based on the heart" is because we attach importance to the "emotional" world.
In The Doctrine of the Mean and Mencius, the theorists of good nature say that "human nature is good" and "emotion is evil". This contrast between good and evil is completely unimaginable in Sex Pretend. It seems that "sex" activities are helped by the active participation of "emotion".
The emphasis on "love" in "Sexual Pretending" is also reflected in the composition of this article. Because this article from the fifteenth Jane to the thirty-fifth Jane was edited as the Theory of Rites and Music in the novella, I especially like to talk about "love". At the beginning of the chapter "Pretending to be Sexual", the first part from "Although mortals have sex" tells a lot of things that can be named as "theory of temperament", but in the fifteenth bamboo slips, "poetry, calligraphy, ceremony and music" are suddenly mentioned and changed into obvious "theory of ceremony and music". Generally speaking, it can be included in the thirty-fifth Jane as the first part, but I think it is more appropriate to divide this part into two parts, and the second half is the middle part.
The content of novella can be regarded as the continuation of temperament and educational theory. The theory of educational enlightenment will be discussed later. What should be noted in the temperament theory of sexual pretence is that it mentions "emotion" and "heart" more than "sex". "Poetry, calligraphy, ceremony and music are all born in people" (15 Jane) also means "going in and out with feelings" (17 Jane) is regarded as necessary, and at the same time, it talks about "beauty" (20 Jane). Another example is "Courtesy is based on emotion" (18 Jane), which focuses on the relationship between courtesy and emotion, while "Music" and "Sound is based on emotion, and then its heart is thick" (23 Jane) emphasize the basic relationship with emotion. "All happiness is bound to be sad, and crying is also sad, which is related to one's own feelings" (Jane 29), saying that the extreme of music is connected with the true feelings of sadness and happiness.
Music can only be produced through people's mood. This idea, including the most classic and traditional Preface to Shi Mao, can be found in the Book of Rites, Yue Ji, Xunzi and Yue Lun. When talking about the origin of poetry, Preface to Mao Poetry said: "Poets have aspirations. Have ambition in your heart and speak like a poem. Emotion moves in the middle and is formed in words, so it's not enough, so it's sad … ",and it is said that" emotion comes from sound, and it is written in sound, which is called sound ",which is further different from" the voice of ruling the world "and" the voice of troubled times "and is considered beneficial to education. In Xunzi's On Music, there is a saying that "those who are happy are also happy". Human feelings are inevitable, and the origin of music is the feeling of sadness and joy. Xunzi's theory of propriety also sets the origin of propriety as "people are born with desires". The same is true of the Book of Rites and Music, with the words "Every sound starts from the heart" at the front. People's heart is smooth, and the heart that "is moved by things" will appear with "sound". "Musicians, the voice of life. It is based on people's hearts and feelings of things "; "Emotion moves in the middle, so it is sound shape, sound writing, meaning sound". When expounding the origin of sound and music, there is a "thing" that can change the "mood". This "thing" is precisely the "thing" that strongly acts on nature and restricts its activities.
"Sexual pretensions" says that "whatever is sexual, move it, or go against it, or pay it, ... whatever is dynamic, things are also" (No.10 Jane). In "sex", there are basically things that restrict and change "sex" from the outside. Therefore, "sex" is also "waiting for things before making them." So what exactly is "thing"?
The so-called "thing" generally represents external and concrete existence, even the object of cognition. Zhuangzi's theory of external things thinks that external things can't be relied on, while Xunzi's theory of ceremony mentions the origin of ceremony, saying that "desire must be satisfied with things, and things can't succumb to desire", and the balance between desire and things is regarded as an ideal state. Sexual pretensions can also be regarded as having the same meaning. For example, "What everyone sees is what things look like" (Jane 12), this meaning is clearly expressed. Moreover, this statement shows that, contrary to "things", "sex" cannot be expressed by its own strength. It is the function of "thing" to transform the internal, abstract and obscure "sexual" activities into concrete, experienced and distinctive things. In sexual pretending, the activity of "things" is paid more attention because of its communication with "emotions". The Theory of Rites and Music is the theory that fits it. The significance of "thing" is that "thing" not only changes "mood", but also has an effect on "sex", which makes "sex" change. This is the so-called "everything is moving."
Fourthly, the concepts of "Tao" and "teaching"
In "Pretending to Be Sexual", the bamboo slips 14 have the saying that "Tao is the main thing". Let's look at this first. The so-called "mind" refers to making the heart beat. But the "heart" here should be analyzed together with "emotion". This sentence still says that "Tao" stops in the world of "emotion" ("Tao begins with emotion"), so it is not as good as "sex". "Tao" is mainly related to the world where "sex" has a distance.
