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: A Complete Cognitive System
Reviewing Master Xunzi’s text in Jie Bi, we see a complete and precise cognitive system:
The Foundation of Cognition: The Mind (Xin). The Mind is the organ of cognition, the ruler of the body, and the basis of Spiritual Luminosity.
The Conditions for Cognition: Emptiness (Xu), Singularity (Yi), and Stillness (Jing). Emptiness—not allowing existing knowledge to obstruct new reception. Singularity—not allowing multiple cognitive objects to interfere with one another. Stillness—not allowing chaotic mental activity to disturb clear cognition.
The Obstacle to Cognition: Obscuration (Bi). The sources of obscuration are varied—environmental factors, physiological factors, external forces, distance, and psychological factors.
The Goal of Cognition: Great Clarity and Brightness (Da Qing Ming). In the state of Emptiness, Singularity, and Stillness, the Mind reaches this state—all things become visible, analyzable, and properly placed.
The Practice of Cognition: Concentration on the Dao (Yi Yu Dao). Focusing attention on the fundamental Dao, using the Dao as the standard to observe and judge specific things.
The Effect of Cognition: Rectitude (Zheng) and Clarity (Cha). Concentration on the Dao brings rectitude—the will is upright and balanced. Verifying things by it brings clarity—judgment is sharp and free from error.
The Paradigm of Cognition: The Great Man (Da Ren). His brightness rivals the sun and moon, his vastness fills the Eight Extremities, free from obscuration and doubt, sitting in a room yet seeing the Four Seas, dwelling in the present yet discussing antiquity.
This system progresses systematically from foundation to condition, from obstacle to goal, from practice to effect, and from paradigm to ultimate state, forming the most systematic philosophy of cognition in the pre-Qin era.