2024年4月25日发(作者：手机pc模拟器安卓版下载)

孟子言人之性善，荀子言人之性恶。夫太极生五行，然后利害生焉，而太极不可以利

害言也。性生乎情，有情然后善恶形焉，而性不可以善恶言也。此吾所以异于二子。

孟子以恻隐之心人皆有之，因以谓人之性无不仁。就所谓性者如其说，必也怨毒忿戾

之心人皆无之，然后可以言人之性无不善，而人果皆无之乎？孟子以恻隐之心为性者，以

其在内也。夫恻隐之心与怨毒忿戾之心，其有感于外而后出乎中者，有不同乎？

荀子曰：“其为善者，伪也。”就所谓性者如其说，必也恻隐之心人皆无之，然后可以

言善者伪也，为人果皆无之乎？荀子曰：“陶人化土而为埴，埴岂土之性也哉？”夫陶人不

以木为埴者，惟土有埴之性焉，乌在其为伪也？

On the origin of the Nature

By Wang Anshi

Mencius says that the nature of man is good, while Hsun Tzu considers it

evil. Tai Chi begets the five elements (metal, wood, water, fire and earth), and

then begets good and evil, but Tai Chi cannot be judged by good and evil. The

human nature is produced by temperament, so first we have temperament,

and then beget the good and evil, but we cannot say the human nature is

good or evil. This is what I am different from the two above.

Mencius thinks all men have a mind which cannot bear to see the

sufferings of others, therefore, no one is evil. If the human nature is like what

he says, there mustn’t be any hatred or anger, and we can say the human

nature is good. But doesn’t the hatred or anger really exist? Mencius takes

the commiseration as men’s nature, which is judged from the inside. The

commiseration and the hatred are influenced by the situation first and then

expressed, don’t you think there is any difference between these two?

Hsun Tzu says:“The nature of man is evil and his goodness is only

acquired.”If what he says is true, there mustn’t be any commiseration, and

we will say the goodness is only acquired. But doesn’t the commiseration

really exist? Hsun Tzu says:“The pottery figurine changes into soil and

becomes clay, is clay the nature of soil?”The nature of the pottery figurine

isn’t the clay, but the soil has the nature of clay. Are they acquired?