為使人民能夠獲致對自身存在境況的正面戚，儒家政治思想提出 了許多相應主張。其中，荀子通過分析一般現實人情所形成的禮治原 則，因不以德性人格或特定主體特質為前提，直接面對現實中人情之 詭變與不善，而值得特別關注。本文透過《荀子•禮論》喪、祭二例 所呈現的戚性變異，說明內在的人、我相對意識，超出實際境況，更 深刻主導人們存在戚受的事實；為政者故應以對眾人自我之承擔，作 為施政要務。荀子並指出：人因自我所導致的種種看似主觀、任意之 反應，背後都有一定的原因。自我及其背後所反應的人、我相對意 識，因而仍非無理或無意義之造作；相對地，它們是人本身真實的存 在事實，也有必然的本末和趨向。

For Xunzi, sensibility is the root of human nature that is of Man in Genenral, and variability in sensibility acts often as the reason for badness in man. In our paper, through the response of Rites to such variability, we try to determine the inner mechanism of the function of sensibility, and that is, the mode of operation that in all situations man necessarily distinguishes I and the other and treats as basic its own self-feeling. The badness of man arises when its self-feeling turns negative, and that has for result the variability of sensibility. Through the above analysis, we explain in brief the nature and end of Rites, the general difficulties of the Self, as well as its positive ground, the effectiveness of the education of Rites, and the reason why evilness in human nature still can have good deeds.