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

Chapter IV: The Obstruction of Master Songzi: Obstructed by Desire, Unaware of Attainment

Section 1: Master Songzi and His Teachings

"Master Songzi was obstructed by Desire, unaware of Attainment." (宋子蔽于欲而不知得。)

Master Songzi, also known as Song Yang or Song Rongzi, though not as famous as Master Mozi or Master Zhuangzi in the history of thought, had a considerable influence on contemporary scholarship. Master Zhuangzi mentioned "Master Song Rongzi smiled at that" (Xiao Yao You) in appreciation, indicating his standing in the intellectual circles of the time.

Direct surviving materials on Master Songzi are few, mostly found in indirect citations in the Xunzi, Zhuangzi, and Han Feizi. Based on these sources, we can sketch the core tenets of his thought:

First, Master Songzi advocated "not feeling insulted when insulted" (见侮不辱). He believed that the reason people feel humiliated is not the insulting act itself, but their own psychological reaction. If a person can disregard the insults of others, they will not feel insulted. This view aims to eliminate the psychological source of interpersonal conflict.

Second, Master Songzi advocated "diminishing desire" (Guang Yu, 寡欲). He believed human desire is the root of all social problems—greed leads to contention, contention leads to conflict, and conflict leads to war. Therefore, the fundamental way to solve social problems is to reduce human desires. If everyone could minimize desire, society would naturally be peaceful.

Third, Master Songzi opposed "fighting" (Fei Dou, 非斗), advocating for peaceful means to resolve disagreements.

From these assertions, it is clear that the core of Master Songzi’s thought was the "moderation of desire." He viewed human desire as the source of all evil, believing that if desire could be controlled, all problems could be solved. This line of reasoning has some merit—desire is indeed a major cause of many social problems—but it is overly simplistic and one-sided.

Section 2: Distinguishing Between "Desire" (Yu) and "Attainment" (De)

Master Xunzi criticized Master Songzi for being "obstructed by desire, unaware of attainment" (bi yu yu er bu zhi de). The relationship between "Desire" (Yu, 欲) concerning the moderation of desire, and "Attainment" (De, 得) concerning reasonable acquisition, needs careful differentiation.

Master Songzi’s core logic was: The problem stems from excessive desire → reduce desire → problem solved. However, Master Xunzi pointed out that this logic overlooked a crucial link—"Attainment." Even if human desires are reduced, if the "Attainment" (the means and conditions for actual acquisition) is not reasonably arranged, social problems cannot be resolved.

What is "Attainment" (De)$1 Here, "De" has two meanings:

First, "Attainment" refers to actual fulfillment. To live, one always has basic needs—food, clothing, shelter, safety, social interaction, etc.—these needs must be met. Simply telling people to "reduce desire" without providing the conditions to meet basic needs is unrealistic. Master Songzi thought that as long as people didn't want too much, the problem would be solved; but in reality, some things are not a matter of wanting or not wanting—they are matters of necessity. One cannot choose not to eat, not to wear clothes, or not to have shelter. These basic needs cannot be eliminated simply by "diminishing desire."

Second, "Attainment" refers to the legitimate channels and institutional arrangements for acquisition. The key to social problems lies not only in how much people want, but in how they acquire what they need. If the social system is just and reasonable, people can obtain what they need through proper means, and even if they have strong desires, this will not lead to severe social conflict. Conversely, if the social system is unjust, conflict may erupt even if people desire little, simply because basic needs are unmet.

Master Xunzi analyzed the relationship between "Desire" and "Attainment" in detail in the chapter "On Names" (Zheng Ming, 正名):

"Desire does not wait for attainability, but seeking follows what is attainable. Desire not waiting for attainability is received from Heaven; seeking that follows what is attainable is received from the mind. The single desire received from Heaven is constrained by the many things received from the mind; thus, it is difficult to resemble what is received from Heaven." (欲不待可得，而求者从所可。欲不待可得，所受乎天也；求者从所可，所受乎心也。所受乎天之一欲，制于所受乎心之多，固难类所受乎天也。)

This passage is brilliant. Master Xunzi states that the existence of desire ("received from Heaven") is human nature and need not or should not be eliminated; the key is that "seeking follows what is attainable" (qiu zhe cong suo ke)—the method of pursuing the satisfaction of desire must follow rational channels ("received from the mind," i.e., rational guidance). In other words, the problem is not the existence of desire, but how to correctly pursue its satisfaction—this is the issue of "Attainment."

This insight is profound. It reveals the fundamental error in Master Songzi’s "obstruction by desire": Master Songzi focused only on desire itself (trying to reduce it) while ignoring the method and conditions for its satisfaction ("Attainment"). This is like a doctor facing a fever patient who tries only to lower the body temperature instead of finding the cause (infection, inflammation, etc.)—the temperature might drop, but the underlying illness remains, and the fever will return.

