본문에서는 순자의 도가에 대한 비판 내용과 관련된 몇 가지 범주를 추출하여 상호 비교하였다. 우선 老子에 대한 비판은 屈, 伸과 剛, 柔의 문제로 귀결되는데, 순자는 기본적으로 노자의 입장을 수용하면서도 현실적으로 양자택일의 문제가 아니라고 보았다. 다음으로 장자에 대한 비판은 自然과 人爲의 문제로 귀결되는데, 순자는 양자의 구분을 수용하면서도 오히려 인위를 중심으로 자연을 극복해야 할 것을 강조하였다.
순자가 제자백가에 대해 “부분만을 보거나 부분에 가려져 전체를 보지 못하였다.”는 비판한 것은 적어도 그들의 일부 관점은 수용한 것을 전제로 한 것이다. 순자는 비록 인간과 자연의 관계에서 양자를 분리한 뒤 人爲에 의한 통일을 강조하지만, 현실에서는 “굽힘”의 효용성이나 “自然”과 “人爲”의 구분을 긍정하지 않을 수 없었다. 따라서 순자의 도가에 대한 비판은 전면적 부정이 아니라 비판적 수용이라고 평할 수 있을 것이다. 이것은 “天, 命을 제어하고 이용한다.”는 주장에서 분명해진다.
순자가 보기에 당시 제자백가의 변설이나 논리적 추론은 쓸모없거나 시급하지 않다는 것이다. 이 점에서 노자와 장자도 荀子의 비판 대상이 되지 않을 수 없었다. 순자의 입장에서 가장 쓸모 있고 시급한 것은 君臣, 父子, 夫婦의 정치 윤리적 관계 정립이기 때문이다. 이것은 마치 漢代의 상하 관계를 기초로 한 三綱의 연원처럼 보이기도 하지만, 순자가 제시한 체계는 상하 관계가 아니라 상호 윤리이다. 이것은 西周 이래의 宗法 관념에서 벗어나 자신의 새로운 정치 윤리 이념을 반영한 것이다.
In the main text, several articles related to Xunzi's criticism of Taoism were extracted and compared with each other. First of all, the criticism of the Lao Tzu resulted in the problem of the bending and stretching, hardness and softness who basically accepted the Lao Tzu's position, but in reality it was not an alternative issue. Next, the critique of Chuang Tzu results in the problem of nature and human, which emphasized the need to overcome nature while accepting the distinction between the two. Xunzi's criticism of Hundred Schools, “they could not see the whole because they saw only the part or covered the part,” presupposes that at least some of their views were accepted. Although the Xunzi emphasizes unification by humans after separating the two from the relationship between humans and nature, in reality, he was compelled to affirm the utility of “bending” and the distinction between “nature” and “human”. Therefore, it can be said that Xunzi's criticism of Taoism is not a total denial but a critical acceptance. This is evident from the claim that "TianMing is controlled and utilized." In Xunzi’s view, the discourse or logical reasoning of the disciple at that time was useless or not urgent. In this regard, Lao Tzu and Chuang Tzu were also compelled to be criticized by Xunzi. It is because the most useful and urgent thing from the perspective of Xunzi is the establishment of political and ethical relations between monarch and servant, parent and child, and husband and wife. This may seem like the origin of the three basic principles in human relations based on the upper-lower relations of the late generations, but the system proposed by Xunzi is not the upper-lower relations, but the mutual ethics. This is a reflection of his new political ethical ideology, freeing from the concept of law since Xiu Zhou.
In the main text, several articles related to Xunzi's criticism of Taoism were extracted and compared with each other. First of all, the criticism of the Lao Tzu resulted in the problem of the bending and stretching, hardness and softness who basically accepted the Lao Tzu's position, but in reality it was not an alternative issue. Next, the critique of Chuang Tzu results in the problem of nature and human, which emphasized the need to overcome nature while accepting the distinction between the two. Xunzi's criticism of Hundred Schools, “they could not see the whole because they saw only the part or covered the part,” presupposes that at least some of their views were accepted. Although the Xunzi emphasizes unification by humans after separating the two from the relationship between humans and nature, in reality, he was compelled to affirm the utility of “bending” and the distinction between “nature” and “human”. Therefore, it can be said that Xunzi's criticism of Taoism is not a total denial but a critical acceptance. This is evident from the claim that "TianMing is controlled and utilized." In Xunzi’s view, the discourse or logical reasoning of the disciple at that time was useless or not urgent. In this regard, Lao Tzu and Chuang Tzu were also compelled to be criticized by Xunzi. It is because the most useful and urgent thing from the perspective of Xunzi is the establishment of political and ethical relations between monarch and servant, parent and child, and husband and wife. This may seem like the origin of the three basic principles in human relations based on the upper-lower relations of the late generations, but the system proposed by Xunzi is not the upper-lower relations, but the mutual ethics. This is a reflection of his new political ethical ideology, freeing from the concept of law since Xiu Zhou.
