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 4: Correspondence Between "Xu Yi Er Jing" and the Six Schools' Obstructions
Let us compare the methodology of "empty, unified, and still" with the six schools' obstructions to further understand the concrete path of "dissolving obstruction."
Master Mozi: Obstructed by Utility, unaware of Culture. Master Mozi’s "Bi" stemmed from his mind being completely filled with the knowledge of "Utility," leaving no space to be "Empty" (Xu) for the cognition of "Culture." If Master Mozi had been "Empty"—while maintaining the importance of "Utility," leaving space for the cognition of "Culture"—he would not have been obstructed.
Master Songzi: Obstructed by Desire, unaware of Attainment. Master Songzi’s "Bi" resulted from his excessive focus on the negative aspect of "Desire" (Yu), lacking "Unity" (Yi)—he failed to focus on the positive aspect of "Attainment" (De).
Master Shenzi: Obstructed by Law, unaware of Worthy Men. Master Shenzi’s "Bi" is related to a lack of "Emptiness"—his mind was filled with the knowledge of "Law," leaving no space to accept the cognition of "Worthy Men."
Master Shenzi (Shen Buhai): Obstructed by Power, unaware of Wisdom. Master Shenzi’s "Bi" is related to a lack of "Stillness" (Jing)—his pursuit of power was accompanied by intense utilitarian emotion, and this emotion interfered with his calm cognition of "Wisdom" (Zhi).
Master Hui Shi: Obstructed by Rhetoric, unaware of Reality. Master Hui Shi’s "Bi" stemmed from being too "Unified" (Yi) in the realm of "Rhetoric"—his focus was entirely dedicated to conceptual debate, to the point where he forgot that debate’s purpose is to serve "Reality."
Master Zhuangzi: Obstructed by Heaven, unaware of Man. Master Zhuangzi’s "Bi" is related to a lack of "Emptiness"—his mind was completely filled with the realization of "Heaven," leaving no space for the care of "Man." Simultaneously, his "Stillness" went to an extreme—the tranquility he sought, which transcended all human affairs, was actually an avoidance and evasion of "Man."
Thus, "empty, unified, and still" is not a simple slogan but a cultivation method that requires precise handling. "Xu" should not be excessive (otherwise it becomes complete ignorance); "Yi" should not be excessive (otherwise it becomes one-sided rigidity); "Jing" should not be excessive (otherwise it becomes passive evasion). The three must cooperate in the right measure to achieve the state of "unobscuredness."
This precise coordination is what Master Xunzi called the "Mean" (Zhong)—the middle way, moderation—neither too much nor too little—this is the psychological state of being "unobscured."