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 1: The Dialectic of "Motion" (Dong) and "Stillness" (Jing)
Master Xunzi discusses "Stillness" following the same structure: "Acknowledging reality—proposing a requirement":
"The Mind has never been without motion (dong 動), yet there is what is called Stillness (jing 静)."
The Mind is never static. It is always active—thinking when awake, dreaming when asleep, and operating automatically even when relaxed. This is the Mind's natural state. Yet, Master Xunzi, while admitting "the Mind has never been without motion," posits the requirement of "Stillness."
"When the Mind lies down, it dreams; when idle, it acts on its own; when commanded, it plots; therefore the Mind has never been without motion; yet there is what is called Stillness; not allowing dream-fantasies and intense clamor (meng ju 夢劇) to disturb knowledge is called Stillness."
Step-by-step analysis:
First Level: "When the Mind lies down, it dreams"—When one sleeps, the Mind dreams. This shows that even in sleep, the Mind has not completely ceased activity.
Second Level: "When idle, it acts on its own"—When one relaxes, the Mind operates automatically. Tou (偷) means to be careless or relaxed. Even if you are not deliberately using the Mind to think, it operates on its own, generating various thoughts and associations.
Third Level: "When commanded, it plots"—When you mobilize the Mind to think, it engages in planning (mou 謀). This is the active application of the Mind.
Fourth Level: "Therefore the Mind has never been without motion"—So, the Mind is never static. Whether in dreams, relaxation, or active thought, the Mind is always moving.
Fifth Level: "Yet there is what is called Stillness"—But the Mind still requires "Stillness."
Sixth Level: "Not allowing dream-fantasies and intense clamor (meng ju) to disturb knowledge is called Stillness"—Preventing illusory and turbulent thoughts from disturbing true cognition is called "Stillness."
Here, "Stillness" does not mean "immobility," but rather "motion without disorder." The Mind is constantly active, but this activity must be orderly, clear, and not disturbed by chaotic thoughts—this is "Stillness."