Related theories of controlling fate

Governing the Yellow River and the Idle Old Man: You want to be important, I want to be detailed.

According to historical records, Reese "learned from Xun Qing the skills of emperors". The so-called monarch's learning is the theory of morality, which is also the skill of the monarch coming from the south. This is the essence of Taoism, that is, as Han Zhi said, "Taoists follow the course of history and record the ways of success and failure in ancient and modern times, and then know how to stick to the basics, be self-disciplined, modest and self-controlled. This gentleman is also a skill in the south."

Xunzi's "Tao Theory" focuses on "Jundao". Therefore, his works, such as Wang Zhi, Wang Ba and Jundao, are all about the technique of emperors and the way of inaction, with distinct yellow and old colors. Huang Lao's "inaction" is mainly due to the fact that under the rule of law, shrimp, soldiers and crabs will do their own things and form the upper rulers. In short, the monarch does nothing and the minister does something [1]. In terms of ruling methods, it emphasizes the responsibility of pursuing fame and profit, and appointing people without wisdom, which is what Xunzi said, "the monarch should be detailed and the minister should be detailed." Xunzi's "inaction" thought was absorbed from Huang Lao's study. The "meticulous" article said: "The sky is silent, the earth is silent, and the people don't say four times, and the husband has a lot to do with it, even his sincerity is virtuous. Hey, but it is said that if you don't give it, you won't get angry. " This is the truth that everything is caused by natural inaction, which, like Confucius, originated from Laozi's thought. Therefore, human beings must follow the example of heaven and practice inaction-the emperor hangs down and governs, and * * * is in the south. Therefore, as the saying goes, "the former dynasty ruled the world smoothly, and everything was not believed." In a crisis, it is full of glory; It is glorious and unknown to raise a little. Therefore, Tao Jing said, "People's hearts are in danger, but their hearts are weak." Dangerous opportunities are only known to gentlemen. "("Unveiled ")" Outline "also said:" The road knows people, and I know the governor. Therefore, the rule of Shun is not to let everything happen. "

In the above two quotations, Xunzi praised Yu Shun's achievements in governing by doing nothing. But it is particularly noteworthy that he said in the article "Revealing the Secret": "When you are in danger, you will be full of glory; Raise a small, glorious, unknown. " The so-called "one" here refers to "Jundao". That is, "the monarch's skill in the south", that is, the way the monarch controls the people. But when it is used, it has two aspects: "danger" and "slight". The so-called "danger" means that sovereign power is supreme and supreme power is not added, so you dare not bully, so you respect me and respect me. Therefore, "in the crisis, it is full of glory." The so-called "micro" refers to the monarch's method of controlling his subjects, which goes on and on, from deep to refined, from hidden to hidden, so that his subjects can do their best to keep their posts and not cheat, so that the effect of respecting ministers is self-conscious, so it is said: "To raise a micro, glory is not a blessing." It can be seen that these two aspects of "Jundao", on the one hand, are called unattainable, respecting the monarch and showing the law, and opening up significantly, which should be known; On the other hand, it is unfathomable, and your heart is subtle and secret. It is hidden and cannot be known. Xunzi's cure is actually the cure of Huang Lao. The Yellow Emperor's Four Classics said: "I don't know how to be king, not the king of the world." Interestingly, Xunzi quoted Tao Jing's words that "people's hearts are extremely dangerous" as evidence. Although Tao Jing has been lost and cannot be read, there is no doubt that this book obviously belongs to Huang Lao's works.

Xunzi not only thinks that inaction is the best politics, but you mainly achieve this goal. The most important thing is to be "a gentleman should be detailed" and appoint people without wisdom, so that you can be "* * * in the south". The so-called "the monarch should be detailed" means that the monarch should grasp the major events, important events, important events, important events and important events when governing the country. While other specific and numerous affairs are handled by the minister. Xunzi said, "It is important to know the Lord, but the dark Lord is detailed. The main details, the main details. " ("Wang Ba") In this way, we can "make contributions when things go wrong" and enjoy the pleasure of doing nothing. This is the theoretical application of "a hundred words have roots, a thousand words are important, and a thousand words have harmony" ... Who can cure this "Yellow Emperor's Four Classics and Sixteen Classics"?

