CAJ | 학술논문

荀子持“性朴”论而非持“性恶”论，“性朴”、“性恶”两命题完全不相兼容；荀子《性恶》篇之“性恶”系“性不善”之讹，约讹于西汉刘向时代。荀子驳孟子“性善”说并建构起“材一性——伪——积”的性朴说，其理论结构是：材是性的基础，性是材的机能，性即材的性能，材朴则性朴，人为则习积，“材——性”关系若“结构——功能”关系。原始材性若天赋，后天之“伪”（人为）基于原始材性且后天成善、恶之习性或德性皆是可能。人性的具体内容是形神并生的“血气心知”，血气心知下生命皆趋利，朴性乃可化，故治世须教化与管治并行。性朴说是荀子学说体系的基础与核心，是对思孟派人性论的拨正与对孔子“性近习远”人性论的正确绍继与发展，为迄今为止中国思想史上人性说的最高成就。
순자지“성박”론이비지“성악”론，“성박”、“성악”량명제완전불상겸용；순자《성악》편지“성악”계“성불선”지와，약와우서한류향시대。순자박맹자“성선”설병건구기“재일성——위——적”적성박설，기이론결구시：재시성적기출，성시재적궤능，성즉재적성능，재박칙성박，인위칙습적，“재——성”관계약“결구——공능”관계。원시재성약천부，후천지“위”（인위）기우원시재성차후천성선、악지습성혹덕성개시가능。인성적구체내용시형신병생적“혈기심지”，혈기심지하생명개추리，박성내가화，고치세수교화여관치병행。성박설시순자학설체계적기출여핵심，시대사맹파인성론적발정여대공자“성근습원”인성론적정학소계여발전，위흘금위지중국사상사상인성설적최고성취。
Nature's "plainness" and "badness" are completely incompatible with each other. The misinterpretation of "not good (不善) "as "bad (恶) "in the article of 《荀子·性恶》 is about at the time of Liuxiang ( 刘向) , at Xihan Dynasty (西汉) , probably due to careless transcript work or intentional mistranslation under the influence of the prevailing Han mentality. If we restore to the original diction of"not good" throughout the article, the understanding of Xunzi's concept of human nature will be no hard work. An insightful and consistent understanding of his concepts will be free of obstacles by means of either induction or deduction, which may be fully proved by future literature. Xunzi argues against Mengzi in terms of "human nature" and establishes his own concept concerning human nature, that is, "material-nature-education-habit". This concept's theoretical base is that "Material is the basis of human nature, and human nature is the function of material; plain material moulds into plain nature, and later education can formulate human habits; the relationship between material and nature is similar to that between structure and function. Original materials are like human talents, acquired education is based on original materials and thus it's possible to result in both good and bad habits. Xunzi holds the opinion that heaven way is the movement of the universe, the shift of ying-yang. According to him, human nature is the result of one's physical vigor. It's the integration of heaven and human, not in the sense of ethics. He says "Do not intent to compete with heaven, for human are human, not heaven". Human nature is the result of physical vigor, so it can be nourished, and therefore, both education and supervision are indispensible for effective management. The plainness of human nature is the foundation and core for Xunzi's theoretical system, the correction of Si-meng's approach, and the continuity and development of Kongzi's approach, and also, the highest achievement so far in the field of human nature.