| Summary: | “礼”是荀学的核心，礼的起源常被归因于性恶和社会因素，带有外在强制性特点。然而细读荀子的《礼论》篇，荀子对丧祭礼的解说实际把礼的根基立在了人的思慕情之上，说明礼实则起于内在主观情感。他的思慕情内涵丰富，吸收了自周代的孝和报本，采纳孔子丧祭观中重情的态度和礼的节制功用，也吸收孟子丧祭观的“诚”于他思慕情的忠厚内涵，将孟子认为需完备礼仪而后祭祀的做法归为三月之殡的慎终。可说荀子吸收孔孟的丧祭观，发展了自己的一套丧祭理念，对丧祭的种种根据都作了解说，也弥补了孔孟丧祭观之依据的疑惑。荀子的思慕情有四种内涵，爱、敬、忠厚与思念。荀子主张“称情而立文”，认为丧祭礼抒发了不容于己的思慕情，而礼又反之调节且文饰了人情。孔荀的理想是恢复周礼，荀子重丧祭，期望达到的便是“忠信爱敬之至矣，礼节文貌之盛矣”的情文俱尽的和谐社会盛况。Xun Zi is the most outstanding person of the pre-qin Confucianism. Propriety is a core study of Xun Zi’s thought, the origin of ritual is often attributed to the evil nature and social factors. However, <Discourse on Ritual Principles> hints a different explanation on its origin, Xun zi said “the practice was established to be equal to the emotions involved”. This emotions is appreciative mourning which is regarded as the root of funeral and sacrificial rites. Xun Zi’s thought of funeral and sacrificial rites was developed from Kong Zi’s, and had built up a better one that equipped more details of unexplained causes left by Kong Zi and Meng Zi. Love, respect, sincere and yearn constitute appreciative mourning, while filial piety and requite one’s ancestor are underlaid in it. Xun Zi aimed to achieve a harmonious society through the practice of funeral and sacrificial rites.
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