On the other hand, the meaning of "be considerate" means that the monarch and the minister are wise but not wise. Choose good people, use good people, give full play to the wisdom of all mid-team leaders, and Qi Xin will work together to do their respective jobs. Xunzi knew this well, so he said, "People are teachers, and officials are capable." : ..... On enabling people with virtue and implementing them with officials, St. Wang Zhidao is also a place guarded by Confucianism. "("Wang Ba ") Jundao article said:" Therefore, the master is anxious for himself, and the secret teacher is anxious for the potential. If you are anxious, you will govern the country, and if you are anxious, you will make a name for yourself. You can be king in the world and bully in the next; If we don't get people here quickly, we will be in trouble, the country will be in chaos, the work will be ruined and the society will be in danger. "The Outline also says:" The Lord knows people and the minister is the governor. Therefore, the rule of Shun is not to let everything happen. "

The most important thing is that the monarch should not resort to all means, be self-sufficient, be modest and self-sustaining, hide his wisdom, give full play to the wisdom of the group, extensively select talents, divide responsibilities and perform their duties, so as to achieve the goal of doing nothing like Yu Shun. Xunzi's theory is completely derived from Huang Lao's research. The Four Classics of the Yellow Emperor, the Law Classics and the Six Points say: "Those who govern the world are lighter than the county and more important than the scholars, so the country is heavy and the body is safe; Cheap money is expensive, so you can make money, and you are expensive, so you can do it. " "Four Classics" also said: "A scholar does not lose his place, but can do his best to go private and go public, and people can learn from it."

Later, Shen Dao developed this theory and summed it up as: "The way of monarch and minister, the minister has nothing to do with everything, and the minister is happy and diligent. I try my best, but you have nothing to do with it. There is no cure for the story, and the correct cure is natural. " ("People's Miscellanies")

Xunzi's works are based on this idea. He changed the previous theoretical thought of "Confucians are rich but lacking in desires, diligent but lacking in deeds" (Biography of Taishigong in Historical Records), absorbed the essence of Taoist thought and formed his own new theory. However, Xunzi did not want to admit that he inherited and developed Huang Lao's Taoist theory, but insisted that it was "guarded by Confucianism." Isn't that ridiculous?

Learn the old yellow magic to let people know.

What Huang Lao said about inaction is their own actions under the rule of law, which can constitute the inaction of the upper rulers. Therefore, Huang Lao paid special attention to the study of criminal name spells. Xunzi inherited Huang Lao's thought, contrary to the Confucian tradition in the past, with special emphasis on the rule of law. He believes that this is indispensable for the emperor's skill. The article "Careful" says: "So, keep your promise, and the moment of five inches is the best in the world. Therefore, it is natural for a gentleman not to leave the room, and the feelings in the sea accumulate over time. " The "technique" mentioned here is the technique of the emperor. The so-called "five-inch instant, the best in the world" refers to laws and regulations and the rule of law. The article "Honor and Disgrace" wrote: "The decree law can listen to public opinion when taking measures, so that it can obey the orders of the son of heaven and protect the people. This is the reason why the princes take the country."

This means that a country's laws and regulations must conform to the legal system, all measures must be taken in time, and political affairs must be handled impartially according to law, so as to maintain the stability of the country and make the people obey the orders of the emperor and protect themselves according to law. In this way, a country will be well governed. Therefore, Xunzi emphasized that the root of national chaos management lies in law. The article "Jundao" also said: "Those who practice the law are the end of the rule, and those who are gentlemen are the source of the law." Xunzi expressed the idea of "emphasizing etiquette and law" in the popular literary form in Xianxiang. He wrote:

"Jun Faming, theory has often, table instrument is known to both. There is a way to advance and retreat, who is king? "

