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: The Ancient Concept of "Spiritual Luminosity" (Shen Ming) and its Relation to the Mind
"Spiritual Luminosity" (Shen Ming) is a crucial concept in pre-Qin thought, and Master Xunzi states that the Mind is the "Lord of Spiritual Luminosity." What was the meaning of Shen Ming in ancient culture$9
In ancient religious beliefs, Shen referred to the subtle, transcendent power between Heaven and Earth—the spirits of the sun, moon, stars, mountains, rivers, wind, rain, and thunder. Ming referred to the extraordinary cognitive ability possessed by these spirits—the power to observe everything in the human world, seeing and knowing all things. "Spiritual Luminosity" combined referred to this extraordinary, all-perceiving power.
In the ancient tradition of shamans (Wu Xi 巫觋), shamans were thought to acquire "Spiritual Luminosity"—that is, extraordinary cognitive power—through divine grace. Through specific rituals and cultivation, the shaman’s "Mind" entered a special state, enabling communion with Heaven and Earth and insight into all things.
When pre-Qin philosophers transferred the concept of Shen Ming from the shamanic context to the philosophical one, its meaning subtly changed: it no longer referred to supernatural spiritual power, but to the highest cognitive capacity manifested when the Mind is in its optimal state.
Master Xunzi’s assertion that the Mind is the "Lord of Spiritual Luminosity" internalizes Shen Ming as a function of the Mind itself—the Mind is the master of Shen Ming; this luminosity is not derived from external deities but is the Mind's inherent potential.
This transformation marks a crucial leap in pre-Qin thought: from religion to philosophy, from mythology to rationality. The experiences of spiritual cultivation from ancient shamanism, after long cultural sedimentation and rational reflection, gradually transformed into the philosophical theories of the pre-Qin thinkers regarding the "Mind." Master Xunzi's "Emptiness, Singularity, and Stillness" can be seen as a significant outcome of this transformative process.