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JOURNAL OF CRITICAL REVIEWS

ISSN- 2394-5125 VOL 7, ISSUE 06, 2020

XUN KUANG’S PHILOSOPHICAL THOUGHT

Dr. Vo Van Dung,

Khanh Hoa University Email: [email protected] Mobile phone: 0948666159

Abstract Kuang’s philosophical thought was born and developed in a chaotic period in . His philosophical thought was not an exception when he introduced a new look into his philosophical system which seemed to be old issues, by which he wished to build a better . Also, ’s doctrine also had a certain influence on his temporary period in which he was living, with his dedication to worldview, and social views. Though his philosophical views were closely linked with the interests of new aristocratic , actively defending the rising feudal tyranny at the end of the , the achievements in his philosophical system, such as radical atheism in the conception of , the development of cognitive theory and , and the view of the active role of human activities in world and transformation, are a huge step in the history of ancient . Keywords: thought, philosophy, Xun Kuang, worldview, methodology.

1. Introduction Xun Kuang is a thinker, an educator and a writer under the Warring States period. He was also a Confucian Guru, the last representative of Confucian thought in the Confucian period, with the preservation of typical works of . In his works, he critically summarized the ideological achievements of Xiānqín, building the Confucian , the Faija and other theorists, on the basis of Confucianism which was the subject. In terms of the of ancient China, his ideology was a new development. In general, Xun Kuang’s philosophical ideology has been approached by researchers in the following views: firstly, from the perspectives of a historical philosophical representatives; secondly, from the viewpoints of a military politician; thirdly, from a thinker’s perspectives. In general, at any views, the researchers have generalized the life, career and content of Xun Kuang’s thought. However, from the perspectives of Xun Kuang’s philosophical ideology, the author finds that due to Xun Kuang’s philosophical ideology, there are some really distinctive points, as well as even Xun Kuang himself had a particularly different view in his . Because of that, the number of people who have researched on his philosophical , therefore, also have some certain limitations. This is also a great difficulty for those who delve deeply into the study of Xun Kuang’s philosophical thought. On the basis of learning and summarizing practical experience, the author tries to bring a complete research work as well as possible on Xun Kuang’s philosophical thought. Our article will conduct a research to clarify the basic contents of the Xun Kuang’s philosophy. To perform that task, we will use the following main research methods, namely analysis and synthesis, logic and history, comparison and contrast ...etc, to present the problems posed.

2. Content At the end of the Warring States period, there were new inventions to serve the development of agriculture and the agricultural economy of many countries reached a turning point. Handicrafts continued to flourish, urban areas also reached a peak of prosperity. The feudal landlords occupied dominant positions in society. The state was a powerful nation, gradually annexing other countries, unifying China. Xun Kuang was a representative of the growing landlord class. Xun Kuang’s surname is Xun, his real name is Khanh, (born in about 315 and died in 230 BC). People also called him as Ton Khanh. In terms of personalities, he was a man with a will to save life like and . Xun Kuang also gave some arguments to clarify that was his ; however, he was not as aggressive as Mencius when he argued about "characteristics" with Tu, he calmly showed the right and wrong things with clear evidence, through which it is helpful for those can hear about it; it also would not be annoying anyone if they could not listen to, and if he met an aggressive person, he stopped talking with him. He is a confident scholar with many unique ideas and sharp inference. Xun Kuang is a and a thinker rather than a politician. When researching on Xun Kuang’s career, in the Chronicles of Qian, it can be seen that Xun Kuang wrote a book of several thousand words, so (Book) appeared very late in the second century BC. Then this book was collected, arranged and compiled into 32 chapters by , so it was called as "New Book". All these chapters have highlighted a system of ideas as well as the human life of Xun Kuang. Standing on the basic stance of materialism, Xun Kuang summarized, inherited critically all previous ideological currents in all aspects and then built his own doctrine. It can be said that he summarized the history of

