本篇論文研究的目的，是藉由比較笛卡兒“我思”之思想，與荀子〈解蔽篇〉所含的哲學思想之比較，以便加強對兩者之理解。笛卡兒理解所謂哲學，乃是通過“自然之光”的理性思維活動中所得到的絕對精確的思想主體，並從而演繹而來者之研究。這個絕對思想主體，就是靈魂中的“自我”。笛卡兒用“普遍的懷疑”方法與透過理性直觀的“我思”發現精神實體的“自我”，是具有 如上帝概念般之明確性。依此，可以清楚地發現其它事物的真理，進而達到對真理之認知。荀子之學，雖以禮為宗，並且“隆禮義而殺詩書”，但另方面把整個思想架構，以“由智識心”來作為基點鋪陳，而明顯地有別於孔孟“由仁識心”的系統。荀子學說其主要支撐點，乃是知性層的“解蔽心”，而非純道德心靈活動之超知性層的“仁心”。因而，東西二位哲人，皆是以認知為出發點，前者由認知之精確性，進而到對上帝以及世界之知；後者亦以認知為核心，進而對仁義之知。最後，筆者要指出的是，笛卡兒雖重視自我，但對神之看法，其實仍是停留在中世紀的神學觀點；相較於此，荀子雖也強調認知，但卻也走出了自《詩經》及孔孟之上帝觀，從一實在的觀點把天上帝視之為自然義。 In my paper I would like to make a comparative study between the thinking ego of Descartes and _the philosophy in 〈Revealing〉 of Xinzi in order to make the understanding of the both philosopher deeper. Descartes understood philosophy by a research from a deduction of a thinking subject with absolute certainty through the reason activity of light of nature. Descartes found that such ego as the spirit substance had the certainty like the concept of God by the method of universal doubt and the intuition from reason. According to such understanding we can find the truth of the other things, and therefore get the knowing of truth. The basical thought of 《Xunzi》 was Li(禮) and denied the value of 《Shijing》 and 《Shu》, but also saw the mind from knowing as very important, and this is a system different from the system of Confucius and Mencius who hold that mind was basical on Ren. The point supporting《Xinzi》 is the mind to revealing by knowing, but not by Ren. Descartes and Xinzi have a same beginning point, that is, former, knowing God and latter, knowing Ren. The diverse point between the both philosophers hold in my paper is that the understanding of God by Descartes belongs to the understanding of theology of Middle Ages, and the understanding by Xinzi belongs to the viewpoint of nature which is different from the understanding of Confucius and Mencius.
