Difference between revisions of "Xunzi"
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| − | == Xunzi == | + | |
| − | Xunzi, also known by | + | == Xunzi == |
| − | + | I am Xunzi, but I am also known by my birth name of Xun Kuang. I was born in 310 BCE and I died in approximately 221 BCE. I lived my entire life during some of China´s most tumultuous years, the infamous Warring States Period, where territories or provinces were constantly battling each other for territory, resources, and people. I was born in the Zhao Province but left in my early twenties to attend the Jixia academy and to fill an advisory position in the Qi Province to the east. I was soon recognized as a man of great potential and philosophical intelligence and left Qi to operate an administrative position in the government of the Chu Province to the south until my sponsor died in 238 BCE forcing me into retirement. It was after this retirement that I was truly able to devote myself to the spreading of my philosophies and traveling around to the different regions of China. Though it is possible that I may have lived long enough to witness the establishment of the unification of China and the establishment of the Qin Dynasty, it can only be left to speculation. It was through my devotion to teaching my interpretation of Confucian philosophy that I was able to influence the future of China and contribute, through my students Li Si and Han Feizi, to the establishment of a more stabilized and unified China.(Elstein) | |
| + | |||
== Works == | == Works == | ||
| − | Xunzi was the primary author of an important philosophical text | + | I, Xunzi, was the primary author of an important philosophical text which was named after me. The text was comprised of 32 books in the form of bamboo strips, 25 of which were authentically written by myself. I wrote in the style of argumentative essays instead of in parables as did Zhuangzi or in dialogue form like my primary rival Mencius. I was also the first Confucian scholar to elevate the sometimes vague or complicated sayings and conversations expressed by Confucius and Mencius to a level of reasoning, topical development, clarity, and detail through rational organization and expression in essay form. The seven books that are not directly attributed to me were written by my students and followers based on the teachings they received from their master teacher, however, the text comprises probably the largest compilation of early Chinese philosophical works that can be accredited to one author.(Robins) |
| − | + | ||
| − | ==== Learning | + | === Interpretations === |
| − | + | Surprisingly, I never discussed directly my own written works and so the first mention of them are attributed to Liu Hsiang, a Han scholar that noticed my work among three hundred and twenty-two bundles of bamboo writings and organized them. The works were never formally analyzed until 818 CE and comprise the same analysis that predominates scholarship on my philosophies even today. The fact that the work is written in the form of clear arguments makes it more accessible to a wider audience than the more abstract philosophies of other philosophers of the period.(Ebrey) | |
| − | + | ||
| + | |||
| + | |||
| + | === Methods for Learning === | ||
| + | Because I was a student of Confucius, my first step to learning is to be near a teacher, and follow that person and devote one's life to learning. The second is to observe the Confucian rights actively. Through these two steps, learning is a tool to unify oneself. | ||
| + | My steps to learning: | ||
*Hold firm to the inner power => this will bring order to the body => which will help respond to others => which will create a complete man. | *Hold firm to the inner power => this will bring order to the body => which will help respond to others => which will create a complete man. | ||
| − | *Self cultivate. Be open and serious, be involved in social processes, and reject flattery and accept criticism and act on that criticism. | + | *Self cultivate. Be open and serious, be involved in social processes, and reject flattery and accept criticism and act on that criticism. |
| − | Learning comes from acting, and acting brings about reactions. If a person does not do the things he/she learns, he/she will not have true knowledge. So a person can be noble, but unless they were to practice daily, they could not be perfect. Perfection comes from taking little steps, achievement means never giving up and will power is the key to never giving up. Knowledge obtained in this way is to be embodied and should not be used to obtain attention. | + | Learning comes from acting, and acting brings about reactions. If a person does not do the things he/she learns, he/she will not have true knowledge. So a person can be noble, but unless they were to practice daily, they could not be perfect. Perfection comes from taking little steps, achievement means never giving up and will power is the key to never giving up. Knowledge obtained in this way is to be embodied and should not be used to obtain attention. |
| + | |||
| + | My process for learning is a lifelong endeavor being gradual, unceasing, and coming in increments. Concerning this subject I once stated that: | ||
| + | |||
| + | "The gentlemen trains his eyes so that they desire only to see what is right, his ears so that they desire to hear only what is right, his mind so that it desires to thing only what is right. When he has truly learnt to love what is right, his eyes will take greater pleasure in it than in fine colours; his ears will take greater pleasure than in the fine sounds; his mouth will take greater pleasure than in the fine flavours; and his mind will feel keener delight than in possession of the world. When he has reached this stage, he cannot be subverted by power or the love of profit. He cannot be swayed by the masses. He cannot be moved by the world."(Theosophy Library Online) | ||