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ISSN- 2394-5125 VOL 7, ISSUE 06, 2020 ancient Chinese philosophical thought. Xun Kuang mentioned many issues, each of which was discussed deeply by him in details such as the ontology, epistemology and political-social viewpoints. In terms of the ontological issue in Xun Kuang’s philosophical thought, when discussing this issue, he said that "the and man have a distinction". This is considered the most significant in Xun Kuang’s philosophical thought; he is also not the first philosopher to discuss the relationship between the Heaven and man, but when some of Heaven and man are contrary to the views of "Heaven destiny" or "Heaven’s will" which consider the Heaven is a supreme force that can dominate everything in the world and govern human society. According to history, at the latest period until the Xia, Shang, and Zhou dynasties, the Chinese still believed that Heaven was the creator of all things, the ultimate subject who had mind, will and affection and was friendly and almighty. Xun Kuang dismissed that traditional belief. He accepted the Heaven as the root of life, but he did not believe that the Heaven is a metaphysical existence or a moral . Heaven was only natural to him - a force which was equal to the earth and man; the Heaven was functioned according to natural, eternal and everlasting . He said that "the Heaven is taking place according to a normal rule, not intentionally making Emperor Yao still alive or making King Jie die". According to him, the or bad business of people was done by themselves. The Heaven did not interfere at all. That is the why he said “the Heaven cannot create poverty if human know how to utilize the weather for their harvest. The Heaven cannot make human ill if they eat healthily and exercise regularly. So a drought cannot make people hungry or coldness cannot make people sick; also demons cannot harm people. Xun Kuang also said that the not because human hated coldness but the Heaven ignored winter as well as the land knew that human disliked to work on a field far from their house; the Heaven had ordinary Tao, there are farm land for farmers. According to Xun Kuang’s conception of heaven, Phung Huu Lan (馮 友 蘭) and some other famous Chinese scholars all said that he was influenced by the Naturalism of Lao Tzu , Zhou. Indeed, Lao Tzu said that the basic Tao of the universe operated according to the natural rules that "the Heaven and the earth are inhuman, taking all things as grass dogs ". Xun Kuang said that human should focus on fulfilling our and not contend for the duties of the Heaven. Thus, "we will obtain what we need without doing or asking for help". Those affairs are the “positions” of the Heaven, even human’s thought or judgment are profound or human are talented, all of which does not contribute anything to The Heaven’s Tao. From that point of view, Xun Kuang affirmed the human’s role and position in the world through human’s awareness and world improvement. He advocated that human should give up the habit of relying on nature and should not wait passively for the natural giving, but they have to use their , abilities and strength to survive and develop. In terms of human hood, in according to Xun Kuang, it is essential to strive to develop production, carry out national affairs, and focus on educating and . In doing so, human can be compared equally with the Heaven and the earth. With this , Xun Kuang deconstructed the theory of Heaven which had the will to reward the good and punish the of Macedonian and the Taoist cult of nature. His thought is in the cult of human’s business, the of progress in human life. This thought though somewhat is relevant to Confucian’s ideology, but because he was inclined towards the concept of “ The heaven and human are uncorrelated” , it turns out to be different from the thought of Confucian and Mencius "(Tran Trong Kim 1992) In the era of science that has not yet developed like the Xun Kuang’s period, the study of the universe could not be done, so he advocated that he should only know human affairs to make human more and more improved each day but not care about the Heaven’s affairs. Although there are biochemical contacts between the Heaven and all creatures, each side has its own position. Besides Heaven was only nature that human could understand, then the monstrous phenomena occurring in the sky and earth were nothing to be afraid of. These are not considered as bad omen or good omen. According to Xun Kuang, if human act according to the natural order, they will be happy, otherwise they will have to face disaster. He advised human to be confident, master themselves and just make their effort to develop agricultural production, save money, the Heaven will not let them be poor; human should keep their body healthy and eat and drink in moderation, then the Heaven will not make them ill. Xun Kuang thought that Heaven is nature, that natural force is operated according to certain and eternal rules. Heaven has Heaven’s Tao, human have their own Tao. Heaven’s Tao and human’s Tao are not correlated. Regardless human’s outlook of life, Xun Kuang also presents the theory of vitality. He considered gasoline as the physical element that makes up everything. At the same time, based on the early scientific knowledge of astronomy, geography, biology and medicine, he pointed out the differences between inorganic materials, plants, animals and human. He said that "water and fire have vitality, but there is no life; plants have their life but they cannot perceive; animals have senses but they do not know what rituals are. Humans not only have vitality, life and perception, but also have dignity (which means morality and social organization). So, human is the greatest one among all things. (Gian Chi, Nguyen Hien Le, 1994). Thus, according to Xun Kuang, human are not only a part of the natural world but also the highest product of the natural world. He considered perception and to belong to human characteristics, through which he denied the viewpoint which all things had their prevailed in contemporary religious superstition. Regarding the relationship between human’s body and mind, Xun Kuang thought that human emotions, lust, sensory and thinking activities (mind) are all natural phenomena "which naturally exist ". He admitted that there was no mystical or supernatural force that could govern

