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 1 The Beginning of Sacrifice and the Germination of Rites
From the perspective of ancient mythology and folklore, the most primordial form of Rites was likely sacrifice—human veneration and supplication to the spirits of Heaven, Earth, and the ancestors.
Li Ji: Li Yun states:
"The beginning of Rites originated in food and drink. When roasting millet and chopping up pigs, using stained vessels and drinking with cupped hands, beating drums with grass bundles—even this seemed sufficient to convey their reverence to the spirits of Heaven and Earth."
"Begins in food and drink" (Shi yu yin shi)—The earliest Rites started with food and drink—offering food and drink to Heaven and Earth and ancestral spirits—using the simplest means to express reverence to the divine.
Why sacrifice$7 Because "humans are born with desires"—humans desire food, security, and survival. In antiquity, humans were extremely vulnerable to the forces of Nature—floods, droughts, fierce beasts, and disease could take human lives at any moment. Humans could not guarantee survival by their own power, so they had to appeal for the protection of the spirits of Heaven and Earth. The ritualization of this act of appeal is the origin of sacrificial Rites.
In the context of ancient sacrifice, Master Xunzi’s "desire is present but unsatisfied, they cannot help but seek" takes on a more concrete meaning: Human desire for survival (yu) cannot be fully satisfied by oneself (bu de), thus one must appeal to supernatural powers (bu neng wu qiu). This appeal required a certain method and norm—the earliest "measure and boundary"—when to sacrifice, what to use, and in what manner.
The sacrifices recorded in the Shang Shu, Yao Dian by Emperor Yao exhibit clear "measure and boundary":
"In the second month of the year, he made an eastern tour of inspection, proceeding to Mount Tai, where he performed the Chai sacrifice. He observed the rites to the mountains and rivers. Then he paid his respects to the Eastern Queen. He harmonized the months, days, and the standard measures, weights, and lengths."
When Emperor Yao took the throne, he first sacrificed to the High God ("observed the rites to the mountains and rivers"), then to the Six Ancestors, then to the mountain and river spirits, and finally to all the spirits. This series of sacrifices, while far more complex than the primitive era, was relatively simple compared to later elaborate ceremonies—it was in the transition phase from "simplicity" (zhuo) to "culture" (wen).