《荀子》中「性」與「偽」的多重結構

本文首先釐清「性」和「偽」在《荀子》中的定義和用法。本文將指出，「性」和「偽」都各自有兩個定義，並且對於這兩個概念來說，相對應的兩個定義構成一種兩重的結構－即相關的兩個定義並不僅僅指向該概定的兩個面向，同時彼此之間具有一種遞進的、有層序的關係。本文將進一步論證，「性」的兩重結構和「偽」的兩重結構可以重疊構成一種三重結構－即人天生的質具，人天生質具的表現和轉化，以及因此成就的完善人格和文化秩序。這種三重結構不但能澄清「人之性惡，其善者偽也」的意義，並且印證了《荀子》所說的「性者、本始材朴也；偽者、文理隆盛也。……性偽合而天下治」。本文亦將說明，「偽」強調的是人類思慮、反省的能力；「性」、「偽」結合而成的三重結構，描述了人通過思慮、反省的過程，以達致自我轉化和自我實現。同時，正正是通過這種三重結構，《荀子》證立儒家禮樂的合理性－禮樂代表了人類的自我規範，而這種自我規範必須通過思慮和反省才能達成。

關鍵字

荀子；性；偽；自我轉化

並列摘要

This paper analyses the usage of the two concepts of nature (xing) and artifice (wei) in the Xunzi. It will be suggested that each of the two concepts is given two definitions in the Xunzi and that in each case the two definitions form into a two-tier structure. That is, each concept has not only two aspects but the two aspects are also of two stages, one acting as the basis of the other. The two concepts could be further combined and gives us a three-tier structure of human agency. According to such an understanding, the natural endowment of human beings is the target of reflection and transformation. Human beings reflect upon our natural endowment and give it a form of expression, the result of which is human action. Through the accumulation of human action we could construct out of it some normative principles and form human culture. On the one hand, such a three-tier structure of human agency explains why Xunzi thinks that nature of humans is bad and that any good comes from artifice. It is because nature by itself does not have a proper form of expression and will only disrupt agency and give rise to bad consequences. A good form of expression and consequently good action could only be the result of artifice, which consists of perception, reflection and deliberation. On the other hand, such a three-tier structure also explains why Xunzi emphasizes nonetheless that nature and artifice must be joined together to accomplish order and flourishing. For without nature, there is nothing to be reflected upon and to be transformed. The three-tier structure of human agency discloses Xunzi's vision that human beings are not the slave of our natural endowment but could deliberate and reflect upon our nature so as to bring about self-transformation and self-realisation. It is also through such a structure that Xunzi justifies Confucian rituals, for rituals are self-imposed norms and represent the best form of expression of our nature.