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 3: "Bi" and "Tong" in the Sixty-Four Hexagrams—From Meng to Ge
In the sixty-four hexagrams of the I Ching, besides the correspondence between Ming Yi and Jin, many other images resonate with Master Xunzi’s theory of "Bi."
Meng Hexagram (蒙, Obstruction/Ignorance)—Gen (Mountain) above Kan (Water) below. Water is beneath the mountain, obscured by the mountain—this is "Meng," meaning obscured or ignorant. "Meng" is close to "Bi," both referring to a state where cognition is obscured. The Meng, Commentary on the Judgment (Tuan Zhuan), states: "Obstruction has success, if one proceeds with perseverance, it is because one acts in accordance with the time and the mean." (Meng heng, yi heng xing, shi zhong ye.) Obscurity can be overcome—but only on the premise of following the Middle Way ("acting in accordance with the time and the mean"). This aligns with Master Xunzi’s theory of "dissolving obstruction"—partiality can be overcome, but it requires the correct method ("Xu Yi Er Jing" is a form of "acting in accordance with the time and the mean").
Tai and Pi Hexagrams—As mentioned, Tai symbolizes the free flow between Heaven and Earth; Pi symbolizes their blockage. "Flowing through" (Tong, 通) is "unobstructedness"; "blockage" (Sai, 塞) is "obstruction."
Ge Hexagram (革, Revolution/Change)—Dui (Lake) above Li (Fire) below. Fire and water interact, symbolizing transformation. "Ge" means "to remove the old and establish the new"—removing old prejudices and welcoming new cognition. "Dissolving obstruction" is, in a sense, a form of "Ge"—reforming old biases and renewing the cognitive framework.
The Guan Hexagram (观, Observation)—As mentioned before, its core spirit is comprehensive observation. The six stages, from "childlike observation" to "observing the lives of all," depict the gradual ascent of cognition from partiality to comprehensiveness.
These hexagrams show that the opposition between "Bi" and "Tong" (or "Bi" and "Ming") is one of the core themes in the wisdom of the I Ching. Master Xunzi’s theory of "Bi" can be seen as a philosophical elevation of this core theme found in the I Ching.