"Jun yi, no entry, said parishioners don't move. Those who practice honor, those who leave insult other teachers? "

"Punishment means Chen, and silver guards (press, that is, boundless). You can't use private doors. There is a law for sin and disaster, and you can't tell the difference. "

"When you teach, there is a rule that collectors wish to be beryllium-free. If you don't ask for it privately, you will be clever. "

"I'm willing to repair, you change, and not disorderly. In order to rule the world, the laws of later generations have become laws. "

Now let's analyze the main idea of these chapters written by Xunzi. The first is that the law should be clear and obvious, so that "the people know the party by its appearance", and every ordinary person knows the standard of distinguishing right from wrong, so that he naturally knows the direction of his actions. The second is the principle of legal prohibition. Order the ban, let the people know that they should act according to law and learn from it. The third article is about strictly abiding by the law and ruling according to law, so as to clarify the truth of clear rewards and punishments. The so-called "punishment according to Chen, guarding its boundaries" means that it must be strictly in accordance with the provisions of the law, and courtiers are not allowed to use punishment without authorization. "There is a law for crimes and disasters", that is, the severity of crimes and the standard of sentencing are based on the law, and the law cannot be replaced by emotion, which can be alleviated or aggravated at will. In fact, this is what Xunzi said in the chapter of "Wang Zhi" and in the chapter of "Gentleman". "The ancients did not punish crimes, and the nobles did not exceed morality ... the punishment remained and the power flowed, and the decrees were as clear as gods." Article 4 is about officials at all levels forbidding bending the law in law enforcement. There is no cleverness as long as you act according to the law. Article 5: The monarch's law, ministers' law enforcement, selflessness to govern the world and make it the norm of a country ruled by law.

Xunzi advocated: monarchical power should be respected, national laws should be clear, prohibitions must be stopped, and orders must be carried out. Punishment is not a crime, but celebration is not a merit. The subject should abide by the law and enforce the law fairly. There are ways to advance and retreat, and you can't ask privately. The monarch and ministers sincerely practice the law, and the rule of law makes the world peaceful. The rule of law mentioned by Xunzi serves to adapt to the feudal autocracy that will be formed at the end of the Warring States Period. Although this distinct thought of rule of law is far from Confucianism, it is consistent with Taoist Huang Lao. Now it is clear to compare what Xunzi said with what Huangdi said in the Four Classics.

Xunzi said: "The monarch knows the law, the reason remains unchanged, and the appearance is determined by the people." He also said: "Those who abide by the law must not do it, but must spread their names." It is said that the law is the standard to judge right and wrong, and it is the criterion that a person should abide by. This is exactly the same as the four classics, which say that "the legalist leads the gains and losses in the rope, and the fame is straight", "the legalist is right" and "the punishment should stand, and the distinction between black and white".

Xunzi said, "Punishment is Chen, so you should guard its boundaries, not private doors." "There are laws for crimes and disasters, and you can't tell the difference." He also said, "You taught me laws to follow, and I am willing to make them smooth." They all solve crimes according to law, not follow the ambiguity. This is in line with the statement in the Four Books and Five Classics and the classic law that "there is a distinction between right and wrong, and it is judged by law, listened to silently, and marked by law". The article "Weighing" says that "the rule of law is not chaotic", and all the ideas of doing things according to law are completely consistent.

Xunzi said: "I am willing to do it, the monarch is changing, and the public is not chaotic." It is said that the law enforcement should be impartial, so that society will not be chaotic. This is in line with the statement in the four books and the classic law that "those who are born with statutes should not be chaotic." The thought of "Gong Jing is selfless, rewards and punishments are trustworthy, so the rule is also".

The above analysis can prove that Xunzi's thought of rule of law originated from Taoism and Huang Lao, thus showing the characteristics of neo-Confucianism.

