Xunzi's 'Jie Bi' (Unveiling Concealment): On the Wholeness of the Dao, Cognitive Limitation, and the Fortune of Being Unobstructed
This paper offers an in-depth interpretation of the 'Jie Bi' chapter in Xunzi, investigating the epistemological origins of the 'calamity of obstruction' described by the Pre-Qin philosophers. By analyzing the concept that 'the Dao is constant in its entirety yet utterly transformative,' the essay reveals the dilemma of human cognition being fixated on 'a single corner' and elucidates the transcendental value of Confucius's 'benevolence and wisdom unhindered,' aiming to understand how to escape cognitive bias.
Section 1: The Image of Ming Yi—Light Entering the Earth
The I Ching hexagram Ming Yi (明夷, Darkness within the Bright) has Kun (Earth) above and Li (Fire/Light) below. Li is fire, representing light; Kun is earth. Fire is beneath the earth—this is the image of Ming Yi. "Yi" means injury. Light injured, light concealed—this is Ming Yi.
The image of Ming Yi has a profound correspondence with Master Xunzi’s theory of "Bi." "Bi" is a form of "Ming Yi"—the light of wisdom is concealed by some force (prejudice) and cannot function to illuminate all things.
The Ming Yi, Commentary on the Judgment (Tuan Zhuan), states: "Light enters the earth, thus Ming Yi. Internally civilized yet externally docile and yielding, enduring great calamity; King Wen was so." (明入地中，明夷。内文明而外柔顺，以蒙大难，文王以之。) This speaks of King Wen living under the tyranny of King Zhou; though possessing internal virtue and civilization, he had to appear docile externally to avoid death. This is a forced "Ming Yi"—the light does not wish to hide, but is suppressed by external darkness.
However, the "Bi" of the six schools is a voluntary "Ming Yi"—their wisdom is not suppressed by external forces but concealed by their own biases. They possess "light" (genuine insight in their own domain), but this "light" enters the "earth" (is buried by prejudice) and cannot illuminate other domains.