船山论治,颇有取于他心目中庄子的“两行”之道。他以为,通天下只是一气,所谓天,即是自然,而自然就是“无必然”。治天下者须“师天”;所谓师天,并非奉一先生之说,以为即此便是真理,普天之下须一体奉行,而是因万物之自然,不以一己之所谓理例诸人人。这就是“两行”,亦即彼此皆可行,两不相碍。依船山之见,天地无主宰,故无统一的规律;然而万物虽别异,不能强求一律,每一物却各有其常态。天下虽不免时有骚动不靖,但只要治者不与之相激相荡,迟早会恢复常态。因此治道之最要,在于容纳人间世种种是非利害,不干扰人人所固有的德性与意欲。若执着于某种成法或定理,硬为天下安排设计,必致偾事。理由在于:事物有其天然之则,非人有限的见闻知识所能穷尽。船山如此见解,与哈耶克所谓自发社会秩序以及欧克萧特对政治中“理性主义”的批评,颇有相通之处,值得进一步的研究与比较。 Chuanshan theory, quite taken from his mind Zhuangzi “two lines” of the road. He believes that the world is only one thing, the so-called sky, that is natural, and nature is “no necessity.” The rule of the world must be “divine”; the so-called Divine Master is not a doctrine of Feng-fei, thinking that this is the truth. It must be pursued under all the rules of the world, but because of the nature of all things, people. This is the “two lines”, that is, each other is feasible and the two do not interfere. In accordance with the views of Chuan Shan, heaven and earth without domination, so there is no uniform law; however, although all things are different, can not insist on uniform, but each has its own normal. Although the world can not help but sometimes unrest, but as long as the governor does not phase with each other, will sooner or later resume normalcy. Therefore, the most important thing for governing is to accommodate the worldly species without injustice and not to interfere with the inherent virtues and intentions of all people. If you cling to some kind of law or theorem, hard to design arrangements for the world, will cause trouble. The reason is that: things have their own natural principles, non-human limited knowledge of knowledge can be exhausted. Chuanshan such views, and Hayek’s so-called spontaneous social order and Oakeshoth’s criticism of “rationalism” in politics quite similar, worthy of further study and comparison.