"The Tao has four skills, only people can be the Tao, and the third is the Tao." What is said here is that "there are four kinds of places made by Tao, and the other three are just called Tao". The "heart" mentioned above is exactly the same as the "humanity" here. It does not belong to the abstract world of "sex", but a more concrete and practical Tao. This sentence is preceded by "Tao, the way of many things" (Jane XIV). The "thing" of "group thing" refers to the above specific experience. The author of Sexual Pretentiousness stands on the standpoint of respecting "things". What can really be called "Tao" exists in the changes of many general things. This is not a noble "Tao" that accepts "destiny" and "spontaneity" as mentioned in The Doctrine of the Mean. "The Doctrine of the Mean" says, "The Tao is inseparable for a moment." As far as the characteristics of Tao are concerned, the doctrine of the mean also emphasizes the characteristics of inseparability and closeness between people. But in the golden mean, what contrasts with human nature is the more respected way of heaven and sage. In sexual pretense, the Tao based on mind and skill and the Tao based on emotion are the same thing, which is different from the Tao in The Doctrine of the Mean, and it is nature → fate → heaven, extending to the profound place.
Since Tao belongs to the world of emotion, the necessity of teaching is further emphasized. This is because in the golden mean thinking mode, "destiny" runs through "sex, Taoism and teaching" and becomes the supporting point behind it. Sex pretence separates Tao from sex, and there is no support for sex. The theory of rites and music in sexual pretense is actually an educational theory, so it emphasizes the educational means with specific forms of rites and music and is the educational content formulated by people.
15 Jane said that "poetry, books, rituals and music all originate from people". "Poetry, calligraphy, ceremony and music" here mainly refers to the practice of taking "poetry, calligraphy and music" as textbooks. The initial occurrence of "poetry, calligraphy, ceremony and music" is rooted in people's state of mind, and Sex Dress discusses the close relationship between ceremony and music and people's state of mind. Because of this, rites and music are effective as "teaching". Here, we can't see that the golden mean calls destiny "Tao" and the cultivation of Tao "teaching". In this way, rites and music have become an important means of "teaching", and at the same time it is bound to have a relationship with the way of "sex".
Jiu Zhen said, "Within the four seas, there is only one sex." Its meaning is different, teach and make it. "This is a comparison between the identity of" sex "and the diversity of" mind "to illustrate the particularity of the role of" teaching "18. In short," teaching is the reason why virtue was born in China. This is because "teaching" is related to the formation of human inner virtue, so the relationship between "teaching" and "sex" is discussed. As the saying goes, sex is influenced by things and feelings, so it can be influenced by teaching. As the saying goes, "Although people have sex ...", it is not enough to rely on the original form of "sex". Therefore, it goes without saying that the supplement of "teaching" is necessary from the beginning.
We can clearly see that "Sexual Pretending" attaches importance to teaching. In particular, we should pay attention to the role of "teaching", which respects the specific practical methods of "poetry, calligraphy, etiquette and music", and corresponds to the internalization of "Tao" by "emotion". The content of "teaching" refers to "beauty" and "reason", which can be said to be very consistent with the emphasis of "seeking the heart" and other activities.
What people think of here is Xunzi's thought. Xunzi is famous for putting exhortation in the first chapter and other articles that are enthusiastic about learning and teaching. The method is to respect "poetry, calligraphy, propriety and pleasure" and to discuss the theory of "transformation" and "accumulation of falsehood" from the standpoint of evil nature or even regardless of gender ("sex is the original material"), which is also widely known. Sexual Pretending is about practical rites and music, emphasizing the theory of "moving" according to the function of foreign objects, which can be said to be very similar to Xunzi. The so-called "transformation" is to transform the "nature" of change to the point where it is almost consistent with the typical form of saints through repeated teaching. The so-called "forgery" refers to the acquired, cultural and human behavior of repeatedly practicing "forgery" and regards it as education. The activities of "transforming" and "accumulating falsehood" can also be seen in "sexual pretending".
However, the special concept of "pseudo" in Xunzi is not used for sexual pretending, and in sexual pretending, "pseudo" is used according to its original meaning. Just as "the heart is not empty" is regarded as "goodness", it is different from Xunzi's use. So although it has the same tendency as Xunzi's thought, it is not exactly the same.
Fifth, the thought of destiny-a comparison with the golden mean.
Firstly, this paper makes a comparative analysis of similar sentences in Sex Pretend and The Mean. However, the obvious result is that there are differences, not similarities. Finally, the thought of "fate" which is considered to be related to the central ideas of the two is discussed.
