Xunzi's 'Jie Bi' (Unveiling Concealment): On the Wholeness of the Dao, Cognitive Limitation, and the Fortune of Being Unobstructed

Chapter XIII: Philosophical Reflection on "Bi" and "Ming": How is Knowledge Possible$17

Section 1: How Can Man Know$18

Master Xunzi’s theory of "Bi" raises a deeper philosophical question: How can finite man cognize the infinite Dao$19

Master Xunzi’s answer is: through the "Mind" (Xin, 心). "How does man know the Dao$20 I say: the mind." However, the mind itself is finite—it is limited by the senses, by experience, by language. How can a finite mind cognize the infinite Dao$21

Master Xunzi’s answer is: by being "empty, unified, and still" (Xu Yi Er Jing). Although the mind is finite, as long as it maintains this state, it can transcend its limitations and penetrate the entirety of the Dao.

Why can being "empty, unified, and still" allow a finite mind to comprehend the infinite Dao$22

Let us seek clues in pre-Qin texts.

The I Ching, Xi Ci Shang (系辞上), states: "The sage washes his mind with this, retreats into obscurity, and shares fortune and misfortune with the people." (圣人以此洗心，退藏于密，吉凶与民同患。) The sage "washes his mind"—cleansing it of prejudice and distracting thoughts—this is "Xu" (Empty). "Retreats into obscurity" (Tui zang yu mi)—retreating into the depth of the mind—this is "Jing" (Still). Through "washing the mind" and "retreating into obscurity," the sage’s mind reaches a special state, capable of "sharing fortune and misfortune with the people"—sympathizing with the fate of all under Heaven.

Again, the I Ching, Xi Ci Shang, states: "The Yi does not think, it does not act; it is silently still, and by responding, it pervades all things under Heaven." (Yi wu si ye, wu wei ye, ji ran bu dong, gan er sui tong tianxia zhi gu.) The principle of the Yi is "non-thinking" (not clinging to a specific mode of thought), "non-action" (not forcing a specific outcome), and "silently still" (inner composure). Yet, once it responds, it can "pervade all things under Heaven"—understand the causes and effects of everything.

"Silently still" corresponds to "Jing"; "non-thinking" corresponds to "Xu" (not being bound by existing cognitive frameworks); "responding and thereby pervading" (Gan er sui tong)—once an affinity is felt, penetration occurs—this is the cognitive state achieved after being "empty, unified, and still."

Thus, the reason being "empty, unified, and still" allows the finite mind to grasp the infinite Dao lies in "resonance and penetration" (Gan Tong, 感通). When the mind is in this state, it is no longer bound by any specific framework but is open to all possibilities. In this state of openness, the mind can establish a "resonance" with the Dao—a direct and comprehensive sensing of the Dao’s operation. This "resonance" is not a logical deduction but an integral intuition—it grasps the whole not by analyzing the parts, but by grasping the whole all at once.

This mode of cognition stands in sharp contrast to the cognitive style of the scholars of the six schools. Their method was analytical—each started from one perspective and grasped the Dao through analysis and deduction. However, since the Dao "is constant in its substance yet endlessly changing," the analytical method can only grasp one aspect, not the totality. Only the method of "resonance and penetration"—an integral intuition—can grasp the entirety of the Dao.

Section 2: The Levels of "Knowledge"—Knowledge of Sight and Hearing vs. Knowledge of Virtue

In pre-Qin thought, "Knowledge" (Zhi, 知) has different levels. We can roughly distinguish two realms:

Knowledge of Sight and Hearing (Wen Jian Zhi Zhi, 聞見之知)—Knowledge acquired through the senses (eyes, ears, nose, tongue, body). This knowledge is empirical, concrete, and partial.

Knowledge of Virtue (De Xing Zhi Zhi, 德性之知)—Knowledge acquired through the mind being "empty, unified, and still." This cognition is holistic, profound, and pervasive.

The scholars of the six schools primarily possessed "Knowledge of Sight and Hearing"—they accumulated rich knowledge in their respective domains. However, they lacked "Knowledge of Virtue"—the holistic cognition of the entirety of the Dao.

Master Confucius possessed both. He had extensive "Knowledge of Sight and Hearing" ("learning disparate methods"), but also profound "Knowledge of Virtue" ("benevolent, wise, and yet unobscured"—unifying all knowledge through benevolence and wisdom).