In addition to emphasizing law, Xunzi also emphasized "technique". As mentioned above, the monarch should "rule the country by art" In the "Non-phase" article, it is said that "it is better to talk than to talk." In "Zhong Ni", I also touted my liegeman's skill of "pampering, taking a position, and being tireless for life", "seeking goodness is important, taking on a big responsibility, and being good at pampering a country and riding a thousand times will have no future trouble", "traveling around the world" and so on. However, this "technology" of keeping pets is really disgusting. It is not only incompatible with Confucianism, but also far from the skill of Huang Lao's thought.

The "skill" of Huang Lao's learning refers to the ways and means by which emperors and monarchs control ministers, that is, as Han Fei said: "The giver grants officials by post, blames the truth by name, and teaches his ministers what they can, and this person is also a teacher." (Ding Fa) also said: "The giver hides in his heart, so that he can attract others and subdue his ministers. Therefore, the law is not obvious, and art does not want to see it. " ("Difficult Three Articles") This kind of "skill" mentioned by Han Fei is also found in Xunzi's book: "Take people by the right way, choose people by the right way ... learn from them with courtesy, and see if you can respect them, follow them, see if you can cope with the situation, and see if you can flow with Yan An." Then, with the right to sound, angry and dangerous, see if you can keep it. Sincere and sincere black and white ... This is Wang Zhidao. "(Jundao)

The above are the methods of employing people, but these methods are not only observed and practiced in daily life and work, but also mixed with deliberately seducing and testing with the rights of colored dogs and horses, which includes special means. Others, such as: "The changes in the world, the domestic affairs, there are people who are prone to caries, and the owner has no reason not to know, it is the last danger." Eyes and ears are clear, so it is narrow, and the owner keeps company. If it is wide, it is necessary to know, so it is dangerous. But, how can the master know? As the saying goes, owners should take a good look at the door of the public. Therefore, the master will have enough confidence before he can; His knowledge (wisdom) is enough to measure (peep) things, and his sincerity is enough to make things settled. The husband is called a national instrument. "(Jundao)

This means that the monarch and emperor have limited personal eyes and ears, the world is big, everything is complicated, and the situation is ever-changing. They must know everything about this country. In addition to using a set of bureaucracy, they must also establish a network with their own cronies-"both sources"-as their eyes and ears, so as to monitor the activities of bureaucrats and spy on the secret situation that the monarch can take measures to maintain social stability and consolidate the autocratic regime. This kind of heart, eyes and ears, Xunzi actually regarded it as a "tool of the country" and considered it indispensable, which shows that Xunzi attached importance to "art"

Xunzi said in "Xiangcheng": "Listen to the classics, understand your needs (feelings), and participate in Wu Jinming's punishment"; "Speech restraint is actually to use points to reward and punish birthdays." Xunzi also emphasized in the chapter "Wang Zhi" that "Wang Zhi's theory, no virtue is not expensive, no official is incompetent, no reward for reactive power, no punishment, and the people are unfortunately in their place." The so-called "imperial court is miserable" means that there is no chance to get a position in the imperial court. All officials must truly perform their duties and reward and punish them according to their achievements. Therefore, the realization of "no luck in the DPRK" is actually achieved by means of accountability, which is the so-called "employing people by law."

Confucianism never talks about the concept of "technique" and opposes it. Xunzi rebelled against the Confucian tradition in the past and talked about politics, which originated from Huang Lao. The Four Classics of the Yellow Emperor discusses this idea for the first time, emphasizing that "if you don't know the skills of the king, you won't be able to cure the world". Later, Shen Buhai inherited and developed this theory, thinking that "a monarch should stand on his foundation, a minister should carry out his end, a monarch should govern his essentials, a minister should carry out his fine work, a monarch should carry out his handle, and a minister should carry out his routine work" (in general), and advocated the method of seeking fame to assess and control lieutenant generals. Xunzi's so-called "knowing people by the road, taking ministers as the government" and "taking the monarch as the detail" borrowed this idea. However, Xunzi's exposition of "technique" has greatly surpassed Shen Buhai's, and even his disciples Han Fei and Li Si dare not teach, which we should understand.

Inheriting Huang Lao's theory of "separation" is secondary and orderly.

