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: Resonance with Laozi
Master Xunzi’s cognitive theory has deep resonance with the thought of Master Laozi, despite differences in their overall philosophical orientation.
On "Emptiness":
"Attain the utmost in emptiness, hold fast to stillness." (Dao De Jing, Chapter 16)
"The Dao is empty (like a vessel), yet its use is inexhaustible. Profound! It seems to be the ancestor of all things." (Dao De Jing, Chapter 4)
"Dao is empty" (Dao Chong 道冲)—the Dao is void—"yet its use is inexhaustible"—but its function is inexhaustible. This deeply corresponds to Master Xunzi’s concept of "Emptiness"—it is not nothingness, but infinite potential.
On "Stillness":
"Returning to the root is called stillness; stillness is called returning to destiny." (Dao De Jing, Chapter 16)
"Heaviness is the root of lightness; stillness is the master of agitation." (Dao De Jing, Chapter 26)
Master Laozi regards "Stillness" as the "root"—the fundamental return point of all things—and the "master" of agitation. This is consistent with Master Xunzi viewing "Stillness" as the prerequisite condition for cognition.
On "Brightness" (Ming):
"He who knows others is wise; he who knows himself is enlightened (ming)." (Dao De Jing, Chapter 33)
"To see the small is called illumination." (Dao De Jing, Chapter 52)
"Not knowing constancy, one acts recklessly and meets with disaster. Knowing constancy is called illumination." (Dao De Jing, Chapter 16)
Laozi’s "Brightness" emphasizes self-knowledge and perceiving the subtle. Master Xunzi’s "Great Clarity and Brightness" emphasizes comprehensiveness and thoroughness. Both complement each other—true "Brightness" involves both self-knowledge and subtle perception, and comprehensive penetration.
On "Unity":
"The Sage embraces Unity as the model for the world." (Dao De Jing, Chapter 22)
"In antiquity, those who obtained Unity: Heaven obtained Unity and became clear; Earth obtained Unity and became tranquil." (Dao De Jing, Chapter 39)
Master Laozi’s "Embracing Unity" shares the core concept with Master Xunzi’s "Concentrating on the Dao"—adhering to the unified fundamental principle.
However, the differences are also significant. Laozi’s "Emptiness" and "Stillness" lean more toward ontology—they are the inherent nature of the Dao. Xunzi’s "Emptiness" and "Stillness" lean more toward cultivation methodology—they are the states the Mind must strive for. This difference reflects the distinct philosophical focus of the Daoist and Confucian schools: Daoism focuses on the intrinsic state of the "Dao," while Confucianism focuses on the cultivation of the "Mind."