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 3: Resonance with Zhuangzi
Zhuangzi’s thought contains much that resonates with Master Xunzi’s cognitive theory.
On "Emptiness":
"Only in Emptiness does the Dao gather. Emptiness is the fast of the Mind (Xin Zhai)." (Zhuangzi, Ren Jian Shi)
The Dao only gathers in the void. Void is the "fast of the Mind." Master Zhuangzi’s concept of Xin Zhai directly echoes Master Xunzi’s "Emptiness"—both aim to receive the Dao by keeping the Mind vacant.
When Yan Hui asked Master Kong what Xin Zhai was, the Master replied:
"If you unify your will, do not listen with your ears but with your Mind; do not listen with your Mind but with your vital energy (qi). Listening stops at the ears; the Mind stops at recognition. Energy (qi) is empty and waits for things. Only in Emptiness does the Dao gather. Emptiness is the fast of the Mind."
"Unify your will" (Ruo Yi Zhi 若一志)—unifying the will (Singularity). "Do not listen with your ears but with your Mind; do not listen with your Mind but with your energy (qi)"—listening moves through levels: sensory (ear) → spiritual (Mind) → the level of the Dao (qi/Emptiness). At the highest level, the cognitive subject becomes completely "empty"—no longer attached to any existing framework, but receiving all things with complete openness.
This directly corresponds to Master Xunzi’s "Emptiness"—"not allowing what is already stored to harm what is about to be received"—though the expression differs, the essential spirit is the same.
On "Stillness" and "Mirroring":
"No one uses running water as a mirror, but still water. Only stillness can make others still." (Zhuangzi, De Chong Fu)
As mentioned before, this perfectly aligns with Master Xunzi’s water tray analogy.
On "Obscuration" (Expressed by Zhuangzi as "Formed Mind" Cheng Xin):
"If one follows one's formed mind and takes it as a teacher, who among us does not have a teacher$16 Must one only take the mind that knows how to substitute and take by itself$17 The foolish also have this. To judge right and wrong before the mind is formed, is like arriving yesterday when one set out today." (Zhuangzi, Qi Wu Lun)
The "formed mind" (cheng xin) refers to pre-existing bias. If one judges based on one’s existing bias, who doesn’t have such a "teacher"$18 This is Zhuangzi’s version of "obscuration"—existing knowledge (cheng xin) obstructs open reception of new things.
Master Xunzi states, "not allowing what is already stored to harm what is about to be received," while Master Zhuangzi states, "do not follow your formed mind and take it as a teacher"—both critique the same cognitive deviation.
On "Observing by Things" versus "Observing by the Dao":
"To observe by the Dao, there is no high or low among things; to observe by things, one deems oneself noble and others base; to observe by convention, nobility and baseness are not within oneself." (Zhuangzi, Qiu Shui)
Observing by the Dao, nothing is high or low; observing by things, one deems oneself noble and others base. This deeply resonates with Master Xunzi’s distinction: "Those excellent in things manage things by things," versus "those excellent in the Dao manage things by encompassing them"—"observing by things" is "excellence in things," while "observing by the Dao" is "excellence in the Dao."