世硕与王充的人性论思想研究——兼论《孟子·告子上》公都子所述告子及两“或曰”的人性论问题

在本性问题上,告子属于“无善无不善”论;“性可以为善,可以为不善”更近于扬雄“性善恶混”论,而与世硕、王充的观点不类;“有性善,有性不善”,则与世硕、王充“人性有善有恶”的主张相同。世硕诸儒与王充,在本性问题上观点是相同的。第一种人性主张,属于“性一”之论;最后一种,则非。因此主张“性一”的竹简《性自命出》(《性情论》)篇,不属于宓子贱、漆雕开、公孙尼子和世硕这帮儒者的作品。

On Shi Shuo and Wang Chong's Doctrines of Human Nature, also about the Two "It is Said"s and Master Gao's Viewpoints about Human Nature as Presented by Gongduzi in the Mencius 11:6

In terms of the original human nature, (1) Master Gao insists that “There is neither goodness or evil with human nature”; (2) The statement that “Human nature can become good or evil” is very close to Yang Xiong’s idea that “Goodness along with evil is originally and interiorly miscellaneous in human nature”, but contrary to Shi Shuo and Wang Chong’s; (3) The conception that “There is someone whose nature is totally good while the other’s is completely bad” is the same as Shi Shuo and Wang Chong’s contention on human nature. Moreover, Shi Shuo’s viewpoint of the original human nature is the same as Wang Chong’s. Of the above three points, the first one is with the conception that “All human nature is the same for everyone”, but the last one is not. Therefore it can be said that the bamboo slips, namely xing zi ming chu, do not bear the conception composed by the early Confucians such as Fu Zijian, Qi Diaokai, Gongsun Nizi and Shi Shuo.