A Deep Study of Xunzi's 'Jie Pi' Chapter: On the Cognitive Foundations of the Mind—Emptiness, Unity, and Tranquility
This paper provides an in-depth analysis of the core proposition in Xunzi's 'Jie Pi' concerning the nature of cognition: 'How does man know$41 By the mind. How does the mind know$42 By being empty, unified, and tranquil.' It systematically interprets the dialectical relationship and philosophical implications of 'emptiness' (xu), 'unity' (yi), and 'tranquility' (jing) in cognition, tracing their ancient intellectual origins to reveal the systematicity and sophistication of Pre-Qin cognitive theory.
Section 7: The Relationship Between "Singularity" (Yi) and "Excellence" (Jing)
Master Xunzi repeatedly mentions "Excellence" (jing 精) when discussing "Singularity":
"The farmer is excellent in the fields, but cannot be the teacher of farming; the merchant is excellent in the market, but cannot be the teacher of the market; the artisan is excellent in his craft, but cannot be the teacher of crafts. There is a person who possesses none of these three skills, yet can be made to govern the three offices. This is called one who is excellent in the Dao. There are those excellent in things. Those excellent in things manage things by things; those excellent in the Dao manage things by encompassing them."
This passage presents an extremely important distinction: "Excellence in things" (jing yu wu 精于物) versus "Excellence in the Dao" (jing yu dao 精于道).
Farmers are experts in cultivation, merchants in trade, artisans in craft—they each achieve a high level of "Excellence" in their respective fields; this is "Excellence in things." But this "Excellence" has a fundamental limitation: they can only operate within their specialized domain and cannot govern the whole picture.
"Excellence in the Dao" is excellence in the fundamental principle. The "Dao" is the universal principle that permeates all specific domains. It is not a specific skill, but the overarching principle that allows all skills to find their proper place.
"Therefore, the Gentleman concentrates on the Dao (Yi yu Dao 壹于道), and uses this to verify and measure things (zan ji wu 赞稽物). Concentrating on the Dao brings rectitude (zheng 正); verifying things with it brings clarity (cha 察); with rectified will and clear judgment, one can govern all things."
The Gentleman focuses his attention on the Dao, using the Dao as a standard to verify and measure specific things. Focusing on the Dao brings rectitude; verifying things with the Dao brings clarity. With a rectified will and clear judgment in action and discourse, then all things will assume their proper offices (guan 官).
This passage reveals a profound truth: the highest form of "Singularity" is not focusing on a specific thing, but focusing on the "Dao." By focusing on the Dao, one can grasp the key points, manage complexity with simplicity, and govern all things.