荀子贤能思想的转向:以“子产为政”在儒家文本中的嬗变为中心  

The Evolution of“Zichan’s Governance”in Confucian Texts and Xunzi’s Transition in Meritocracy

作　　者：段语璇 Duan Yuxuan

机构地区：[1]复旦大学哲学学院,上海200433

出　　处：《管子学刊》2025年第3期106-116,共11页GuanZi Journal

基　　金：国家社科基金重大项目“中国传统政治哲学观念体系的当代重构研究”(23&ZD235);国家建设高水平大学公派研究生项目(留金选[2024]54号)。

摘　　要：子产在儒门内的不同形象,暗示了荀子的贤能观较之孔子时已发生嬗变。透过荀子的政治哲学反思“子产为政”的局限,可以彰显荀子思想的独特意义:其一,荀子认可的政治贤能要实现既使本国强大又能重建周边秩序的功绩,但子产的“取民”却是不充分的政治形式;其二,子产的“制法”并未确立稳定的社会治理机制,也未能摆脱贵族政治的“人治”弊端。荀子提出第三种贤能思想体系,倡导以士人贤能的“法治”取代宗法贵族的“人治”,并且在“贤贤”原则之下兼顾“亲亲”理念。这一主张使得荀子的贤能政治促成一种“新贤能共同体”,即在“新”非血缘贤能主导下,实现与“旧”血缘贤能的共治格局。The divergent portrayals of Zichan within Pre-Qin Confucian school reflect a shift in Xunzi’s meritocratic philosophy compared to that of Confucius.By analyzing the limitations of Zichan’s governance through Xunzi’s political philosophy,we can elucidate the distinctive significance of Xunzi’s thought:First,Xunzi’s ideal political meritocrats requires not only strengthening the state but also reconstructing a stable regional order,whereas Zichan’s approach of“benefiting the people”(qu min)represents an insufficient form of governance.Second,Zichan’s law-making(zhi fa)failed to establish enduring mechanisms for social governance and remained trapped in the aristocratic tradition of rule by men(ren zhi).Xunzi proposed a third paradigm of meritocracy,advocating the replacement of patriarchal“rule by man”with a merit-based“rule of law”under the principle of“Merit First,Kinship Second”.This vision facilitated the emergence of a“New Meritocratic Community”—a cooperative governance structure in which emerging non-hereditary elites shared power with established hereditary elites under a redefined meritocratic framework.

关 键 词：荀子 子产 贤能政治 新贤能共同体 先秦政治哲学 

分 类 号：B222.6[哲学宗教—中国哲学]