Xunzi's theory of "separation" is included in his "ritual system", but this theory and origin come from the Four Classics of Huangdi in Huangxue, which is an indispensable part of Huang Lao's theory of inaction.

The content of Huang Lao's "fen" includes three aspects: first, it refers to the classification of all ethnic groups; The second refers to the division of officials; The third refers to the social division of labor. These three aspects are all related to the fact that "Jundao" is to realize the "Jundao" of "doing nothing above the monarch and doing something below" rather than to preserve our sanity, pursue fame and responsibility. In Huang Lao's works, this problem is clearly stated. For example, the article "The Four Classics of Huangdi Daoyuan" said: "The people do not dispute if they divide by their points. Give it a name, it's up to you. " The silk book "Nine Masters of Yi Yin" says: "The law is clearly divided." "Yin Wenzi on the Avenue" said: "Anyone who is completely cured without defects, regardless of size, should be divided. It is not easy for farmers to be officials. It is not easy for old farmers to grow up and learn from old scholars. If there is nothing to do, what else is there? " It's all about this.

Xunzi inherited Huang Lao's theory, carried it forward and made it concrete. Although it shows the inherent hierarchical thought of Confucianism, it shows a strong color of Huang Lao thought when it is linked with the inaction politics of Taoism. The article "Wang Zhi" said: "Therefore, life cannot be without groups. If there is no division in the group, there will be strife; if there is chaos, there will be confusion; if there is confusion, it will be weak; if it is weak, it will be difficult. You can't get the Palace Museum and live in it. You can't give up courtesy for a while. " The article "Rich Country" also said: "People can't live without groups. If a group has no points, it will struggle. If it struggles, it will be chaotic, and if it is chaotic, it will be poor. Therefore, those who have no points are also harmful, and those who have points are the foundation (big) benefits of the world. " We can see that Xunzi's argument in The Four Classics of the Yellow Emperor, that is, the argument that "the division is based on its points, and everyone does not dispute", shows that Xunzi's theory really originated from Huang Lao.

Xunzi, like Huang Lao, focused on governance, that is, the governance of the country and society. The article "Wang Zhi" said: "One day, with the land and the distinction between upper and lower levels, the Ming King was established and placed under the ownership of the state. Husband and wife don't match, and two bitches don't match. This is a matter of a few days. If you are in the same position, you want to do evil. If you can't support something, go for it. It's messy when you fight. If you mess up, you will be poor. The first king hated his chaos, so he had to divide the etiquette and justice, so that the rich and the poor, the rich and the poor, were close enough to support the world. " Here, "fen" is discussed as a "state system", and its foothold is "to make the rich and the poor equal enough to coexist." Therefore, the existence of hierarchy is natural, and it is "the foundation of the world" for the rich and the poor to rule step by step according to hierarchy. The more important connotation of "points" lies in the "points" of officials, or "points of positions". This is the key to the monarch's inaction. Xunzi knew this well, so he said in the chapter "Jundao": "Judging by virtue and appointing people on merit will make people have their own things and do their own things." He also said: "A person's best interests are like his eyes, ears, nose and mouth. He can't borrow an official. Therefore, the division of labor is not slow, and the order is not chaotic. " Here, when judging by virtue, officials can be awarded by quantity, which is the meaning of "dividing the law between the monarch and the minister" in Nine Masters of Yi Yin. The so-called "each has its own things, each has its own place", which is consistent with the statement in Yin Wenzi Avenue that "different sizes make it difficult for farmers". From here, we can also see that Xunzi inherited the theory of Huang Lao.

