荀子的理想人格是「盡倫盡制」的聖王，然歷來對於荀學一個深切的批評，是荀學式的聖王，並無創制禮義的內在根基，故認為荀學乃「無根」之學。筆者首先釐定荀子的基源問題在於成人成聖，進而覷緊「成人」此一核心關懷，分析出三層「成人之欲」: 生理性之欲、對社會性價值的追求和倫理性之欲。再次則深究「化性成人」的本然機制，藉此論證身國共治之道的內在根基。最後，從「自我價值」之實現的角度，闡明荀子的修身與治國得以結合的依據，以及(首位)聖人為何能夠創制禮義。本文結論是:成人之欲結合經驗積靡，保證了荀學確可為「有根」之學; (首位)聖人具備足夠的理論與實踐基礎，來創制禮義、化性起偽，成為「盡倫盡制」的聖王。

Xunzi’s 荀子 ideal personality is a sage king who “completely realizes all ethics and rules;” that is, a model of both the inner sage and outer king. However, a profound criticism of Xunzi’s learning has always been that his sage kings did not have the inner foundation to create rituals and righteousness. Therefore, Xunzi’s thought is considered to be a “foundationless” type of learning. 

In this article, I redefine the fundamental issue in Xunzi’s thought as involving the realization of human potential, not just the construction of objective order. Focusing on the core concern of “realizing human potential,” I next analyze three different levels of “human desire:” physiological desire, the desire for social values, and the desire for ethical values. Then, I delve into the natural mechanism of “transforming the nature and becoming human” to demonstrate the inner foundation of the way of co-governing the body and the state. Finally, from the perspective of the realization of “self-worth,” I clarify the basis for Xunzi’s combination of selfcultivation and governance, and explain why the (first) sage was able to create rituals and righteousness. 

The conclusion of this article is that “the desire to realize oneself and experiential feedback” ensures that Xunzi’s learning indeed has a foundation. The (first) sage possessed sufficient theoretical and practical foundations to create rituals and righteousness, and become a sage king who could “completely realize all ethics and rules.”

荀子;身體論;欲望;自我;內聖外王

Xunzi 荀子; mind-body theory; desire; ego; inner sageliness and outer kingliness