Abstract

Xunzi's moral theory of practice, they do not attach importance to "sex", not as a person of reason will be different from the beasts were; person's philosophy is the key to understanding the "heart." The main significance of the heart as a "cognitive justice" and "self-ism" can be one of the more abundant "demasking heart." Demasking heart and sexual relationship, that is the heart of governance, from the pseudo-resistance. Demasking heart has been able to so, was due to demasking heart with a "virtual", "One", "static" three major functions, clear and bright as a big heart; together with its cognitive meaning and self-Han a doctrine that can "Road "As a cognitive object, and to achieve the" Road "as a recognition of the ultimate goal. "Road" or "human reason," and "gentleman," the essence of "propriety", the objective of moral practice, external, authoritative criterion. Demasking heart "to know", the then "may," and "keep the road to ban non-road", from the known to the lines, display moral practice must be the basis for moral theory of knowledge. Demasking heart as a human being's moral philosophy and theory of knowledge to understand the core concepts of the real one and "sex" are different and the treatment of heart; and is a "rational mind", and with both cognitive and autonomy . However, "Road" is higher than demasking heart above the criterion for the maximum trade-off, "said" the plot from the minds of the saints, so the created pseudo-learning. The question is: create "road" the first saint possible? Xunzi not be answered or resolved, which formed the root of the problem Xun Xue. In the realm of moral practice, Hsun tzu is not so concerned with the idea of ​​"nature" ; this is not what seperates man from the beasts. The key to understanding the philosophy of man is in the "mind" . The meaning of mind lies in an "epistemology" and a "subject". Combined these create a "Chieh-pi-hsin". The relationship between this "chieh-pi-hsin" and "hsing" then lies in the " hsin chih hsing "and 'hua hsing chi wei". Concretely speaking, the "Tao" could be said to be the epistemological object of this "chieh-pi-hsin" and also the goal of the epistemology. This "Tao" is a "Humanis-tic Tao", a "Superior Man's Tao"; its essence is in "propriety" . It is an objective, external and authoritative standard of moral practice. One can know and implement the "Tao" through this "chieh-pi-hsin". It is obvious however, that the implementation of a moral practice is in need of a moral epistemology as a base. The "chieh-pi-hsin" is the kernel of understanding a philosophy of man and a moral epistemology. Finally, "Tao" transcends this "chieh-pi-hsin" as an external, authoritative standard. "Tao" is what the sage considers in creating his authority. The problem remains though of how the first sage was able to accomplish this. Hsun tzu never completely explained this and it has become a problem of genesis in the subsequent study of Hsun Tzu.