Xunzi believes that this division and rule is important because it is an important means and method leading to inaction. The article in Wang Ba said: "When the rule of the country is divided, ministers and officials will listen to what they hear and not what they don't hear; We should respect what we see, not what we can't see. What I have heard and witnessed is sincere, but although I am quiet and secluded, the people dare not disrespect the system to integrate it, which is also a sign of governing the country. "

This is because "the division of labor has been fixed", and all officials are clear about their duties and do their jobs according to their duties. Let the monarch bow down and rule the world. But if you don't act according to the division of responsibilities, or do things without authorization, you will pay a hell of a price. This is what Xunzi said: "Those who kill first are unforgivable, and those who don't catch are unforgivable." Whether you move early or late, you can't go beyond your authority and position. Only in this way can we achieve the "extreme rule"-that is, the realization of inaction. Therefore, it is said that "the responsibilities are clear, the cause is orderly, and the material and technical capabilities are not governed. Justice must be public and private, and justice must be clear and private." . Therefore, the division of labor is not slow, the order is not chaotic, and you can hear clearly and spare no effort. If this is the case, the courtiers and officials as for Shu Ren must cultivate themselves, then dare to stop them, and then dare to accept this position; Shu Ren changed the customs, the villain changed his mind, the traitors were all rebellious, and the husband called politics and religion extremely. Therefore, the son of heaven does not look, does not listen, knows without thinking, works without moving, and sits alone in the world, such as the heart of limbs, which is called a big shape. "(Jundao)

In the above passage, Xunzi believes that politics can achieve the following effects as long as the responsibilities of officials are clearly divided: 1. You can plug private doors, manage private affairs, do everything for the public and handle affairs impartially; 2. Separate governance, perform their duties, the people will listen to the command, dare not neglect, the social order will be orderly, and everything will be handled in time; 3. Ruled by a single responsibility. From the official to the folk, you know your position, so you always restrain your words and deeds and be loyal to your official duties; If we do a good job in our own production for the people, everyone will get his place. In this way, society will change its customs, bad people will turn over a new leaf, and all treacherous and eccentric people will become honest. This is the best state of political education; 4. Politics has reached such a state of perfection, and everything is done well by the liegeman, so the son of heaven can see clearly without looking, understand without listening, understand without considering, and succeed without doing. A person sits there, condescending, and the world obeys his domination, just like dominating his own body, just like the limbs obey his heart and move freely. This is the full expression of Tao. This is the so-called "big shape" of "* * * due south"-that is, the best politics of inaction.

As can be seen from the above, Xunzi took Huang Lao's theory of "division" to the extreme. It was compiled into Jundao, which became an important part of the study of emperors. This is also where Xunzi successfully transformed Confucianism by using Huang Lao's knowledge.

Take the view that human power can conquer nature.

Modern scholars spoke highly of Xunzi's materialistic view of nature, especially the idea of the unity of man and nature. Of course, they all admit that Xunzi was influenced by Taoist culture, especially absorbed the Taoist thoughts of Song Shuo and Yin Wen. These expositions are of great help to our understanding of Xunzi's ideological origin. However, I want to point out that Xunzi's idea that heaven and man can conquer nature comes from Huang Laodao's family, specifically, from the Four Classics of the Yellow Emperor. Let's take a look at how this ideological thread developed and how it was inherited and carried forward by Xunzi.

There is a saying in the Four Classics, Classics, Fa and Guo Dynasties of the Yellow Emperor: "Man is better than heaven, so we should be cautious (avoid). Heaven is better than man, so let him do what he wants."

Sixteen Classics of Surname Debate says: "When it is obvious, when it is an opportunity, people will become guests."

What do these two paragraphs mean? The first paragraph is about the fact that manpower is barely superior to nature, and those inappropriate practices must be avoided; On the contrary, nature is superior to manpower, so people should conform to nature. In the second paragraph, if you want to know the truth from "moral reward" to "subtle punishment", you must grasp the law of circular movement of things, seize the opportunity in time and handle all kinds of affairs well. Heaven (the law of nature) is a cycle that goes on and on. It is the master of all things, but when people master it, the sky becomes a guest in turn-that is, it is used by people.