| + | |||
| + | The ideal civilization is based on morality and bred through lifelong learning. | ||
| + | |||
| + | ==== Contemporary Commentary ==== | ||
| + | Much of what Xunzi proposes here is true. The learning process is gradual and ever-changing based on one's changing in understanding. The more that an individual knows, the more they know that they know very little. The more education that one can obtain, the more they are able to enjoy the world around them. Xunzi also makes a very important point when he states that an educated individual cannot be subverted, swayed, or moved by outside influences. Those who are ignorant are typically weaker in their resolve and decision making than those that have reached a higher state of awareness and understanding. | ||
| + | |||
| + | == Philosophy == | ||
| + | |||
| + | === The Way, Heaven, and Nature === | ||
| + | Despite being clear and well-explained in the written form, my philosophy is controversial and at times quite complex. Like many of the other scholars of the Warring States Period, I subscribed to the concept of the Way or the Dao. I described my theories of the Way in terms of a proper way of living instead of a theoretical road or path to prosperity and happiness. My realistic approach to the Way means that my views of Heaven and Nature are less referential to the supernatural and more based on the results of commitment to consistency. | ||
| + | |||
| + | I believe that Heaven does not intervene in the affairs of men, but rather acts in a consistent and predictable manner. Heaven does not reward or punish men for their actions because it is up to the individual to being their own good fortune based on their adherence to the Way. I believe that following the Way leads to a peaceful and orderly society, while ignoring certain aspects of the Way, leads to the perpetual frustrations brought about by Human Nature. For example, having a good harvest is not an answer to prayer, but rather a direct result of good agricultural policy. Natural occurrences such as eclipses, natural disasters, etc. are not from deity, but are simply nature being nature and were bound to happen regardless of the behavior of men. People should not do good things to please heaven, instead they should do good things in order to be prepared for any situation or difficulty that may arise. (Elstein) I firmly believe that "if you are single-minded in your cultivation of the Way, Heaven cannot sent disasters. Thus, even if they come, droughts and floods will not bring starvation, extremes of temperature will not bring illness, uncanny phenomena will not prove unlucky."(Ebrey) The converse is undoubtedly true as well, if one does not prepare sufficiently, then whether the disasters come or not, the people will certainly suffer, not at the fault of Heaven, but at their own fault. | ||
| + | |||
| + | I do not discount the proper utilization of rituals in order to bind society together. I once gave the example that if you pray for rain and it rains. It is not a direct consequence of your prayers. It is just as though you had not prayed for rain and it rained anyway. The performance of the ritual does not cause the outcome, but it unites the people under a common cause and it is therefore necessary. I also "condemned magical practices, not because they were illusory or ineffective, but because most people got involved in them only for dark and selfish purposes."(Theosophy Library Online) | ||
| + | |||
| + | ==== Contemporary Commentary ==== | ||
| + | In modern terms, one does not carry a spare tire and first aid kit in one's car in order to please heaven and receive blessings. One carries those items in case a tire is destroyed or there is some injury. Xunzi believed in practicality, reason, and being realistic over attributing mystical powers to heaven and nature. Many times people attribute the use of faith to the altering of weather or natural events as in the instance with praying for rain. Perhaps what they did not realize is that rain was already on the way and their prayers simply corresponded with the timing of the weather's arrival. Xunzi did not seek to completely discredit their ritualistic efforts, but at the same time wanted to establish that nature is constant and uninfluenced by the actions of man. The only value that the rituals had was organizing society and reiterating the role and status of leaders. | ||
| + | |||
| + | === Human Nature === | ||
| + | One of the most important contributions that I made through my philosophy was my view on Human Nature. Contrary to many other scholars, specifically Mencius, I believed that Human Nature is evil. When I taught this concept it was not to imply that by nature humans find pleasure in being evil or doing bad things, but rather that they are born without a moral compass and their natural and original state at birth is chaos and contention. I argued that this point is clearly visible in the selfish and needy nature of humans and that the controlling of that behavior comes by means of cultivating change through lifelong learning paired with adherence to ritual. My philosophy of human nature "is based on a distinction between those characteristics that arise spontaneously in people and cannot be changed, on the one hand, and characteristics that are the result of human effort, on the other."(Robins) | ||
