An Inquiry into the Core of Xunzi's 'On Rites': The Origin of Rites, Textual-Structural Logic, and the Way of Elevation and Reduction
This article provides an in-depth exegesis of the foundational text in the opening of Xunzi's 'On Rites,' systematically analyzing the logical chain linking the origin of rites to human desire and societal conflict, elucidating the structural concept of 'Honoring the fundamental is called text (wen), utilizing it closely is called principle (li),' and investigating the hierarchical dimensions of elevation (long), reduction (sha), and the middle way within rites pertaining to the gentleman's path.
Section 3 "That which is high (gao) is the flourishing (long) of Rites": The Elevation of Rites
"That which is high (gao) is the flourishing (long) of Rites" (Gao zhe, Li zhi long ye)—"High" (Gao) is the flourishing and sublime nature of Rites.
"High" (Gao)—Sublime, lofty. "Flourishing" (Long)—Flourishing, esteemed. "High" is the spiritual character of Rites—it is not a common behavioral norm but the highest expression of human spirit.
The I Ching, Qian Gua (Creative Hexagram) states:
"The movement of Heaven is vigorous; the superior man thereby strengthens himself ceaselessly."
The vigorous, ceaseless movement of Heaven—the superior man emulates this and strives unceasingly. This spirit of vigorous ceaselessness is the source of the "Height" (Gao) of Rites. The highest character of Rites is not weak yielding but vigorous self-strengthening—striving for higher realms while observing norms.
The Book of Songs, Da Ya, Zheng Min states:
"Heaven produced the masses of people, giving them things and norms. The people hold fast to their innate nature, loving this excellent virtue."
Heaven produced the masses, giving them things and norms. People hold fast to their innate nature, loving excellent virtue (Hao shi yi De)—this innate tendency to love beautiful virtues is the human basis for the "Height" (Gao) of Rites.