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 6: Resonance with the Zhou Yi
The cognitive thought of the Zhou Yi (I Ching) has deep structural resonance with Master Xunzi’s theory.
On "Observation" (Guan):
The 20th Hexagram of the Zhou Yi, Guan (Observation), specifically discusses observation and cognition.
The Hexagram statement says:
"Observation: Washing without offering up the sacrifice, yet possessing sincerity and reverence."
The key to Observation is "possessing sincerity" (you fu 有孚)—inner faithfulness—and "reverence" (yong ruo 颙若). This implies that "Observation" is not merely a sensory activity but a spiritual one. Only one who is sincere within and reverent in demeanor can truly "observe" the essence of things.
The six lines of the Guan Hexagram show different levels of "Observation":
Line 1: "Childish observation" (tong guan 童观)—immature and superficial observation. Line 2: "Peeping observation" (kui guan 窥观)—partial observation, as if looking through a crack in a door. Line 3: "Observing one's own life" (guan wo sheng 观我生). Line 4: "Observing the glory of the state" (guan guo zhi guang 观国之光)—observing the culture and spirit of the state. Line 5: "Observing one's own life" (from a higher perspective). Line 6: "Observing others' lives" (guan qi sheng 观其生).
From "childish observation" to "observing others' lives," the level of observation deepens, the vision broadens, and understanding matures. This progression mirrors Master Xunzi’s process of cognitive improvement from "obscuration" to "Great Clarity and Brightness."
On "Spirit" (Shen):
"Spirit (Shen) is that which speaks mysteriously about the myriad things." (Zhou Yi, Statement on the Trigrams)
"That which cannot be fathomed by Yin and Yang is called Spirit." (Zhou Yi, Appendix A)
"Spirit" is the capacity to grasp the subtle changes of all things. This is directly related to the "Spiritual Luminosity" (Shen Ming) Master Xunzi speaks of.
"The virtue of the milfoil stalks is round and spiritual; the virtue of the trigrams is square and knowing." (Zhou Yi, Appendix A)
Here, "Spirit" (shen) and "Knowing" (zhi) are complementary—"Spirit" senses the subtle, and "Knowing" judges clearly. Together, they constitute the "Spiritual Luminosity" Master Xunzi refers to.