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 1: Resonance with the Four Chapters of Guanzi
Master Xunzi’s cognitive theory resonates closely with the four chapters of Guanzi: Xin Shu Shang (On the Art of the Mind, Part 1), Xin Shu Xia (Part 2), Bai Xin (Emptying the Mind), and Nei Ye (Inner Cultivation).
Guanzi, Nei Ye states:
"The form of the Mind is to fill itself and overflow by itself, to generate itself and perfect itself. The reason it loses this is certainly due to joy, sorrow, anger, desire, and profit. If one can remove joy, sorrow, anger, desire, and profit, the Mind will then be restored to balance. The nature of the Mind is to seek advantage and tranquility, to be still and settled. Do not agitate, do not disturb; harmony will naturally form. Fragile like something at one's side, vague like approaching the boundless—this is the Way to test things without going far, applying virtue daily."
The Mind inherently possesses the capacity for self-perfection. However, emotions and desires like joy, sorrow, anger, desire, and profit cause the Mind to lose this capacity. Once these interferences are removed, the Mind restores its original function.
This passage structurally echoes Master Xunzi’s "Emptiness, Singularity, and Stillness":
"Remove joy, sorrow, anger, desire, and profit"—corresponds to "Emptiness" (not allowing existing emotions and desires to hinder the Mind's receptivity).
"The Mind will then be restored to balance"—corresponds to "Great Clarity and Brightness" (the Mind returns to a clear state).
"Seek advantage and tranquility, do not agitate, do not disturb"—corresponds to "Stillness" (preventing chaotic mental activity from disturbing clear cognition).
Guanzi, Xin Shu Shang further develops the theory of the Mind:
"The Mind in the body is the position of the ruler. The nine apertures have their duties, which are the divisions of the officials. When the Mind occupies its Way, the nine apertures follow the principles."
"The art of the Mind (Xin Shu) is to govern the apertures without acting."
The "Art of the Mind" is to govern the apertures without acting. The Mind needs only to occupy its proper Way, and the nine apertures will naturally follow their principles. This is entirely consistent with Master Xunzi’s idea that "Concentrating on the Dao brings rectitude"—if the Mind concentrates on the Dao, everything naturally falls into place.
"Empty its desires, and Spirit (Shen 神) will enter the dwelling. Sweep away impurity, and Spirit will remain settled."
If desires are emptied, the Spirit enters the dwelling. If impurity is swept away, the Spirit remains. "Empty its desires" directly corresponds to Master Xunzi's "Emptiness"; "sweep away impurity" corresponds to "Dispelling Obscuration"; and "Spirit will enter the dwelling" corresponds to "Great Clarity and Brightness."