The above quotation is the earliest record of China's ancient literature about the idea that heaven and man can be separated and human power can conquer heaven, and it is also the most valuable exposition on the relationship between heaven and man in the study of Huang Lao. This positive thought of the Huang-Lao School was later inherited by Song Shuo and Yin Wen of this school and developed into a famous thought of "ruling the world". Let's look at several passages of Mind and Internal Skill written by Song and Yin: "Everything is famous, and saints rule the world because of it, but they don't hurt (cool) and mess up the world." ("Under the Heart") "If you don't lose anything, you can rule everything. A gentleman is a creature, not a thing. " ("Interior Industry") "If you persist in one thing, you can rule everything. The sun and the moon are the same, and heaven and earth are the same. Sages cut things, not for things. " (under the heart)

Song Yin School believes that human power can "control everything", that is, people are the masters of nature, and everything in nature can be controlled by people. The so-called "gentleman's nature is not for things" means that man is the master of nature and he can dominate everything-this is the so-called "cutting things".

The thought of "ruling everything" and "cutting things" of Song Yin School directly influenced Xunzi, and became his famous thought of "serving things" and the theory of "separating heaven from man" and "man conquers heaven": "Morality is more important than monarch; Introspection is light. Chuan said,' a gentleman should do things, but a small person should do them.' (cultivate one's morality) here, the so-called idea that a gentleman is for things and not for things means that people can control everything. Xunzi quoted a biography and said: "A gentleman is a thing, a villain is a thing", which is exactly the same as the article "A saint cuts things, not for things." Therefore, Xunzi said in the article "Encouraging Learning": "I think all day long, so it is better to learn what I have learned later. ..... fake horse, not enough, and go thousands of miles; A man who pretends to be a boat can't swim, but he can't swim. The life of a gentleman is different, good or false. "

Here, "being good and being false to things" means being good at serving things. However, this meaning was comprehensively summarized by Xunzi in "On Heaven", which clearly put forward the idea of "the separation of heaven and man" and "the use of things and me", and finally promoted to the glorious theory of "dominating destiny": "Heaven always exists, not for Yao's existence, not for Jie's death. Governance is good, governance is chaotic. Strong is frugal, poor is not poor; If you are prepared and move, you will not get sick; If you don't do what you say, heaven can't be a disaster. ..... So, if you know the difference between heaven and man, you can say that it is the most human. " "The day has its time, the land has its material, people have their governance, and the husband refers to it. It is confusing to give up his participation and hope that he will participate. " "Think about it on a big day, and then use it when you are familiar with things and animals! Praise it from the sky and use it when you are familiar with your destiny! Wait! Cooked, make it in time! Because many things, familiarity and employment can be transformed! Think about things, think about things, be familiar with things and don't lose them! May things be born, cooked and done! Therefore, if you think about the sky with the wrong person, you will lose the feelings of everything. "

The article "Tian Lun" is indeed the most essential part of Xunzi's theory. It is a materialistic factor in Huang Laotian's theory of man, and it has developed into a systematic materialistic theory. Between heaven and man, it puts human power in a very high position, from employing people, managing affairs and serving, to "dominating fate", which makes Xunzi's thought reach a glorious peak.

In addition, we can also see that some terms in the Four Classics of the Yellow Emperor, such as celestial pole, heavenly power, duty, heavenly destruction, celestial degree, heavenly punishment, heavenly punishment, tiancheng, etc., are all borrowed by Xunzi, so they are all in the theory of heaven. This proves once again that a large part of Xunzi's scholarship comes from Huang Lao's research.

To sum up, although Xunzi was a master of Confucianism at the end of the Warring States period, he did absorb the essence of Taoist culture. The obsolescence and decline of Confucianism at the end of the Warring States period made him rise to shoulder the historical responsibility of transforming and revitalizing Confucianism. Therefore, since Xunzi, he has extensively absorbed Taoist culture, especially Taoism's theory of Huang Lao, and taken its essence to form his "Taoism", which has opened up a broad road for the renewal of Confucianism, and "expressing Taoism with Confucianism" has become the characteristic of new Confucianism. This historical path was finally completed by the joint efforts of Lu Jia and Jia Yi in the early Han Dynasty and Dong Zhongshu in the period of Emperor Wu of Han Dynasty.