荀子的政制设计与学派归属  

Master Xun's Political System Design and the Attribution of his School

作　　者：赵法生[1] 

机构地区：[1]中国社会科学院宗教所

出　　处：《哲学研究》2016年第5期68-77,129,共10页Philosophical Research

摘　　要：以往学者判断荀子的学派归属,或基于其心性论,或基于其道德观;而单从心性论或者道德观,似不足以对荀子究竟是儒家还是法家做出评价。为此,本文引入政治体制的维度,从其政治思想与道德思想的内在关联出发,重新审视荀子的学派归属问题。本文认为,荀子号称"审周道"以建制,但它所建构的政治体制并非周制而是秦制。荀子考察秦国之后,对其治道赞赏有加,对其"无儒"深表遗憾,试图通过"治人"将儒家道德植入秦国的"治法"之上。但是,由于他的礼义过度政治化、外在化和形式化,导致荀学中的礼演变为与法相类似的强制性规范,从而使儒家道德发生异变,孔子的"道之以德,齐之以礼"蜕变为"道之以政,齐之以刑"。可见,荀学中"治人"与"治法"的矛盾,是法家政制与儒家道德矛盾的外化,最后不是儒家的治人驯服了法家的治法,而是法家的治法扭曲了儒家的治人。因此,从道德和政治思想两方面来看,荀子很难算作真正意义上的儒家,而是受儒家影响的法家即"儒法"。荀学的出现,适应了秦以后君主专制政治的需要,奠定了此后两千多年君主专制模式的思想基础。中国现代政治文明的建立,必须超越荀学的"卡夫丁峡谷"。Scholars used to make a judgment on the attribution of Master Xun's school either through his ideas of human nature or his ideas of virtue. Solely relying on his ideas of human nature or virtue,however,cannot draw an objective conclusion on the nature of school of Master Xun. With this purpose,this paper rethinks the nature of Master Xun from the internal relation between his political and virtuous ideas. It is suggested in this paper that,the political system proposed by Master Xun is the Qin System rather than the Zhou System. After his investigation of the Qin,Master Xun praised its politics but felt regretted for its lack of Confucianism,and he attempted to combine Confucian virtue and Legalist political system. However,since he politicized and formalized Confucian rite,Confucian virtue was changed. The internal incompatibility between Confucianism and Legalism led to the result that Legalist politics distorted Confucian virtue,rather than that Confucian virtue overcame Legalist politics. From the perspective of his virtuous and political ideas,Master Xun can hardly be attributed to Confucianism,but is a Legalist that is influenced by Confucianism. The ideas of Master Xun contain the gene of Chinese traditional absolute monarchy,which the establishment of Chinese modern political civilization must step cross.

关 键 词：荀子 法家 礼义 治人 治法 

分 类 号：B222.6[哲学宗教—中国哲学]