國立臺灣大學哲學論評

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This paper analyses the usage of the two concepts of nature (xing) and artifice (wei) in the Xunzi. It will be suggested that each of the two concepts is given two definitions in the Xunzi and that in each case the two definitions form into a two-tier structure. That is, each concept has not only two aspects but the two aspects are also of two stages, one acting as the basis of the other. The two concepts could be further combined and gives us a three-tier structure of human agency. According to such an understanding, the natural endowment of human beings is the target of reflection and transformation. Human beings reflect upon our natural endowment and give it a form of expression, the result of which is human action. Through the accumulation of human action we could construct out of it some normative principles and form human culture. On the one hand, such a three-tier structure of human agency explains why Xunzi thinks that nature of humans is bad and that any good comes from artifice. It is because nature by itself does not have a proper form of expression and will only disrupt agency and give rise to bad consequences. A good form of expression and consequently good action could only be the result of artifice, which consists of perception, reflection and deliberation. On the other hand, such a three-tier structure also explains why Xunzi emphasizes nonetheless that nature and artifice must be joined together to accomplish order and flourishing. For without nature, there is nothing to be reflected upon and to be transformed. The three-tier structure of human agency discloses Xunzi’s vision that human beings are not the slave of our natural endowment but could deliberate and reflect upon our nature so as to bring about self-transformation and self-realisation. It is also through such a structure that Xunzi justifies Confucian rituals, for rituals are self-imposed norms and represent the best form of expression of our nature.