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ISSN- 2394-5125 VOL 7, ISSUE 06, 2020 the spiritual life of a person. Xun Kuang affirmed that the human’s body comes first, then their spirit, consciousness, and emotion are born. Human mental phenomena can exist only when it is based on the existence of their physical body. Those remarkable ideas of Xun Kuang really contributed to the development of materialism in ancient China. However, in the conception of nature, he had not yet escaped from the domination of metaphysical methods in which he thought that since the beginning of the world, the condition of heaven and earth had not changed at all. That is also a limitation in his philosophical worldview. In terms of epistemology in Xun Kuang’s philosophical thought, he built the theory of consciousness on the basis of a really remarkable materialism. He affirmed that human have enough capacity to perceive everything in the world. He considered perception to be the reflection of objects and objective phenomena by human, in which the combination of human cognitive capacity with objective things is the condition that creates knowledge. He wrote "what can be known can be understood by human, what thing is suitable for something is called knowledge ”(Gian Chi, Nguyen Hien Le 1994). Xun Kuang asserted that human perception first begins with sensory experience, and each sensory organ has the ability to perceive external objects when they affect the human senses. However, the feelings are very complex, which have no clue and just stop at the external and isolating about objects. In order to be conscious more fully and deeply about things and phenomena, human must rely on the activities of their mental organ which was called "the mind". "The mind clarifies what human get to know. It is clear that through hearing, we can hear the voice, we can only know the picture with our eyes… ” (Gian Chi, Nguyen Hien Le 1994). Mind is the spiritual subject in human, which is capable to control the senses such as ears, eyes, nose, mouth, body- the five senses- is the marshal of all kinds of senses. Therefore, one can distinguish the homogeneity of things, or a kind of thing in the world. The reason why the mind is able to perceive the homogeneity of things is because it is always in a state of non-, best and still. Mind reflects the characteristics of things and phenomena, but it never stops, it remains empty and can still receive new knowledge. Xun Kuang also said that human can only rely on the reasoning effects of thinking to be able to distinguish or guess the properties of things brought about by their senses. However, the activity of the mind is inevitable to take the activity of the sixth sense as the basis. By this way, he correctly dealt with the dialectic relationship between two stages of the cognitive process - the relationship between sensation and thought. Xun Kuang also analyzed all kinds of sensations and he pointed out that under some certain conditions, the abilities and effects of the sensory organs are also limited; hence, sometimes they also bring us incomplete , or incorrect impression of things or phenomena. From the point of view that is inherently unkind/evil, in his epistemological point of view, Xun Kuang also paid much attention to . By education, Xun Kuang believed that “Human characteristics is something we cannot create, but it can be changed. Good characteristics is not born naturally, but we can make it become possible. It is essential to pay attention to work and practice to turn into kind characteristics, including doing everything without being harmful to others to become one’s own characteristics. The characteristics can change one’s will and change one's qualities if staying still for a long time, including doing everything not being harmful to others, all of which can quickly reach divine powers, participating with heaven and earth ... Ordinary man who are kind and do all kind jobs are called saints. So, those who pray for good things can get what they need; those who hard work can get their fruit; then those who have all kind personalities can become saints. Hence, saints are people who are much virtuous. Those who plow a lot will become farmers; those who like to carve and chisel will become carpenters; those who possess a variety of will become traders; those who are meritorious will become gentlemen. Any child of a worker will follow his father's profession as well as no one in a country is not familiar with his style of dress (Gian Chi, Nguyen Hien Le 1994). The education in Xun Kuang’s viewpoint is that there must be a method to shape human nature. He not only emphasized the role of the teacher but also did not underestimate learners’ role. Xun Kuang said that "Learning is not according to what you have. Green comes from indigo is better than indigo; frozen scum turned out to be colder than water. When the tree is straightened like the rope, at night it is bended to make a wheel, then the bend is in accordance with the circular ruler, even if it is dried under the , it cannot be straightened again, because the bending makes it curved. So any wooden tree is straight because of being straightened, any needle is sharp if being sharpened, the gentleman learns widely and checks himself three times a day, then he can work without mistake ”(Gian Chi, Nguyen Hien Le 1994). He said that learning is the essence of losing one’s evil in order to become good. The purpose of learning is to correct oneself and not to learn to show off to others or do false, inhumane and meaningless things; Learning something means you get to know it, when mastering something, you have to work. From the materialistic point of view of the ontology, Xun Kuang correctly solved the fundamental problems of philosophy: the form comes first and then gives birth to consciousness and emotions. He affirmed that human are able to perceive the objective laws of the natural world. He believed that the human’s cognitive process first starts from the experience of the feeling given by the senses, each sense has its own feature that reflects a side, a certain phenomenon of the external objects. Besides, in order to properly perceive the properties of things, it is necessary to rely on a "special sense" that is mind. Xun Kuang thought that only through the reasoning of thinking, human can

