Abstract

In the early Confucian discussion on human nature, the "sex" with "inborn nature" and "human reason why the man who" of the old ambiguity. Xunzi whichever "inborn nature" in terms of meaning "of malicious", but regardless of its internal moral conduct, as a "human reason why the man who" people of nature and not in its so-called "sex deterioration" The "sex", but rather acquired training from the "second human nature" - "virtue" . Thus, Xunzi De conduct regardless of the moral basis to establish the cultivation of virtue also comes down to how possible problems. Acquired for the cultivation of virtue, but people must have access to natural ability of virtue, the virtue of achievements party possible. In Xunzi this裡, success based on the intrinsic virtue of the implement as the "heart." Thus, the cultivation of virtue is that the "mind cure", and "road system to desire", which is seeking the reasonableness of emotional life. Finally, regardless of the Xunzi De Bank, the inherent virtue of a priori and non-dual properties In order to morality led to the "paradox of virtue regardless" will appear, and as regardless of the digestion of this paradox, Xunzi De conduct performance regardless the distinctive character of the practice. The early Confucian discussion about human nature was concerned with both the born nature and the acquired nature. Regarding the former one, Xun Zi advocated his doctrine about the evilness of human nature, while, within his doctrine of virtue, he was talking about the acquired second nature-virtue. Therefore, the construction of the moral foundation of Xun Zi's doctrine of virtue is essentially about the possibility to cultivate virtue. Virtue is something to be acquired, but the cultivation of virtue is only possible if one is equipped with the natural born capacity to acquire it. For Xun Zi, the internal basis of achieving virtue is embodied as the "mind." Accordingly, the cultivation of virtue lies in "governing nature with mind" and "controlling desire by tao," that is, seeking to rationalize the emotional life. Finally, in Xun Zi's doctrine, the internality and non-transcendence of virtue leads to the "paradox of virtue," while Xun Zi's doctrine shows its sharply practical character in its resolution of this paradox