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目前学界针对《荀子》历史观的研究观点主要有进化史观与循环史观两种。这两种观点都可在《荀子》文本中求得某些支持,同时又都面临难以解释之处:持进化史观的胡适先生将《荀子》所言之特定个人的积学向善作为主要依据,但此种特定个人的作为,与历史总体的“进化”趋势并无固定的对应关系;持循环史观的郭沫若先生将《荀子》书中对自然界与人类社会的某些循环性运动作为主要依据,但此种性质却不适用于自然界与人类礼义秩序的发生过程。笔者认为,《荀子》所持的历史观整体而言应是进步史观,其笔下的历史进步性不但表现在古代人类的混战状态被礼义秩序所取代,而且在这一历史流变的背后,还存在着人类道德生成的历史过程,也就是人类由无法评判是非善恶到能够依据礼义来评判是非善恶,以至自觉的行善积善的过程。对《荀子》而言,历史局部所存在的循环特征,并不能否定历史在整体上的进步性质。
At present, the academic viewpoints on the historical view of Xunzi mainly include two aspects: the view of evolutionary history and the view of circular history. Both of these views can find some support in the text of Xunzi and at the same time are hard to explain: Hu Shih, who holds the view of evolutionary history, mainly focuses on the good of the specific individuals as mentioned in Xunzi Based on this, but such a particular individual’s actions have no fixed correspondence with the trend of “evolution” in the history as a whole. Mr. Guo Moruo, who holds the view of circular history, divides some of the cyclical nature of the book of nature and human society in Xunzi’s book Movement as the main basis, but this nature does not apply to the occurrence of the order of nature and human litigation. The author believes that the view of history held by Xunzi should be the concept of progressiveness as a whole. The progressiveness of his works is not only reflected in the fact that the state of melee and righteousness was replaced by the melee state of mankind, but also behind this historical change, There is also a historical process of the generation of human morality, that is, the process by which human beings can not judge good and bad from being unable to judge whether they are good or evil and can judge non-good and evil according to etiquette and even consciously doing good and good. For Xunzi, the cyclical features of local history can not deny the progressive nature of history as a whole.