節遇謂之命—《荀子》命論思想研究

Abstract

關於荀子的命論研究，學界多偏重闡發其「天人」關係，並將命視為「概念」或「定義」來看待。這種取徑，雖然有助釐清荀子與先儒間天人觀之別，容易建立「命」的討論支點。但也因為太重視天人闡釋，恐不能宏觀《荀子》對先儒「命」的承繼與真義。特別是當我們留意到荀子「節遇謂之命」與具有「正名」以「正政」的特點，便不難發現，「命」除去天人關係的討論外，尚隱含其對先儒命觀的承繼與為政層面的關注。因此，為了突破學界研究的限制，彰顯荀子命觀背後的主體形塑歷程。本論文將從「正名」與「積善成聖的個體完成」兩面向進行詮釋。一方面藉「節」、「遇」凸顯荀子在天道、人道的闡釋，以深觀其針對沒落之世斬截而出的「歷史典範」新銓。另一方面，將荀子的「命」視為由「自我價值意識的挑戰與建構」的觸發點，以深探用仕效驗的形成。以此兩種詮釋來建構本論文，不僅不會排除過去的研究成果，反而還能帶領我們進一步看到荀子對先儒命觀的繼承與開創，更能涵括為學意義、義利關係、人格境界等層面的討論。更關鍵的是，當我們將「命」與「自我價值意識」相連，便順勢帶出個體的價值認同，以及其實踐行動所代表「儒者之所以為儒者」的身份意義與價值。是以，透過以上梳理，個體也就能夠有機會從原先「以為神」的昏昧狀態，逐步轉化至積善成德的「義榮」境界。個體的自我價值認同，與「制天命而用」的事功行動，也正在這樣的轉化下成為可能。In the study of Xunzi's theory of fate, most scholars have emphasized the relationship between heaven and man, and regarded fate as a "concept" or "definition." Although this approach helps clarify the differences between Xunzi's view of heaven and man and that of the pre-qin Confucist, making it easier to build up the basis of the discussion of "fate," it focuses too much on the relationship between heaven and man. Accordingly, the excessive emphasis on the interpretation of heaven and man, results in the limitation of offering a broader view of Xunzi's inheritance and interpretation of "fate" from the Confucian scholars. Especially when we take a deeper look at Xunzi's idea that "opportunities encountered unexpectedly are called fate" and that it includes the characteristic of "name correcting" and "correcting the politics," it is not difficult to realize that in addition to the discussion of the relationship between heaven and man, "fate" also implies the inheritance of Confucian concept of fate and the concern for the political aspect.Therefore, in order to break through the limitations of academic research and to highlight the process of subject shaped behind Xunzi's concept of "fate," this paper will focus on the "name correcting" and the "correcting of politics," the concepts put forward in Xunzi's discussion of "fate." We will interpret Xunzi's concept of fate from two aspects: "name correcting" and "personal fulfillment of accumulating goodness and becoming holy." On one hand, Xunzi's interpretation of heavenly and humane ways is emphasized by the terms "Jei(節) " and " Yu(遇)," so as to give a deeper insight into the "historical paradigm," an idea thathe cut out for the deteriorating world. On the other hand, Xunzi's "fate" is seen as a triggering point from the "challenge and construction of self-worth" in order to deeply explore the formation of the experience of using one's own life. By constructing pespectives with these two interpretations, not only will we not omit the results of past research, but we will also be able to emboay Xunzi's inheritance and innovation of the Confucian concept toward fate. We also encompass the discussions of the meaning of behavior, the relationship between righteousness and profit, and the realm of personality. More importantly, when we connect"fate" with "self-worth," it brings out the individual's value identity, as well as the meaning and value of "what makes a Confucian a Confucian," which is represented by his practical actions. Therefore, through this process, an individual can have the opportunity to gradually transform from the original state of ignorance of "considers such them as supernatural " to the realm of "honor of Yi(義榮)" of accumulating goodness and virtue. An individual's self-worth and the action of "regulating whatheaven has mandated and using" also becomes possible under this transformation.