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 2: Why Can Those "Excellent in Things" Not Be "Teachers"$2
This is a question demanding deeper inquiry.
A farmer is an expert in cultivation, so why can he not manage the agricultural department$3 Because managing agriculture requires knowledge far beyond mere cultivation—it involves personnel arrangement, resource allocation, disaster response, institutional construction, and so on. A person skilled only in cultivation lacks these higher-level capacities.
More fundamentally, the "Singularity" of those "excellent in things" is a limited "Singularity"—they focus entirely on their specialty, leading to insufficient knowledge of other domains. This focus allows them to reach high levels in their own area but simultaneously limits their perspective.
The "Singularity" of those "excellent in the Dao" is a transcendental "Singularity"—they focus their attention on the "Dao," the fundamental principle that runs through all domains. Therefore, even if they are not experts in any single specific skill, they possess a deep understanding of the fundamental principles governing all things, enabling them to govern everything from a higher level.
This principle has wide resonance in pre-Qin texts.
Master Kong said in the Analects:
"The Gentleman is not a utensil." (Analects, Chapter 2.12)
The Gentleman should not be like a utensil, having only one specialized use. Utensils each have their use—a bowl for food, a cart for transport—but the Gentleman should not be confined to one specialized function. The Gentleman should grasp the "Dao" and use it as the foundation to respond flexibly to all different situations.
This is entirely consistent with Master Xunzi’s view—those "excellent in things" are "utensils," while those "excellent in the Dao" are the Gentlemen who are "not utensils."
Master Laozi said:
"The Dao gives them life; Virtue nourishes them; Things give them form; Position brings them to completion. Thus, the myriad things honor the Dao and esteem Virtue." (Dao De Jing, Chapter 51)
The Dao generates all things, Virtue nurtures them, things give them form, and position completes them. All things revere the Dao and esteem Virtue. "Things" are merely manifestations of the Dao. Those excellent in things only see one specific manifestation of the Dao; those excellent in the Dao grasp the Dao itself.