Section 3: "The Dao Defined by Desire Ends in Scarcity Alone" (You Yu Wei zhi Dao, Jin Qian Yi)—Why "Scarcity"$2

"The Dao defined by Desire ends in Scarcity alone." (由欲谓之道，尽嗛矣。)

"Qian" (嗛) means humble, small, or insufficient. "End in Scarcity Alone" (Jin Qian Yi)—entirely insufficient and lacking.

Why does Master Xunzi say that defining the Dao based on "Desire" results in "Scarcity"$3

Because Master Songzi’s approach was to solve problems by reducing desire. If this approach were carried to its extreme, its logical conclusion would be: man should have fewer desires, fewer pursuits, less acquisition—in short, less is better. However, to the extreme of "less" is "scarcity"—want and decline. A society whose highest principle is "diminishing desire" will ultimately become one of material poverty and spiritual repression, where everything withers—because all pursuit, all development, all creation is suppressed as "excessive desire."

This is the meaning of "ending in scarcity": if Master Songzi’s doctrine were fully implemented, society would descend into comprehensive lack and stagnation.

On a deeper level, Master Songzi’s "obstruction by desire" also involves a crucial divergence in human nature theory. Master Songzi (and some Daoists) tended to view desire as negative and harmful, believing that eliminating or reducing desire was the only path to an ideal society. However, Master Xunzi (and the mainstream Confucian tradition) believed that desire is a natural component of human nature that cannot and should not be eliminated; the key is to guide and restrain desire through reasonable means, allowing it to be satisfied in an orderly manner.

In Xunzi, "On Rites" (Li Lun), Master Xunzi states:

"Rites are nourishment. Cooked and minced meats, grains, five flavors, harmonized seasonings, these are for nourishing the mouth; spices and orchids, fragrance and aroma, these are for nourishing the nose; carvings and etchings, brocade patterns and artful designs, these are for nourishing the eyes; bells, drums, pipes, and reeds, lutes and stringed instruments, these are for nourishing the ears; airy chambers and fine appearances, mats and cushions, these are for nourishing the body. Therefore, Rites are nourishment." (礼者，养也。刍豢稻粱，五味调香，所以养口也；椒兰芬苾，所以养鼻也；雕琢刻镂，黼黻文章，所以养目也；钟鼓管磬，琴瑟竽笙，所以养耳也；疏房檖貌，越席床笫几筵，所以养体也。故礼者，养也。)

This passage clearly shows that Master Xunzi did not oppose human desire—nourishing the mouth with fine food, the nose with fragrance, the eyes with beauty, the ears with music, the body with comfort—these are all reasonable satisfactions of desire and are all content of "Rites." Rites do not suppress desire but satisfy it in a proper manner, ensuring that satisfaction is orderly, moderate, and tasteful.

Conversely, Master Songzi’s doctrine of "diminishing desire" fundamentally negates these reasonable satisfactions. In his view, fine food is excessive, spices are excessive, ornamentation is excessive, and music is excessive—anything beyond the minimum requirement for survival is superfluous. This extreme doctrine of "diminishing desire" ultimately results in the comprehensive withering of humanity—people cease to pursue a better life, higher culture, or deeper spiritual realms, settling merely for subsistence. This is "ending in scarcity"—a universal state of lack and stagnation.

Section 4: "Desire" and "Attainment" in the Ancient Vision—From Yu the Great's Flood Control

From the perspective of ancient mythology and folklore, the relationship between "Desire" and "Attainment" finds a profound metaphor in the legend of Yu the Great controlling the floods.

What was the core idea behind Yu the Great's flood control$4 It was "Dredging" (Shu, 疏) rather than "Blocking" (Du, 堵). Yu’s father, Gun, controlled the floods using the "blocking" method—wherever there was a flood, he built a dike to stop it. The result was that the floods built up and eventually overflowed catastrophically. Yu the Great used the "dredging" method—following the water’s course, he dug channels to guide the floodwaters into the sea. The result was effective control of the floods.

This legend contains a profound philosophical truth: facing a powerful natural force (water), one should not attempt to eliminate or suppress it (blocking) but rather guide and utilize it (dredging).

Applying this principle to the issue of "desire," the logic is the same. Desire is like a flood, a powerful natural force within human nature. Master Songzi’s doctrine of "diminishing desire" is analogous to Gun’s method of "blocking"—attempting to reduce or eliminate desire. However, desire is human nature; the more it is suppressed, the more it rebounds, just as a dammed river swells. Master Xunzi’s approach (and the Confucian tradition of ritual cultivation) is analogous to Yu the Great’s "dredging"—not eliminating desire, but providing legitimate channels for its satisfaction through ritual institutions, allowing desire to be released in an orderly manner.

