明“分”使群与尚“术”利生——统类视域中的荀子政治哲学
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摘要
作为战国末期儒家的代表人物,荀子有着丰富的从政实践经历,其在儒家固有政治思想的基础之上,发展出了明"分"使群与尚"术"利生的政治哲学。明"分"使群蕴含了"分"何以能"群"、王道与霸道、君主与礼法、君臣(民)之分等内容,体现了统类视域中政治哲学的科学性与制度化。尚"术"利生则蕴含了君道四统之术、"从道不从君"的君权限制之术、参之以礼、禁之以等、校之以功的人才衡量之术,训诲、听从、谏争、补拂的灵活为臣之术,体现了荀子政治哲学的时机化、灵活化的具体方法。这两大方面共同体现了荀子政治哲学的科学性与艺术性的统一。时至今日,荀子政治哲学对于营造良好政治生态仍有重要借鉴意义。
As a representative of Confucianism in the late Warring States period. Xunzi had rich experience in political practice. On the basis of the inherent political thought of Confucianism, he developed a political philosophy of splitting to make groups and advocating "Shu" to benefit people. The former contains how to split so as to make groups, benevolent government(Wang) and rule by force of dictators(Ba), the classification of the monarch and the law, the emperor and the minister(the people), which reflects the scientific and institutionalization of political philosophy in the systematic perspective. The latter contains the art of the four cardinal principles of the emperor; the art of limiting the emperor's power; the art of evaluating talents, such as to consider the courtesy, to arrange the ranks, and to promote the achieved; the art of being a smart subject, including instruction, obedience, argument, supplement. It embodies the concrete method of timeliness and flexibility in Xunzi's political philosophy. These two aspects present the scientific and artistic unity of his political philosophy. Up to now, Xunzi's political philosophy still has important reference significance for creating a good political ecology.
As a representative of Confucianism in the late Warring States period. Xunzi had rich experience in political practice. On the basis of the inherent political thought of Confucianism, he developed a political philosophy of splitting to make groups and advocating "Shu" to benefit people. The former contains how to split so as to make groups, benevolent government(Wang) and rule by force of dictators(Ba), the classification of the monarch and the law, the emperor and the minister(the people), which reflects the scientific and institutionalization of political philosophy in the systematic perspective. The latter contains the art of the four cardinal principles of the emperor; the art of limiting the emperor's power; the art of evaluating talents, such as to consider the courtesy, to arrange the ranks, and to promote the achieved; the art of being a smart subject, including instruction, obedience, argument, supplement. It embodies the concrete method of timeliness and flexibility in Xunzi's political philosophy. These two aspects present the scientific and artistic unity of his political philosophy. Up to now, Xunzi's political philosophy still has important reference significance for creating a good political ecology.
引文
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[2]朱熹.四书章句集注[M].北京:中华书局,2011.
[3]王先谦.荀子集解[M].沈啸寰,王星贤,点校.北京:中华书局,2012.
[4]司马迁.史记[M].北京:中华书局,2009:456.
[5]牟宗三.政道与治道[M].长春:吉林出版集团,2010:27.
[6]葛兆光.中国思想史:第1卷[M].上海:复旦大学出版社,2015:292.
[7]储昭华.明分之道[M].北京:商务印书馆,2007:149.
[8]东方朔.荀子思想研究论集:合理性之寻求[M].上海:上海人民出版社,2017:18.
[9]姚海涛.荀子“辨”的思想视界[J].临沂大学学报,2018,40(2):29-37.
[10]李零.郭店楚简校读记[M].北京:北京大学出版社,2002:131.
[11]张灏.幽暗意识与时代探索[M].广州:广东人民出版社,2016.
[12]陈来.孔子·孟子·荀子:先秦儒学讲稿[M].北京:生活·读书·新知三联书店,2017:238.
[13]姚海涛.荀子“积”的思想视界[J].江南大学学报(人文社会科学版),2018,17(1):5-10.
[14]许倬云.中国古代社会史论[M].桂林:广西师范大学出版社,2006:44.
[15]萧公权.中国政治思想史[M].沈阳:辽宁教育出版社,1998:67.
[16]王天海.荀子校释[M].上海:上海古籍出版社,2005:581.
[19]姚海涛.荀子读书为学的抽绎与省思[J].重庆三峡学院学报,2018(2):84-91.