| + | |||
| + | In basic terms, I believe that people do not have success or failure because of their inherent abilities or natural talents, but because of their commitment to follow the Way and constant efforts towards personal change and improvement. I taught that "the difference between the gentlemen and the common person lies not in their desires, but in the actions they take to satisfy their desires." (Robins) This is where rituals come into play. Rituals are not used to eliminate the natural desires of man, but rather to nourish those desires and establish semblances of order in life. "Gentlemen consider them to be art of the way of man; common people think they have something to do with ghosts."(Ebrey) | ||
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| + | When my philosophical rival Mencius sought to argue that the nature of man was good, not evil as I have always indicated, I explained to him that if that were true there would be no need for the institution of rituals and duties which the sages of old established and that we require these in order to control and reign in our innate tendencies for evil. | ||
| + | |||
| + | I was able to firmly establish the veracity of my claim against the misguided thinking of Mencius and other philosophers when I stated that: | ||
| + | |||
| + | "Man's nature is evil; goodness is the result of conscious activity. The nature of man is such that he is born with a fondness for profit. If he indulges this fondness, it will lead him into wrangling and strife, and all sense of courtesy and humility will disappear. He is born with feelings of envy and hate, and if he indulges these, they will lead him into violence and crime, and all sense of loyalty and good faith will disappear. Man is born with the desires of the eyes and ears, with a fondness for beautiful sights and sounds. If he indulges these, they will lead him into licence and wantonness, and all ritual principles and correct forms will be lost. Hence, any man who follows his nature and indulges his emotions will inevitably become involved in wrangling and strife, will violate the forms and rules of society, and will end as a criminal."(Theosophy Library Online) | ||
| + | |||
| + | I said this because I firmly believe that a society is only as perfect as the sum of the moral and spiritual attainments of its people. Certainly no one, including Mencius, can refute that. | ||
| + | |||
| + | ==== Contemporary Commentary ==== | ||
| + | Xunzi's view on Human Nature has been very controversial for many people because they think that he is somehow degrading the status of what it means to be human. In fact, when he says that human nature is to be "evil" he does not actually mean to demonize humanity, but rather to highlight the natural tendencies towards chaos, contention, and other complications when there is no established order or authority. Humanity naturally seeks out leaders, authority figures, and order when there is chaos. | ||
| + | |||
| + | === Government and Politics === | ||
| + | Quite obviously, the philosophical standard in reference to government during the Warring States Period was monarchy. I taught during my lifetime that the government should have a paternal relationship with its people in the sense that they provided the means for success through the performance of rituals, and the people respond with loyalty. I believe that the best government is one based on a society with strong social distinctions because it is through hierarchy that limits are established and control over human nature can be maintained. I believe that equality among everyone in a society is a grave mistake because it creates an environment for competition and contention. If all the people stand on equal ground, their desires will all be the same and they will naturally compete to attain those desires. Strict hierarchy must be at the foundation of every government and society because it reminds everyone of their role and responsibility, thus eliminating the possibilities for conflict. People will freely subjugate themselves to the best governments because they will recognize the order and peace that has been accomplished. (Elstein) | ||
| + | |||
| + | The basic structure of hierarchy according to my system had lower peasant classes that were responsible for common labor, the 'junzi' or gentlemen who oversaw the lower classes, and the 'ru' who were the erudite men of status. The 'ru' were principally responsible for the execution and application of the 'li-yi' or rituals and duties, in order to reiterate their status and authority as leaders and rulers in society. This hierarchy serves as the foundation for the most efficient and best functioning government. | ||
| + | |||
| + | The worst governments are those that have been established through military force and violence because their foundation is fear and death, not order and structure. In truth, I was a political realist. I taught to dismiss those who are incompetent, promote those who are worthy, punish the evil, transform the ordinary, and anyone that uses talents against the good of the people should put to death. Punishments are not desirable, but are necessary when individuals threaten the hierarchy or order of a people. The emperor should not rely on outer force, but should strengthen inner power. Lords should preserve and protect subjects and be respectful towards other lords. A ruler should regulate affairs, have several rates of taxation, and unify commerce so that all can prosper. The role of government is to be very involved in the lives of the people so that order can be maintained. | ||
