荀子思想导论.docVIP

荀子思想導論 〈性惡〉、《孟子》、〈天論〉思考題 荀子 性惡第二十三 (A 組文章) 23.1 (《荀子集釋》538) ……今人之性，生而有好利焉。順是，故爭奪生而辭讓亡焉。生而有疾惡焉。順是，故殘賊生而忠信亡焉。生而有耳目之欲，有好聲色焉。順是，故淫亂生而禮義亡焉。然則從人之性，順人之情，必出於爭奪，合於犯分亂理而歸於暴。故必將有師法之化、禮義之道，然後出於辭讓、合於文理而歸於治。…… What is the main claim of the passage? What is the argument? What claim is the passage arguing against? Is it arguing against the claim that xìng is good? Who might have claimed that people should follow their xìng? Does Mèngzǐ claim this? How does this passage interpret 性? Does the passage support the conclusion 「性惡」? 23.4 (542) 今人之性，飢而欲飽，寒而欲煖，勞而欲休，此人之情性也。今人飢，見長不敢先食者，將有所讓也。勞而不敢求息者，將有所代也。夫子之讓乎父，弟之讓乎兄；子之代乎父，弟之代乎兄，此二行者，皆反於性而悖於情也。然而孝子之道，禮義之文理也。故順情性則不辭讓矣，辭讓則悖於情性矣。…… What is the relationship between courteous conduct and xìng, according to this passage? What is the role of desire (欲) here and in 23.1? How does this passage interpret 性? Does the passage argue that 「性惡」? Can you see a problem with the view of the relation between 性 and ethical conduct in this and the preceding passage? Compare the view in this passage with the views in Mèngzǐ 6A:1 below. How is Xúnzǐ’s view similar to Gàozǐ’s? 23.6 (545) 夫好利而欲得者，此人之情性也。假之人有弟兄資財而分者，且順情性，好利而欲得；若是，則兄弟相怫奪矣；且化禮義之文理，若是，則讓乎國人矣。故順情性則弟兄爭矣，化禮義則讓乎國人矣。 (B 組文章) 23.9a (547) 孟子曰：「人之性善。」曰：「是不然。」凡古今天下之所謂善者，正理平治也。所謂惡者，偏險悖亂也。是善惡之分也已。今誠以人之性固正理平治邪？則惡用聖王？惡用禮義矣哉？雖有聖王禮義，將曷加於正理平治也哉？今不然，人之性惡。故古者聖人以人之性惡，以為偏險而不正，悖亂而不治，故為之立君上之埶以臨之，明禮義以化之，起法正以治之，重刑罰以禁之，使天下皆出於治、合於善也。是聖王之治而禮義之化也。今當試去君上之埶，無禮義之化；去法正之治，無刑罰之禁；倚而觀天下民人之相與也；若是，則夫彊者害弱而奪之，眾者暴寡而譁之，天下之悖亂而相亡不待頃矣。…… What claim is the target of criticism in this passage? Is it the same or different from the claim in 23.1? What claim does the passage assert? What is its argument? How does the passage interpret xìng? How does it interpret the claim that xìng is good? How does the interpretation of xìng and the argument of this passage relate to the claims of Mèngzǐ 6A:2? How do they relate to 6A:6? If xìng is bad, how do people become good? Can you see a problem with the claim that xìng is bad? Mèngzǐ’s