Names Establish the World, the World is Established by Names: A Deep Interpretation of "The Names Established by the Later Kings" and "General Names Residing in People" in Xunzi’s "Rectification of Names"
This study offers a profound analysis of the *Zhengming* chapter in the *Xunzi*, specifically examining the philosophical implications of "the perfected names of the later kings" and "dispersed names." By situating Xunzi’s theory within the broader discourse of Pre-Qin thought, the article elucidates how the rectification of names functions as a critical nexus for political governance, social order, and epistemological framework.
Chapter One: The Study of Rectifying Names—The Hidden Meridian of Pre-Qin Thought
I. Why "Names" Were a Great Matter in the Pre-Qin Period
The status of "names" in the pre-Qin period was no less than that of any core concept such as Dao (the Way), Ren (benevolence), Li (ritual propriety), or Fa (law). One could even say that "names" were the prerequisite for the existence of all these concepts. Without "names," there would be no Dao to speak of; without "names," there would be no Ren to praise; without "names," there would be no Li to perform; without "names," there would be no Fa to establish.
The first person to grasp this principle was none other than Master Kong (Confucius). The Analects (Zi Lu) records:
Zilu asked: "The ruler of Wei is waiting for you to administer his government. What will you prioritize$6" The Master said: "It must be the rectification of names!" Zilu said: "Is that so, Master$7 You are too detached. Why rectify them$8" The Master said: "How boorish you are, You! A gentleman remains silent about what he does not know. If names are not rectified, then language is not in accord with truth; if language is not in accord with truth, then affairs cannot be completed; if affairs are not completed, then ritual and music will not flourish; if ritual and music do not flourish, then punishments will not be appropriate; if punishments are not appropriate, the people will have nowhere to put their hands and feet. Therefore, when a gentleman names something, he must be able to speak of it; when he speaks of it, he must be able to act on it. A gentleman is never casual about his words."
How vital is this passage! Confucius states clearly: "If names are not rectified, then language is not in accord with truth"—there is a necessary logical relationship between names and language; "If language is not in accord with truth, then affairs cannot be completed"—there is a causal relationship between language and affairs; and so on, cascading through the institutional relationship between affairs and rituals, the administrative relationship between rituals and punishments, and the existential relationship between punishments and the lives of the people.
We must ask: Why does "the name" possess such enormous power$9 Why could the rectification or lack thereof of a single name or concept affect the operation of an entire society$10
The answer lies in the fact that, in pre-Qin thought, a "name" is not merely a linguistic symbol; it is a framework for cognition, a tool for thinking, and a cornerstone of order. When a society falls into confusion regarding basic concepts, all its institutions, ethics, and behaviors lose their basis.
II. Diverse Perspectives on Rectification
However, the masters did not hold identical views on "names." This divergence itself proves the profound nature of the problem.
Confucius focused on political ethics. For him, a ruler must act like a ruler, a subject like a subject, a father like a father, and a son like a son. The name (the role) must be matched by the reality (the conduct).
Laozi, conversely, saw the limitations of names. In the Tao Te Ching: "The Way that can be spoken of is not the constant Way. The name that can be named is not the constant name." He warned that once a thing is named, it is limited, thereby deviating from the nature of the Dao.
Zhuangzi pushed the reflection on names to the extreme, questioning whether language could ever transmit the truth or if it merely obstructed it.
Mozi categorized names into three types: "universal names" (general terms like "thing"), "class names" (categorical terms like "horse"), and "private names" (specific identifiers like "this particular horse"). This logical precision provided vital intellectual resources for Master Xun.
Gongsun Long, famous for his "White Horse is not a Horse" argument, touched upon the sophisticated relationship between names and forms, questioning how names relate to one another in logic.
III. The Unique Position of Master Xun
Against this backdrop, what is unique about Master Xun’s study of rectifying names$11
- Epistemological Depth: He was the first to systematically elevate "names" from political ethics to epistemology and ontology, exploring how names are generated and how they relate to human nature.
- Institutional and Philosophical Unity: He integrated the history of institutional names (legal, noble, ceremonial) with a philosophical analysis of human attributes (nature, emotion, deliberation, artificiality).
- The "Convention" Theory: He explicitly proposed that names are created through "social convention" (yueding sucheng). He stated: "When names are applied to all things, they follow the established customs and temporary agreements of the Xia (Chinese) people." This was a pioneering insight in pre-Qin history.