What is the relationship between these two types of knowledge$23 "Knowledge of Sight and Hearing" is the foundation of "Knowledge of Virtue"—without rich experience accumulation, holistic cognition cannot begin. However, "Knowledge of Sight and Hearing" cannot automatically elevate to "Knowledge of Virtue"—it requires the cultivation of "empty, unified, and still" to be elevated and integrated. If one only has "Knowledge of Sight and Hearing" without the discipline of "Xu Yi Er Jing," rich accumulation will become an obstruction—it solidifies into a fixed framework, hindering further cognition. This is exactly the case with the six schools—their rich experience in their respective fields ("accumulation") became the very obstacle obscuring their recognition.

Master Confucius’s "unobstructedness by accumulation" lies precisely in his ability, through the discipline of "Xu Yi Er Jing," to elevate rich "Knowledge of Sight and Hearing" into unified "Knowledge of Virtue," thereby accepting every aspect of experience without being limited by any single aspect.

Section 3: Why Perfect "Unobstructedness" is So Rare

If "Xu Yi Er Jing" is the method for dissolving obstruction, and this method is not mysterious (Master Xunzi explicitly taught it to everyone), why are those who truly achieve "unobscuredness" so rare$24 Why does Master Xunzi cite only Master Confucius as the paradigm of being "unobscured" in the entire history of pre-Qin thought$25

This question is crucial and touches upon the fundamental predicament of human cognition.

The answer can be sought in several aspects:

First, "Xu Yi Er Jing" is easy to state but extremely difficult to practice. To maintain the mind's "Emptiness" (Xu), one must overcome humanity’s natural tendency toward "complacency"—humans are naturally inclined to overestimate what they know and underestimate what they do not know. To maintain the mind's "Unity" (Yi), one must find a precise balance between focus and openness—not too focused (leading to rigidity), and not too scattered (leading to superficiality). To maintain the mind's "Stillness" (Jing), one must find the appropriate balance between engaging with the world and withdrawing—not being swept away by emotions, yet not avoiding normal emotional experiences. These balances and measures are extremely hard to grasp, hence the rarity of those who truly achieve "Xu Yi Er Jing."

Second, the influence of the social environment. In the era of the Hundred Schools, every school vigorously promoted its doctrine and attacked others. In such an environment, a person is easily drawn into one camp, seeing only the strengths of their own side and the weaknesses of others—this is the "obstruction" caused by the social environment. To remain "unobscured" in this environment requires extraordinary independent thinking and resilience—something beyond the capacity of the average person.

Third, human finitude. Human life is finite, and the domains one can study in depth are also limited. To achieve cognition of the entirety of the Dao within a finite life requires extraordinary talent and immense effort. Master Confucius "never tired of learning" (Analects, Shu Er), studying tirelessly his entire life—even so, he only reached the highest state of "following his heart’s desire without overstepping boundaries" at the age of seventy. This shows that "unobscuredness" is a lifelong cultivation process, not achievable overnight.

These factors combined explain why "unobscuredness" is rare. However, Master Xunzi is not pessimistic because of this. His proposal of the methodology "Xu Yi Er Jing" is precisely intended to help more people embark on the path of "dissolving obstruction"—even if they cannot reach the perfect "unobscuredness" of Master Confucius, they can at least reduce their own biases to a certain extent and make their cognition more comprehensive.

Section 3: Can "Bi" Be Completely Eliminated$26

Another core question: Can "Bi" be completely eliminated$27 Or, as finite beings, are we destined only to see "one corner of the Dao"$28

Master Xunzi seems to hold a relatively optimistic position—he believes that man can "know the Dao" (cognize the entirety of the Dao) through the cultivation of "Xu Yi Er Jing." Master Confucius is the successful example.

However, from Master Zhuangzi’s perspective, such optimism might be questionable. Master Zhuangzi raises a profoundly significant question in "Discussion on Making Things Equal" (Qi Wu Lun):

"My life has a boundary, but knowledge is boundless. To pursue the boundless with the bounded is perilous!" (吾生也有涯，而知也无涯。以有涯随无涯，殆已！)

Life is finite, knowledge is infinite. To pursue the infinite with the finite is perilous. This statement implies that complete "unobscuredness"—the full cognition of the Dao’s entirety—might be impossible for finite beings.

