荀子心偽論之詮釋與重建

To interpret and re-establish Xunzi `s theory of “xin-wei-lun”

先秦諸子之歷史評價，少有如荀子這般「每況愈下」。《史記》記稱荀子「最為老師」，且「三為祭酒」，猶與孟子合併一傳。自揚雄評荀子與孟子是「同門而異戶」，唐韓愈評荀子之「性惡」說為「大醇小疵」，至宋代後，「遂詆其言為異端之說，擯其學於道統之外」；荀子儼然淪為孔孟儒家中之「歧途」者。
歷史批評荀學缺失，主要原因有二：其一，荀子倡「性惡」之說，違悖孔孟心性大義；其二，荀子崇尚禮義，且堅持「性惡」之說，不顯主體性，價值根源失落，形成外在的權威思想。
本文以荀子「心」之概念出發，分析詮釋荀子「心偽論」之理論系統：首先，分析荀子「性惡」說之內容與宗旨目的；其次，詮釋荀子言「心」與「偽」之內涵意義；再者，建構荀子學說之價值主體在於「心」，「聖人」乃是「塗之人」之「心」充分之彰顯，而「禮義法度」之「偽」則是聖人具體落實的客觀規範。由此論證，荀子並非於儒家之外別立系統者，而是繼孔子之後將「聖人」之「心」具體化為「禮義法度」之實踐者。

There were few literators like Xunzi (荀子) before Chin Dynasty (秦朝), whose historical appreciation was progressively worse. In Shih-chi (《史記》) , he was praiseworthily comment as “the greatest teacher”, and had the honor of being “appointed as libate (祭酒) for times”. Since Yang-Xiong (揚雄) criticized that he was schismatic with Mengzi (孟子) , and Han-Yu (韓愈) commented on his “xing'e” (性惡) as “a stain on a pure masterpiece” (大醇小疵) , after Sung Dynasty (宋朝), they “abused his lecture as heterodox , and abandoning his ism out of orthodoxy” , Xunzi (荀子) had just like turned into a “unbecoming person” (歧出) of the Confucianists (儒家) . There were two reasons for that Xunzi (荀子) had been criticized : one was his “xing'e” (性惡) , which infringed Confucianism; and the other was, while he advocated li-yi (禮義) , he kept insist on “xing'e” (性惡) ,which had seemed to lose subjective value. This proposal is based on Xunzi's (荀子) concept of “xin” (心), analyzing his theory system of “xin wei lun” (心偽論) : first, to analyze the subject matter and object; second, to interpret the connotation about “xin” (心) and “wei” (偽), furthermore, to construct “xin” (心) as the value of Xunzi's (荀子) theory. “a saint” (聖人) manifestan in full through “xin” (心) of “a ordinary personan” (塗之人), and the “wei” (偽) of “li-yi-fa-du” (禮義法度) is a concrete practicable standard of a saint. Thus to get a demonstration, that Xunzi (荀子) had not set up another system out from Confucianists (儒家) , on the contrary, he became a practicer who crystallized the “xin” (心) of “saint” (聖人) as “li-yi-fa-du” (禮義法度) after Confucius.