Scholar usually think Xunzi is diversification in Confucian from Tang and Song dynasty, but Mencius is the orthodox Confucian who succeeds to Confucius. If we don’t interpret Confucius via Mencius and criticize Xunzi on a basis of Mencius thinking, we will find the thought of Xunzi is really succeed to Confucius but not the apostate thinker in Confucian. The thought of human nature is sinful in Xunzi is from the aspect of human nature in Confucius. The thought of the division of heaven and men in Xunzi is also from Confucius’ thinking about heaven. The thought of human nature is sinful and the division of heaven and men what look like not similar to the thought of Confucius, just because he wants to point out and criticizes the thought of Mencius is diversification in Confucain. In the conclusion, we can say the thought of Xunzi is really succession to Confucius and he is the orthodox scholar in Confucian.%唐宋以来视荀子为歧出，认为孔孟一系才是正宗。然跳脱如此框架，破除“以孟解孔”“以孟批荀”的框架，重新检视孔子不言之“性”与“天道”，可以发现荀子的“性恶论”与“天人之分”其实与孔子的观点一脉相承。而《荀子》一书之所以集中论述“性恶”与“天人之分”的思维，正是为批驳孟子悖离传统———擅改“性”之内涵并过度强调“天人合一”的内在思维，欲捍卫儒家之正统而不得不做出的批判。这不仅不是儒学之歧途，反倒反映荀子作为儒学正宗的合理性。只要能够正确理解“性恶”是在“礼义”脉络下的“自然人性论”；而“天人之分”是“合中有分”的天人关系表述，孔荀学说便无扞格。由此便可以重构儒学道统，建立“孔荀”范式。
展开▼
