An Inquiry into the Core of Xunzi's 'On Rites': The Origin of Rites, Textual-Structural Logic, and the Way of Elevation and Reduction

Section 2 "Embracing utility is called principle (li)": The Relationship between Utility (Yong) and Principle (Li)

"Embracing utility (yong) is called principle (li)." (Qin yong zhi wei li.)

"Utility" (Yong)—Function, practical application. In the context of Rites, "utility" refers to the actual effect and concrete function of Rites. Rites are not empty displays but possess tangible uses. They are used to regulate human behavior, harmonize human emotion, maintain social order, and distribute social resources. These practical functions constitute the "utility" (yong) of Rites.

"Embracing" (Qin)—Approaching closely, being close to the practical. "Embracing utility" means being close to practical application and not deviating from functional utility. Master Xunzi emphasizes here that Rites cannot become mere formalism detached from their practical function. The design of every ritual specification must have a practical purpose.

"Principle" (Li)—Order, texture, law. "Embracing utility is called principle" means: When one truly approaches the practical function of Rites, one can see the underlying order and principle. Although the specific observances of Rites may be numerous, they possess a clear internal order—when to do what, how much to do, up to what degree—all these have clear rules. And these rules are all derived from practical utility.

The term "principle" (li) has rich meanings in the pre-Qin context. Han Feizi, Jie Lao states:

"Principle (li) is the pattern that completes things. Length and shortness, large and small, round and square, hard and brittle, heavy and light, white and black—these are called principle (li)."

"Principle" (li) is the texture or order of things—the internal determination that makes a thing what it is. Length, shortness, size, squareness, hardness, brittleness, weight, blackness, whiteness—these are all "principles" (li) of things. In the context of Rites, "principle" (li) is the internal determination that makes a Rite what it is—which Rite to use in which occasion, how much material to use, what level of differentiation—all these specific regulations are derived from "utility" (practical function).

Master Xunzi also discusses "principle" (li) in the Zheng Ming chapter:

"All things of the same category and disposition have the same way of discerning things through their innate sense organs, hence they can be compared and correlated. This is why they share a conventional name to mutually recognize one another. Differences in physical form and color texture are distinguished by the eye; differences in sound clarity, turbidity, balanced tuning, or strange tones are distinguished by the ear; differences in sweet, bitter, salty, sour, pungent flavors are distinguished by the mouth; differences in fragrant, foul, pungent, fishy, or strange smells are distinguished by the nose. Differences in tending the sick, hot and cold, smooth and sharp, heavy and light are distinguished by the physical body. Differences in pleasure, sorrow, joy, anger, grief, delight, love, and aversion are distinguished by the mind."

"Color texture" (se li)—color and texture—are objects perceived by the eye. "Texture" (li) is the surface pattern of things, perceptible to the senses. Similarly, the "principle" (li) of Rites is also perceivable and graspable—it is not mysterious or unknowable, but clear and discernible.

By contrasting "Embracing utility is called principle" with "Honoring the root is called culture," we can discover a relationship of complementarity:

• "Honoring the root is called culture" (Gui ben zhi wei wen): Starting from the internal basis, culture and order naturally emerge. This is a process from the inside out.
• "Embracing utility is called principle" (Qin yong zhi wei li): Starting from external function, order and rule naturally manifest. This is a process from the outside in.

The two, one internal and one external, one root and one utility, together constitute the complete internal structure of Rites.