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 Story of Jiu and the Ancient Tradition of Hermits
Master Xunzi tells the story of a man named Jiu:
"In the middle of an empty stone there is a man named Jiu (觙). This man was good at archery and fond of contemplation. If his ears and eyes were engaged by desires, his contemplation would be ruined; if the sound of gnats and mosquitoes was heard, his essence (jing 精) would be frustrated. Therefore, he avoided the desires of the ears and eyes, and distanced himself from the sounds of gnats and mosquitoes, and only in secluded, still contemplation could he achieve penetration."
"In the middle of an empty stone"—in a vacant grotto. This man, Jiu, was skilled at archery and contemplation. But his mind was so acutely sensitive that any minor sensory interference would ruin his thought. Therefore, he had to cut off all external interference to achieve clarity through quiet contemplation.
This story evokes the tradition of ancient hermits. In ancient legends, many worthies chose to withdraw from worldly affairs and live in seclusion in the mountains to seek spiritual purity and penetration. Their withdrawal was not passive escape but active cultivation—achieving inner clarity and insight by eliminating external disturbances.
However, Master Xunzi’s assessment of Jiu is not the highest praise. He continues:
"If the contemplation of Benevolence (Ren) is like this, can it be called subtle (wei 微)$11"
If the pursuit of the Way of Benevolence (Ren) is like Jiu’s method, can it be called "subtle" (profound, deep)$12
Master Xunzi’s answer is no. He believed Jiu’s method—cutting off all external interference—though effective, was not the most lofty. Because the true "Utmost Man" (Zhi Ren 至人) does not need to cut off the external world to maintain inner clarity:
"The subtle one is the Utmost Man. What need does the Utmost Man have for strengthening$13 For endurance$14 For peril$15 Thus, turbid light reflects the external scene, clear brightness reflects the internal scene. The Sage indulges his desires and embraces his emotions, yet that which governs them is Principle (li 理)."
The Utmost Man does not need to force himself, endure himself, or worry about himself. "Turbid light reflects the external scene, clear brightness reflects the internal scene"—turbid light can only reflect external images, while clear brightness can reflect the inner essence. The Sage indulges his desires and embraces his emotions, but "Principle" (li) is what governs them.
This passage is extremely profound: the highest state of "Stillness" is not the exclusion of all external interference (that is merely the initial stage of cultivation), but maintaining inner clarity amidst all external disturbances. The Sage does not need to flee desires and emotions but can govern them through "Principle" so that all activities remain within the bounds of the proper Way.