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ISSN- 2394-5125 VOL 7, ISSUE 06, 2020 distinguish or correctly judge the nature of things reflected by the sensory organs; however, the activity of thought must also take the activity of the sensory organs as the basis. Due to the limitations of contemporary science, Xun Kuang did not know the role of the brain in the development of thinking; nonetheless, he also had a materialistic view which considers the objective world as the object of perception, properly solving the relationship between feeling and thinking in the cognitive process, considering consciousness as the result of the physical process. However, Xun Kuang’s cognitive theory still has many limitations, in the relationship between feelings and thoughts, he only considered these issues purely in the natural aspect, not figuring out the role of social work in the development process of thinking. He argued that nature and society made them cyclical, which had the permanent form. Socio-political viewpoint in philosophy of Xun Kuang. When mentioning the socio-political view in Xun Kuang’s philosophical thought, we cannot help mention the "name rectification" theory. "Name rectification" has been mentioned since the time of Confucius around questions of morality. However, when it came to Xun Kuang’s period, "Name rectification" was considered in a more comprehensive way. Xun Kuang said that "the name is to point the ". Thanks to the defined name, then the real thing can be distinguished, everything cannot be confused with each other. Thus, nouns and concepts are the reflection of the properties of things in the world. Concept formation must be based on human feelings at first, then they take general properties of things and phenomena brought about by sensory organs to analyze, compare, generalize and summarize those things into each category, then give it a name, thus forming a noun or concept. Continuing to develop the views on logic of the previous philosophical schools, Xun Kuang pointed out the effect of name and the main basis for the name rectification. According to him, the image of things is different, then human separates and understands each thing differently. For different things, their names can be misunderstood, human do not know which thing is precious or invaluable, similar or different. So smart people can distinguish everything, naming thing is just to indicate the real thing. He wrote that "Everything has a name. Similar things have the same names, different things have different names…. Different facts have different names. So to name different by different names are never chaotic. It is the same when talking about the same real things, we never use the same name ”(Gian Chi, Nguyen Hien Le 1994). With that unique logic reasoning, Xun Kuang criticized and outlined the fallacy of the philosophical schools of that time when discussing name and reality, especially the thought of Mingjia and the Late . The essence of the confusion between name and its real form that Xun Kuang criticized is the reflection of contemporary Chinese society. Therefore, the desire to have a benevolent King to unify , flourish ideology and morality as well as end all turmoil in society is not only Xun Kuang’s wish but also the aspiration of the millions of working people in China at that time. When studying the “rectification name” theory of Xun Kuang, it can be seen that among the of the Xiānqín Dynasty, Xun Kuang is the person who discussed this issue the most comprehensively. Since Confucius proposed the theory of “rectification name” to make "a King to be a real King, a subject to be a real subject, a father to be a real father, a child to be a real child", he “rectified names” to "identify the ". His “rectification name” advocacy has more moral significance than a theoretical one. Mencius rectified the name of human and said that "If someone does not know that there is a father or a King, then (those people are not human, but an animal ...); Mencius also said that “ anyone who kills other man is a bandit. Killing that bandit is killing a coward. I heard that killing a man named Tru, I have not heard of killing the King ”(Gian Chi, Nguyen Hien Le 1994). Mencius’s “rectification name” theory “ is much more moral, while Mingjia and Mohism, on the other hand, were for the purpose of logic rather than morality. Xun Kuang wrote that “rectification name” is both to "distinguish noble men or vile ones” and “ differentiate similar things with different ones" (Gian Chi, Nguyen Hien Le (1994). His policy of “rectification name” includes both moral and logical meanings. Most Chinese philosophers considered the human education to be a vital mission. Especially for Confucianism, personal , family, national and social order depend on the issue of human education. Once it can be seen that settling the of the world, ruling the country and managing a family must start from cultivating human, of course it is impossible not to consider the issue of human nature. It is essential to get to know clearly about the human nature and then to accurately plan the methods of training human appropriately and effectively. Thus, the issue of is a very significant matter of Chinese philosophy but for Confucians, it is a fundamental problem. Xun Kuang took care of unkind personality in human while Mencius focused on kindness in human. In the chapter of human’s evil personality, Xun Kuang emphasized the tendency of too much lust as follow: “those who were born with acquisitive desire, according to that nature, they turn out to contest with each other without compromise; those who were born with , according to that characteristics, they can become bandits without ; those were born with a desire for lust, they can becomes adulterers who are not virtuous . Thus, according to the nature of human, the competitiveness definitely takes place, disputing with each other for benefits, all of which will make chaotic and huge mistakes. So, there must be a teacher who has permission to transform (the human nature) and has manners to teach those people, and then has a word of concession to rule them. Considering that issue is seen that the nature of human is evil, it is clear that it is possible to transform evil personality into being virtuous thanks to their merits ”(Gian Chi, Nguyen Hien Le 1994). The words "according to the nature, according to the love" are repeated over and over to emphasize the tendency to overdo of human nature. This tendency itself of

