「心術」觀念做為〈性自命出〉與荀子之重要儒學論點， 其思想結構皆關乎性、情、心等概念的開展，並涉及人性論的指向。 根據本文的析論，毋論是性論或人性論的取向，情的客觀性與心的 意向，抑或修身成德之踐履，〈性自命出〉與荀子二者固顯示先秦 儒學對人文與道義之性情心因素之思辨，然簡文論「性」蘊含天命 存在，而荀子思想則在天人之分的觀念下，既無天道觀，「性」與 「情」的理論亦無價值意涵；又簡文之「心」與「情」觀念皆具價 值内涵，然而荀子論「心」僅止於知理，而非道德依歸；再就簡文 論成德之教與學，其傾向詩書禮樂之啟發性，至於荀學論教學雖亦 重成德，然則著重道德規範之養成。故就思想的脈絡而言，〈性自 命出〉與荀子的心術觀，二者間其實保持著距離。

As a Confucian argument integral to the concept of “The Destiny as the Provenance of Human Nature” and Xun Zi’s doctrine, “the art of the mind” is philosophically structured around the concepts of nature, emotion and mind, involving the orientations of the doctrine of human nature. Whether approached from the doctrine of nature or the doctrine of human nature, the objectivity of emotion and the orientation of mind, or even the practice of the self-cultivation of justice, according to the analysis of this article, although both “The Destiny as the Provenance of Human Nature” and Xun Zi’s doctrine show how pre-Qin Confucians speculated about nature, emotion and mind as the elements of humanism and deontology, in the Guo-Dian Bamboo Slips, the discourse on “nature” connotes the mandate of heaven, “mind” and “emotion” are valuable, and the teaching and learning of justice are oriented toward the enlightenment of The Book of Odes, The Book of Documents, The Records of Rites and The Book of Music, while in Xun Zi’s thought, with his distinction between heaven and man, there is no concept of the heavenly way, the theories of “nature” and “emotion” are not valuable, and the doctrine of “mind” refers to knowing the truth rather than the foundation of morality. While also stressing justice in his doctrine on education, Xun Zi indeed focused on the cultivation of moral norms. Therefore, in terms of philosophical veins, “The Destiny as the Provenance of Human Nature” is quite different from Xun Zi’s idea of “the art of the mind.”