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 3: "Concentrating on the Dao brings rectitude; verifying things with it brings clarity."
"Therefore, the Gentleman concentrates on the Dao (Yi yu Dao), and uses this to verify and measure things (zan ji wu). Concentrating on the Dao brings rectitude (zheng); verifying things with it brings clarity (cha); with rectified will and clear judgment, one can govern all things."
This passage reveals two effects of "Concentrating on the Dao":
First, "Rectitude" (Zheng). Concentrating on the Dao leads to rectified will. Rectitude is the unity of moral uprightness and cognitive accuracy. The Mind is neither leaning nor skewed, neither tempted by material desires nor obscured by prejudice.
Second, "Clarity" (Cha). Using the Dao to verify things brings clarity. Zan means assist or reference; Ji means to examine or verify. Using the Dao as a standard to verify specific things allows one to accurately judge the right and wrong, good and evil, of those things.
Rectitude and Clarity combine to form "rectified will in action and clear judgment in discourse" (zheng zhi xing cha lun). Once this is achieved, "all things assume their proper offices" (wan wu guan yi 万物官矣). Guan here means governance or arrangement—when all things attain their "office" (position and function), the world is well-governed.