First of all, look at similar sentences, based on "heaven" and "destiny", and from the perspective of "heaven" and "destiny", the components of "sex" and "Tao" are the same. However, pay attention to the expression. The doctrine of the mean puts "heaven" and "destiny" at the initial starting point, and then gradually declines throughout the whole (heaven → destiny → sex → Tao → teaching). Sex pretending is traced back from the bottom, that is, from "Tao" and "emotion", and finally summarized by "fate" (Tao → emotion → sex → fate → heaven), so the two are different. This difference seems to be only a difference in expression, which has no special significance, but as can be seen from the following analysis, this difference is actually of great significance.
The golden mean pays special attention to the upper world of "life" and puts it at the center of value. On the other hand, sexual pretence pays more attention to the world of concrete experience such as "feelings" and "things". The doctrine of the mean emphasizes the abstract ideals of "fate" and "sex" in a profound place, while "pretending to be sexual" disapproves or even opposes it, which is an important difference between their basic positions.
The first sentence "Nature of Destiny" in The Doctrine of the Mean shows the basic position of the full text, but the self-assertion of sex is the only explanation of sex, and the following article is "Tao begins with emotion", which involves the explanation of emotion. About the explanation of "destiny", The Doctrine of the Mean is very detailed, but the pretence of sex is very lacking.
The detailed discussion of "destiny" in The Doctrine of the Mean is a detailed explanation of "sincerity". Although the title of The Doctrine of the Mean is the Doctrine of the Mean, its main meaning is actually the philosophy of "sincerity". This "sincerity" is the nature of accepting "destiny" and the goal that "gentlemen" should strive to achieve. As the saying goes, the world of "saints" who embody nature is solemn and static. On the other hand, "an honest man has his own way" is a world of "gentlemen" who are diligent in self-cultivation. The ethical world can be divided into "heaven" and "humanity" for the time being. To raise the "sage" to an unattainable height is to raise the goal of "gentleman". As a result of the cultivation of "gentleman", the realm of "sincerity" is no different from that of "sage". At the same time of self-realization in this realm, everything is formed. Therefore, in this sense, it also contributes to the natural function of heaven and earth, which is also the theme of "destiny" in The Doctrine of the Mean.
From this, we can sum up the philosophical characteristics of "sincerity" in The Doctrine of the Mean. The basic proposition of "the nature of destiny" runs through human nature, and it is in harmony with the function of heaven and earth to play its nature according to human cultivation.
Most importantly, the "sage" in The Doctrine of the Mean, as a way of existence of "the nature of destiny", is in the position of "honesty". A "gentleman" learns from a "saint" and respects his inner nature in order to achieve the status of a "saint". Here, "the essence of fate" has been explained very clearly.
However, this is not the case in sexual pretending. Although "heaven" is in the highest position, "destiny" descends from "heaven" and "sex" is born from "destiny", there is no explanation for the content of "destiny" and no explanation related to "destiny" can be found throughout. The inherent virtue equivalent to "sincerity" in the golden mean is not clearly stated, and replacing "sincerity" with words such as "faith" and "caution" is quite different from the golden mean. The cultivation of "gentleman" in "Sex Pretending" is not so much to cultivate the inner virtue based on "destiny" as to be a traditional and concrete method to change nature with the help of foreign things.
Sex Pretending is a kind of document, including broken slips. Therefore, it can't be concluded that the invisible things in the current "sexual pretend" definitely don't exist. However, compared with the golden mean, it is hard to say that there are "destiny" and "sincerity" in the phrase "sexual pretensions". Therefore, if there is no explanation for this kind of content in Sexual Pretending, then similar statements are used in an extremely general and well-known sense without special explanation. That is to say, the "fate" and "sex" in "Sex Pretending" can be regarded as very simple meanings and contents, which are similar to the nature of talent and show the relationship between the origin of all things and the innate Vientiane. Although I dare not make an assertion because of lack of data, obviously, it seems difficult to find the position that "the nature of destiny" is regarded as "sincerity" and that it conforms to the law of the universe.
What appears in "sexual pretend" is not "sincerity", but words such as "faith" and "caution". Those who pretend to be lofty in sex call "all the philosophers care about their hearts" (Jane 36) and "no falsehood". "Deficiency" is the opposite of "faith" and "caution", which shows that "heart" is empty, so it may develop into "sincerity" in the golden mean. However, "faithfulness" and "prudence" in "Pretending to Be Sexual" are practical and simple, and they simply can't reach the metaphysical height of "sincerity". The existence of "sincerity" has just opened the distance between the two.