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ISSN- 2394-5125 VOL 7, ISSUE 06, 2020 human’s personality and their acquisitive desires which means " still do not know what is enough in a whole life", is the germ of all harms: Everyone wants too much, everyone needs the same things even these things are limited. If these acquisition are let free, everything will end up in a situation in which supply does not meet the requirement of demand, which causes conflicts and fights and leads to confusion and misery. The standard of distinguishing of Xun Kuang is the standard of merit: what leads to equality is good, what leads to chaos is evil, so he said that human nature which means too much and excessively desires is evil. In the theory of society, Xun Kuang upheld humanity and respected the rituals and Tao of ruling the nation. That is the reason why a King who rules a nation but does not love the people or benefit the people but ask them to love their King is impossible. The people do not employ a King, not risking their life for their King, then having strong warriors and stable rampart is impossible. When the army is not strong, the rampart is not stable, wishing that the enemy does not invade is also impossible. When the enemy comes, praying that there is no danger is not true. The danger of regime collapse or not all depends on Tao of ruling the nation”(Gian Chi, Nguyen Hien Le 1994). Thus, if the ruler would like his nation to be strong, firm and prosperous, there is nothing to do except for asking for help from the people, if the ruler would like the people to submit to him, he has to do national affairs well; if the ruler wishes to build the nation prosperously, he has to find talented people. Moreover, the ruler who would like to let the people love him, he has to be virtuous and humane. He has to be humane and benevolent towards the as well as not show off his authority to the people. If the ruler can do those things, the people will love and respect him, then no enemy can defeat him. Hence, by means of the benevolence and humanity to rule the world, the world of the throne is the root of the people, then the modifications and arrangements that make the throne dignified and endured are the essence to make the throne respectful and sustainable. Xun Kuang said that whoever does well for the King is to make well the root of the world; honoring the King is to honor the root of the world. Because in the ancient times, former Kings wanted to be differentiated to have different classes, so it was either beautiful or ugly, either grateful or ungrateful, either idle or hard-working, all of which are not just to display and show off but to make clear the humane style of a virtuous King and the harmony of mankind which the King can gain". Although Xun Kuang criticized the way of ruling the country with brutal power, he also paid great attention to the method of ruling the nation by law. According to Xun Kuang, although the ceremony is the root policy of ruling a country, just mere ceremony is not enough to govern the country and educate the people, but also there must be some strict punishments, only the ceremony combined with punishments can make the country prosperous. In the mind of upholding the law, Xun Kuang always attached great importance to both reward and punishment. He believed that strict laws can prevent tyranny, hate evil and prevent bad things from happening, as well as implementing correct law can attain good customs. Thanks to his thought, some philosophers of Fajia school such as , , inherited and developed these thought. With their own socio-political views, some later scholars depend on their perspectives would view Xun Kuang in different ways. There is an opinion that Xun Kuang is just a person who added something for ceremony and . So we should classify Xun Kuang into Confucian school. This opinion comes from and later many Chinese scholars also agree with that viewpoint. From the study of Xun Kuang’s philosophical ideas, we found that first of all, his philosophical thought was built on the materialistic worldview and radical atheistic view of nature. Xun Kuang asserted the law of objective development of the natural world, and surmounted the viewpoint that there was nothing to be done about the natural world and the fate theory of previous materialists; he solved exactly the issue of the relationship between human and the natural world. Next, Xun Kuang’s philosophical thought shows an imperfection in the concept of social life. He converted the Heaven in , which is idealistic, into a materialistic Heaven. However, Xun Kuang’s celestial viewpoint has some limitation. His materialistic view is still only intuitive. At the same time, the Heaven in Xun Kuang’s viewpoint also has will, in some extent it also leaves a residue of mysticism. Last but not least, Xun Kuang’s philosophy contains many rich, profound and unique ideas. Xun Kuang discussed the heaven, , human life, knowledge and political theory. His thought was built into a coherent system; it can be said that he was a philosopher who reformed Confucianism. The study of Xun Kuang’s philosophical thoughts brings us the following discussion; Firstly, on the contrary to some opinions that Xun Kuang belongs to the Fajia school, we think that he is a Confucian thinker, which is reflected in his entire thought. However, the enhancement of Confucian ideology of Xun Kuang was not stereotypical, but he supplemented, developed and enriched Confucian philosophy during the Warring States period. If we take a look at Confucianism with general concepts, it can be seen that Confucius belongs to the Tao of "Human" , Mencius belongs to Tao of "Uprightness", and Xun Kuang belongs to Tao of "Ruling". Xun Kuang complemented Confucian-Mencius subjective morality, which makes Confucianism more perfect and meets the inevitable conditions. Then Confucianism has become both school and sect. Second, there an opinion that Xun Kuang is not a philosopher but he is a politician. We realize that Xun Kuang’s philosophy is an important foundation for philosophers of the next generation to inherit and develop. From the atheist worldview, he separated human and heaven into two poles. He said that without social organization, people could not exist. The social organization itself can create a harmonious life. But harmonious life itself must regulate and maintain the duties and responsibilities of each person to make social activities disciplined and ordered. Third, Xun Kuang is a person who

