순자는 공자의 예 사상을 계승하여, 자신이 처한 시대상황에 맞게 변화시키려 노력하였다. 순자는 법의 운용주체인 군자를 법보다 우위에 두고서, 예치를 통한 교화를 더 이상적인 정치형태로 보았다. 순자의 예는 한 성인이나 한 시대에서 완성된 것은 결코 아니다. 각 시대의 성인들이 역사의 진행 과정 속에서 끊임없이 발전시키고 완성시켜둔 결과물이다. 역사의 발전과 治道의 점진적인 변화는 복잡하면서도 공통적인 원리가 있다. 이것이 바로 순자가 말한 ‘統類’이며, ‘禮義之統’이다. 이 ‘統類’는 순자의 독창적인 개념이다. 순자의 ‘統’은 보편이며, ‘類’는 특수가 된다. 순자는 통류를 통달하여, 통류를 가지고 사물의 변화에 응할 수 있는 자를 大儒·聖人·聖王이라고 했다. 그러므로 순자의 이 ‘통류’ 개념은 행위와 관련이 있다. 순자의 통류는 인간의 선한 본성을 실현하거나 天理를 깨달음으로써 도달할 수 있는 경지는 분명 아니다. 즉 통류가 선왕과 후왕의 치도를 관통하는 예의법도이지만, 결코 초월성의 天理는 아니다. 통류는 이전 세대의 역사적 경험을 배우고, 그 경험을 대상화해서 바라보는 지혜일뿐이다. 그렇기 때문에 통류는 절대적인 근거를 가지지 않는다.
In succeeding the philosophies of Confucius, Xun Zi attempted to alter concepts to fit the conditions of his time. Xun Zi regarded the ‘Gunja(Gentleman),’ who served as the vessel carrying out the law, as superior to the law and viewed enlightenment through rule according the principle of ‘Propriety(禮)’ as a more ideal form of government. The ‘Propriety(禮)’ proposed by Xun Zi is not something formulated by a particular enlightened mind alone or something developed in a single generation. Rather, it is the culmination of outputs developed and collected through time by enlightened minds of each era. The progress of history and gradual changes applied to the concept of ‘Governance(治道)’ share a complex yet common principle. That is the ‘Discipline and Regulations(統類)’ and ‘Propriety and Justice Unity System(禮義之統)' that Xun Zi had argued. This concept of ‘Discipline and Regulations(統類)’ is a unique concept proposed by Xun Zi. Here, ‘Discipline(統)’ means universal and ‘Regulation(類)’ means special. Xun Zi called those who had mastered the art of ‘Discipline and Regulations(統類)’ and were capable of using it to respond to changes in objects as ‘Great Confucianist(大儒),’ ‘Saint(聖人),’ and ‘Holy King(聖王).’ Therefore the concept of ‘Discipline and Regulations(統類)’ is related to action. It is clear that ‘Discipline and Regulations(統類)’ is not a stage one can reach by fulfilling the innate character of mankind to do good or by understanding ‘Nature Law(天理).’ In other words, ‘Discipline and Regulations(統類)’ is a custom for courtesy penetrating the ‘Governance(治道)’ of ‘Past King(先王)’ and ‘Near Past King(後王)’ however it is not a type of transcendant ‘Nature Law(天理).’ ‘Discipline and Regulations(統類)’ simply refers to the wisdom to learn from historical events and view those experiences in a objectified elements. As such, ‘Discipline and Regulations(統類)’ does not have an absolute basis or foundation.
In succeeding the philosophies of Confucius, Xun Zi attempted to alter concepts to fit the conditions of his time. Xun Zi regarded the ‘Gunja(Gentleman),’ who served as the vessel carrying out the law, as superior to the law and viewed enlightenment through rule according the principle of ‘Propriety(禮)’ as a more ideal form of government. The ‘Propriety(禮)’ proposed by Xun Zi is not something formulated by a particular enlightened mind alone or something developed in a single generation. Rather, it is the culmination of outputs developed and collected through time by enlightened minds of each era. The progress of history and gradual changes applied to the concept of ‘Governance(治道)’ share a complex yet common principle. That is the ‘Discipline and Regulations(統類)’ and ‘Propriety and Justice Unity System(禮義之統)' that Xun Zi had argued. This concept of ‘Discipline and Regulations(統類)’ is a unique concept proposed by Xun Zi. Here, ‘Discipline(統)’ means universal and ‘Regulation(類)’ means special. Xun Zi called those who had mastered the art of ‘Discipline and Regulations(統類)’ and were capable of using it to respond to changes in objects as ‘Great Confucianist(大儒),’ ‘Saint(聖人),’ and ‘Holy King(聖王).’ Therefore the concept of ‘Discipline and Regulations(統類)’ is related to action. It is clear that ‘Discipline and Regulations(統類)’ is not a stage one can reach by fulfilling the innate character of mankind to do good or by understanding ‘Nature Law(天理).’ In other words, ‘Discipline and Regulations(統類)’ is a custom for courtesy penetrating the ‘Governance(治道)’ of ‘Past King(先王)’ and ‘Near Past King(後王)’ however it is not a type of transcendant ‘Nature Law(天理).’ ‘Discipline and Regulations(統類)’ simply refers to the wisdom to learn from historical events and view those experiences in a objectified elements. As such, ‘Discipline and Regulations(統類)’ does not have an absolute basis or foundation.
