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: 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.