The I Ching, Xu Gua (需卦, Waiting/Need) states: "Clouds rise above Heaven—Xu. The gentleman uses this to feast and enjoy himself." (Yun shang yu tian, Xu. Junzi yi yinshi yanyue.) "Xu" means waiting, but also implies need. Clouds await rain, which is the "need" of the Dao of Heaven. Correspondingly, man has the need for food and enjoyment—this is the "need" of the Dao of Man. The Xu hexagram tells us that human needs are natural and legitimate and should not be negated or suppressed. The key is to satisfy these needs in the proper manner and at the appropriate time—"Waiting with wine and food brings good fortune." (需于酒食，贞吉。) Satisfying needs under appropriate conditions leads to auspiciousness.

Furthermore, the I Ching presents the hexagrams Sun (损, Diminishing) and Yi (益, Increasing) as counterparts. Sun means to diminish; Yi means to increase. The two are mutually converting hexagrams, suggesting that one must diminish when appropriate and increase when appropriate—one cannot only diminish, nor can one only increase. Master Songzi’s doctrine of "diminishing desire" is one-sided "diminishing"—constantly reducing desire. However, the wisdom of the I Ching tells us that "diminishing" is not the goal; "diminishing" is for the sake of better "increasing"—reducing unnecessary desires allows genuinely important needs to be better satisfied. "Diminish the high to benefit the low" (Sun shang yi xia, 损上益下) from the Yi hexagram: reducing the excessive enjoyment of rulers to increase the basic welfare of the people—this is the appropriate way to handle "diminishing and increasing." One-sided "diminishing" without "increasing" ultimately results in "scarcity"—universal lack.

In ancient folk traditions, harvest sacrifices were a vital theme. After the autumn harvest each year, the ancestors held grand sacrificial ceremonies to thank Heaven and Earth for their bounty. These ceremonies included abundant food, fervent singing and dancing, and beautiful attire—all legitimate satisfactions and proper expressions of desire. If Master Songzi’s doctrine of "diminishing desire" were followed, most elements of these rites would need to be simplified or abolished—as they represent "excessive desire." Yet, the wisdom of the early ancestors showed that these activities not only satisfied material and spiritual needs but, more importantly, sustained the connection between man and Heaven/Earth, between man and community, and between man and tradition. Eliminating these activities would not bring a better life but would lead to the disintegration of social cohesion.

Section 5: Master Xunzi on Human Desire—Correcting Names and Nourishing Desire

Master Xunzi’s complete discussion of desire is concentrated in the chapters "On Names" and "On Rites." His fundamental position can be summarized as: Desire is human nature; it cannot be eliminated, nor should it be. The key is to guide and restrain desire through ritual and moral institutions, allowing it to be satisfied reasonably.

In Xunzi, "On Names," there is a critical passage:

"Nature (Xing) is what Heaven bestows; Feeling (Qing) is the substance of Nature; Desire (Yu) is the response of Feeling. To take what one desires as attainable and seek it is what Feeling inevitably cannot avoid." (性者，天之就也；情者，性之质也；欲者，情之应也。以所欲为可得而求之，情之所必不免也。)

This logical chain is clear: Heaven bestows "Nature" upon man → the substance of Nature manifests as "Feeling" → the natural reaction of Feeling is "Desire" → because one has desire, one seeks its satisfaction, which is inevitable on the emotional level. In other words, desire is not a bad habit acquired later but arises naturally from the chain: nature → feeling → desire. It is a fundamental component of being human.

Master Xunzi immediately continues:

"To treat what is attainable as the Way and articulate it, this is known to be inevitable. Thus, even if one guards the gate, desire cannot be removed. Even if one is the Son of Heaven, desire cannot be exhausted. Although desire cannot be exhausted, seeking it can be moderated; although desire cannot be removed, pursuit can be restrained." (以为可而道之，知所必出也。故虽为守门，欲不可去也。虽为天子，欲不可尽也。欲虽不可尽，可以近尽也；欲虽不可去，求可节也。)

This means that even the humblest gatekeeper has desires that cannot be eliminated, and even the most noble Son of Heaven cannot exhaust all his desires. However: though desires cannot be fully satisfied, approaching satisfaction is possible; though desires cannot be removed, the pursuit of them can be restrained.

This is the fundamental divergence between Master Xunzi and Master Songzi. Master Songzi attempted to "remove desire" (qu yu), which Master Xunzi saw as impossible and unnecessary. Master Xunzi advocates "restraining pursuit" (jie qiu)—not eliminating desire, but restraining the manner in which its satisfaction is sought, ensuring it conforms to rites and righteousness.

This concept of "restraining pursuit" is directly related to the concept of "Attainment" (De). "De" is the satisfaction of desire through reasonable means. With the institutional arrangement of "Attainment," people can find balance between desire and fulfillment; without the institutional arrangement of "Attainment," even if people desire less, conflict may arise because basic needs are unmet.

Master Songzi’s "obstruction by desire" stems from focusing only on the negative aspect of desire (it is the source of conflict) while ignoring the positive possibility of satisfying desire through reasonable institutional arrangements for "Attainment." This partial view led him to propose "diminishing desire," a doctrine that seems lofty in theory but is unworkable in practice.