All the research and discussions on the above concepts in the academic communityThere is some discussion and discussion of some major concepts. But what is undeniable is that there are still departmental concepts that need to be deeply explored and fully explained. The concept of “distinguishing” is one of them. The word “distinguish” is picked up in the book “Xunzi”, about 76 times, but it is not long before. [1]133 The phenomenon of “discrimination” and “relation” being mutually false and common is also common. It can be seen that Xunzi particularly valued the concept of “distinguishing”, and his emphasis on “distinguishing” even reached an extremely biased level. The “Speech” of the Female College Student Baocai Club” explains “discern” as “happy. From the heart’s voice. One is urgent.” [2] 219 explains the “discern” that is similar to “discern” as “governance. From the language baocai.com‘s leisure in the words of “discern”.” [2] 311 “Wang Li Ancient and Han Dictionary” lists the four meanings of discrimination, which are: 1. Discern and divide. 2. Pass the “resential”. Controversy, comment. 3. Pass the “resential”. There is a conversation, and the words are heard. 4. Pass the “reflection”. Zhou Zen. [3] The above explanation can be seen that “discern” is related to “heart”, related to speech and discussion, and also related to social management. It contacts people’s hearts and words, and also contacts speech, thinking and social management. All the above meanings of “discrimination” are revealed and displayed in Xunzi’s philosophical system.

For Xunzi, this concept has broken away from the concept of pluralism and has entered the state of in-depth meaning that is consistent with exterior and depth, concrete and abstract. Distinguishing is the starting point of his thinking, it is also a way of thinking, and it is its signature theoretical characteristics, integrating multiple meanings such as humanity discrimination, linguistic logic, and political order. If the deep and gradual meaning of “distinguishing” is systematically analyzed and the capture and section are divided, it can be completely composed of Xunzi’s “distinguishing”. In terms of this, it can be concluded in three aspects: one is that people are very proud to have “distinguished”. This is a “highlight” problem that highlights the moral sensibility of “people”, so as to highlight the legality and justice of the world of value. The second is to “distinguish” from “discrimination”. This is the relationship between the linguistic vision and logical concepts, and uses the verbal quaintness and sentiment as a technical thing to reveal the logical nature of the human social experience world. The third is the “discrimination” of the governance. This is the goal and fate of Xunzi’s “distinguishing” thinking world. The “gift” of “discrimination” is regarded as the main mechanism of social management to solve the organizational and orderly problems of human society.

1. People have “distinguished”: the manifestation of moral sensibility

The axial heart of the 100th century is the representative of the masterThe domain of the discussion is extremely high. The various relationships between people and people, people and society are reflected in various ways. Taoism developed from the unique characteristics of human value, and led to the preservation of individuals on socialization, forming a unique and abstract thinking result such as unrestrained, true, and eternal existence of human life, which was later specifically transformed into Huang Lao’s learning and Huang Lao’s art. Confucianism, from the perspective of the differentiation between people and animals, people and people, integrates individual preservation into socialization, organizationalization, and orderly preservation, and organizes the domain of group preservation of people, specifically expresses Confucius’ “policy and virtue”, Mencius’s politics and benevolence, and Xunzi’s politics and honor, etc. The Mohist school has submerged the individualization and preservation in groups, making individuals become “absents” of the group to form the evil of the group, and formed a series of thought initiatives of “suffering oneself” and “suffering oneself” .

In the relationship between Confucian individual preservation and group preservation, Xunzi also developed from the perspective of people’s value and people’s value in society. He believed that human meaning should be fully displayed in the social field, and life with society as a reference is more interesting. In this process, a person’s moral sensibility has an unscrupulous priority to others. Xunzi developed a series of initiatives that people have “distinguished”. Teacher Mou Zongsan believes that “the energy of a warring nation is expressed as the energy of “mass quantity”, that is, it only expresses the freshness and coarseness of its original material and life, and the change is based on its landscape… The political format and value-related voice condensed in the Zhou Dynasty was terrifying.”[4]10 0 In Xunzi’s words, “the wiser will not be despised, the capable will not be governed, and the wise will not be allowed to be imparted.” In the era of 331, Xunzi, who had a great Confucian sentiment, reconstructed the value sensibility from theory, clarified the boundaries of civilization, and achieved the value fantasy of “combining the literature and integrating governance”. What is the meaning of “combining literature and integrating governance”? “Combining it with gifts, and understanding it with thinking.” [5] 27 Combining the two contents of gifts and thinking are closely related to “discern”. The tribute society is both a request for “literary” and a reality of “governance”. Gifts and thinking are the contents of literature and governance, and they must be realized through &#8