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ISSN- 2394-5125 VOL 7, ISSUE 06, 2020 appreciated the essential role in cognitive activities and social changes. He took a dialectic view towards social problems, from denying the decisive role of heaven towards human destiny. Heaven can neither harm nor save people, in one's life, the success or failure of a man depends on whether he acts against or in harmony with nature. Lastly, Xun Kuang was the one who reconciled the rule of law and the rule of punishment in building a real society. Although he criticized the way of ruling the country with brutal power, he also paid great attention to the method of governing the country by law. According to Tuan Tu, although the ceremony is the root of ruling a country, just mere ceremony is not enough to govern the country and educate the people, but also there must be some strict punishments. Those thoughts can prove that Xun Kuang is a thinker who highly respected the seriousness of the law and valued the role of moral education. Moreover, he is also a person who knew how to combine ethics and law in social administration and management.

3. Conclusion Xun Kuang’s philosophical thought was born in a country situation full of volatility and inevitably dominated by class stance but it showed progress and dialectical look on most issues which he set out. His thought questioned the relationship between the Heaven and human. He thought that heaven has heavenly affairs, nature operates with its own laws, not depending on society or on people; society and people who are good or bad even cannot touch the natural world. Xun Kuang correctly solved the fundamental problem of philosophy: The objective thing is the prior, the conceptual noun which is the reflection of objective things is the latter one. He affirmed that human differ from animals in which they live in communities according to an organized society with a rituals and moralities. With a profound education, he inherited and developed the ideology of Confucianism to a next level.

REFERENCES Gian Chi, Nguyen Hien Le (1994), Xun Kuang, Cultural Publishing House, Hanoi. Sima Qian (1988), Chronicles , Literature Publishing House, Hanoi. Tran Trong Kim (1992), General Chinese Philosophy, Publishing House of , Hanoi.

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