How might Master Xunzi respond to this doubt$29 Perhaps he would say: My concept of "unobscuredness" does not mean omniscient knowledge (that is a divine state, not a human one), but rather, within the limits of human capacity, striving to minimize bias and expand cognition. Master Confucius's "unobscuredness" does not mean he knew everything, but that he was never obscured by any single extreme—he always maintained cognitive openness and comprehensiveness.

This interpretation appropriately downgrades "unobscuredness" from "omniscience" to "non-partial knowledge"—not knowing everything, but not leaning toward any one extreme. This adjustment is reasonable and necessary—because "omniscience" indeed exceeds human capability, but "non-partial knowledge" is something humans can strive for through cultivation.

Section 4: Can Different Obstructions Correct Each Other$30

An interesting question arises: Can the "Bi" of different schools correct each other$31 For instance, Master Mozi was "obstructed by Utility, unaware of Culture." If he could converse with someone "obstructed by Culture, unaware of Utility" (assuming such a person existed), could their biases compensate for each other$32

Theoretically, the answer is yes. If people with different biases could humbly learn from each other, each drawing upon the strengths of the other to compensate for their own weaknesses, they could all, to some extent, "dissolve obstruction."

However, in practice, this process is fraught with difficulty. Because a core feature of "Bi" is "believing it sufficient and adorning it"—the obstructed person does not believe they are obstructed, but rather believes they are correct and others are wrong. Under this mindset, they will not humbly learn from their opponents but will try to persuade or defeat them.

This is why "Xu Yi Er Jing" is so crucial. Only by first achieving "Emptiness" (Xu) in one’s own mind—admitting that one’s cognition might be incomplete—can one begin to learn from others. If the mind is not "Empty," even when faced with the most valuable dissenting opinions, one will dismiss them as errors and reject them.

Master Confucius’s greatness lies precisely in the extreme "Emptiness" of his mind. He said: "When three people walk together, one of them must be my teacher. I choose the good qualities in them and follow them, and the bad qualities and correct them in myself." (Analects, Shu Er) Anyone—regardless of their intellectual stance—could become his teacher. He did not reject others because their stance differed from his, but "chose the good qualities and followed them"—absorbing the strengths of others. This magnanimity that embraces all is the foundation of being "unobscured."

Section 5: "Bi" Theory's Revelation for Today—Though Limited to Pre-Qin

Although this paper is strictly limited to the intellectual horizon of the pre-Qin and ancient periods, the vitality of Master Xunzi’s theory of "Bi" transcends the era. In the pre-Qin context, the problem of "Bi" manifested as the rigid adherence to one side during the debates of the Hundred Schools. But the underlying epistemological principle—how a finite cognitive subject avoids partiality—is an eternal dilemma of human cognition.

The methodology for dissolving obstruction proposed by Master Xunzi, "Xu Yi Er Jing," possesses universal applicability within the pre-Qin context. It applies not only to academic research but also to political decision-making, interpersonal communication, and self-cultivation—any area requiring correct cognition.

Within the pre-Qin context, the ultimate goal of "dissolving obstruction" was not personal cognitive satisfaction but the peace and order of the realm. The reason Master Xunzi attached such importance to the issue of "Bi" was not mere academic curiosity but a deep concern for society and politics. He deeply understood that erroneous cognition inevitably leads to erroneous decisions, and erroneous decisions inevitably lead to social chaos and suffering for the people. Therefore, "dissolving obstruction" is not just an academic task but also a political mission.

The Great Learning states: "The Way of the Great Learning lies in manifesting the illustrious virtue, in renovating the people, and in resting in the supreme good." (Ge wu zhi zhi, cheng yi zheng xin, xiu shen qi jia zhi guo ping tianxia.) "Investigating things to extend knowledge" (Ge Wu Zhi Zhi)—comprehensively and deeply cognizing affairs—this is the cognitive dimension of "dissolving obstruction." "Making the will sincere, rectifying the mind" (Cheng Yi Zheng Xin)—making the will and mind sincere and upright—this is the cultivation aspect of "Xu Yi Er Jing." "Cultivating the person, ordering the family, governing the state, and bringing peace to the world"—the step-by-step extension from the individual to society to the state—this is the ultimate goal of "dissolving obstruction."