性含善恶与效法三代:钟泰的荀学重构  

Virtue and Evil in Nature and Three-Generation Emulation: Zhong Tai’s Reconstruction of Xunzi’s Philosophy

作　　者：成玮 Cheng Wei

机构地区：[1]华东师范大学国际汉语文化学院,上海200062

出　　处：《中山大学学报（社会科学版）》2024年第3期128-137,共10页Journal of Sun Yat-sen University(Social Science Edition)

基　　金：国家社会科学基金后期资助一般项目“晚清民国古典文学研究”(21FZWB055)。

摘　　要：钟泰深研《荀子》,对其义理作了重构。这主要表现为两点:一是揭示荀子虽主张性恶,却仍不废性善,对于荀学所言由精神虚静而获取的认知能力,反有所轻忽;二是揭示荀子所称“先王”“后王”,辞异义同。具体所指,他先以西周当之,后扩展至三代。这些说法,同荀子原意多有参差。究其成因,或立足于钟泰自身程朱理学的立场,或服从于构造先秦诸子谱系的要求,或有取于稍前章太炎的议论。钟泰经由重释荀子,将理学式的“心统性情”说上溯至先秦;同时,荀学注重制度建设,钟泰则赋予制度以历时变化的动力,并加入反对世袭等现代观念。两面合观,反本而开新,可谓一种创造性阐释。Zhong Tai钟泰delved deeply into Xunzi荀子and reconstructed its theory.This is mainly manifested in two aspects:first,he revealed that although Xunzi advocated the inherent evil nature,he did not negate the inherent good nature;in addition,the cognitive ability acquired through spiritual tranquility as described in Xunzi’s teachings was downplayed.Second,Zhong revealed that Xunzi’s distinction between“the former king”and“the later king”was actually two different terms in similar meaning.Specifically,he first referred to the Western Zhou Dynasty,and then extended to the Three Dynasties.These interpretations deviated from Xunzi’s original intentions due to different causes:Zhong’s own position in the Cheng and Zhu程朱school of Neo-Confucianism,the need to construct a genealogy of pre-Qin thinkers,and the influence from the earlier discussion of Zhang Taiyan章太炎.Zhong’s reinterpretation of Xunzi traces the Neo-Confucian concept of“the unity of mind and nature”back to the pre-Qin period.While Xunzi focused on institutional construction,Zhong endowed institutions with the dynamic force of diachronic change and incorporated modern concepts such as opposition to hereditary succession.Zhong’s attempts of combining two perspectives and departing from the original while introducing new ideas can be regarded as a creative interpretation.

关 键 词：钟泰 荀子 人性论 先王 后王 

分 类 号：B222.6[哲学宗教—中国哲学]