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 Cultural Tradition of the "Mirror" (Jian)
In ancient culture, using a "water tray" (jian) to reflect one's appearance has a long history, predating widespread use of bronze mirrors. Ancient people used bronze bowls filled with water to see their reflections.
The Book of Documents, Kao Yü states:
"Do not use water as a mirror for your appearance, but use the people as a mirror for your politics."
The water mirror here is the water tray mirror. This tradition endowed the water's surface with a special symbolic meaning: the water surface symbolizes the "Mind"—it can reflect all things, but only if it is calm and clear.
Master Xunzi’s water tray analogy draws upon this deep cultural tradition. He chooses the image not arbitrarily but because it carries profound cultural weight, revealing the fundamental relationship between the Mind and cognition—the prerequisite for "seeing" (jian) is the Mind's calm and clarity.
Master Zhuangzi also used a similar image in De Chong Fu (The Virtue of the Perfect Man):
"Confucius said: 'No one uses flowing water as a mirror, but still water. Only stillness can make others still.'"
Master Kong said: people use still water as a mirror, not running water. Only when one is still oneself can one cause others to be still. This logic aligns perfectly with Master Xunzi’s water tray analogy—"Stillness" is the prerequisite for "Seeing" (clear cognition).