| + | |||
| + | Hierarchy and status do not mean that I believed in hereditary privilege or leadership positions based on birthright or wealth. I saw the value and virtue of a man as defined by his literacy and education, especially in regards to his adherence to the Way as the determining factor for good leadership. Those entrusted with leadership are required to uphold the essential rituals of society. I taught that "the scholar-officials who are to govern that society have as their primary function the preservation and transmission of these ritual practices."(Sampaolo, Stefan and Zhu) Religious rituals were allowed in society "only to the extent that they reaffirmed human interdependence and social solidarity, but were to be outlawed when the goals were power and salvation."(Theosophy Library Online) | ||
| + | |||
| + | == My Legacy == | ||
| + | Because my ideal society was never truly established I died considering myself a failure, however, I never lived to see my philosophies achieve their potential. Two of my most well-known pupils became very influential philosophers in the establishment of the unification of China and the future culture of that nation. Li Si, one of my best students became one of the intellectual architects of the Qin unification. Han Feizi, was another scholar who was influenced by my teachings though many of his philosophies differed from my own. The continued study of my text as well as what was added to it after my death but written about my actions and teachings, perpetuated my influence over hundreds of years and make it so my work is still considered relevant in many ways today. Though my teacher Confucius is more widely known, and rightly so, I feel that his ideas only appeal to the masses because they are remained under-developed and open to interpretation. My fellow pupil and rival Mencius is probably more popular because of his supposed "positive" view of humanity than mine, however, I still assert that he misses the mark on many of his theories. I know that I am not as well known to the general public, but once people read and begin to understand my work they will comprehend the depth and intricacy of my arguments.(P. B. Ebrey, p.51) | ||
| + | |||
| + | === Presentation for Classroom Use === | ||
| + | [[Media:Xunzi.pptx]] | ||
== References == | == References == | ||
de Bary, WM. Theodore & Bloom, Irene. Sources of Chinese tradition, vol 1, 2nd ed. Columbia University Press, 1999 New York. | de Bary, WM. Theodore & Bloom, Irene. Sources of Chinese tradition, vol 1, 2nd ed. Columbia University Press, 1999 New York. | ||
Pages 159-183 | Pages 159-183 | ||
| + | |||
| + | Ebrey, Patricia Buckley. Cambridge Illustrated History. London: Cambridge University Press, 2010. | ||
| + | |||
| + | Ebrey, Patricia. Chinese Civilization: A Sourcebook 2d ed. New York: Free Press, 1993. pp. 24-26. | ||
| + | |||
| + | Elstein, David. Xunzi (Hsün Tzu, c.310—c.220 BCE). 30 August 2004. http://www.iep.utm.edu/xunzi/. 27 February 2013. | ||
| + | |||
| + | Robins, Dan. Xunzi. 13 February 2007. http://plato.stanford.edu/entries/xunzi/#humans. 27 February 2013. | ||
| + | |||
| + | Sampaolo, Marco, Matt Stefan and Rishon Zhu. "Xunzi." 2013. Encyclopaedia Britannica. http://www.britannica.com/EBchecked/topic/274068/Xunzi. 27 February 2013. | ||
| + | |||
| + | Theosophy Library Online. Hsun Tzu. 2000. http://web.archive.org/web/20051215105300/http://theosophy.org/tlodocs/teachers/HsunTzu.htm. 27 February 2013. | ||
Latest revision as of 09:27, 17 April 2013
Xunzi
I am Xunzi, but I am also known by my birth name of Xun Kuang. I was born in 310 BCE and I died in approximately 221 BCE. I lived my entire life during some of China´s most tumultuous years, the infamous Warring States Period, where territories or provinces were constantly battling each other for territory, resources, and people. I was born in the Zhao Province but left in my early twenties to attend the Jixia academy and to fill an advisory position in the Qi Province to the east. I was soon recognized as a man of great potential and philosophical intelligence and left Qi to operate an administrative position in the government of the Chu Province to the south until my sponsor died in 238 BCE forcing me into retirement. It was after this retirement that I was truly able to devote myself to the spreading of my philosophies and traveling around to the different regions of China. Though it is possible that I may have lived long enough to witness the establishment of the unification of China and the establishment of the Qin Dynasty, it can only be left to speculation. It was through my devotion to teaching my interpretation of Confucian philosophy that I was able to influence the future of China and contribute, through my students Li Si and Han Feizi, to the establishment of a more stabilized and unified China.(Elstein)
Works
I, Xunzi, was the primary author of an important philosophical text which was named after me. The text was comprised of 32 books in the form of bamboo strips, 25 of which were authentically written by myself. I wrote in the style of argumentative essays instead of in parables as did Zhuangzi or in dialogue form like my primary rival Mencius. I was also the first Confucian scholar to elevate the sometimes vague or complicated sayings and conversations expressed by Confucius and Mencius to a level of reasoning, topical development, clarity, and detail through rational organization and expression in essay form. The seven books that are not directly attributed to me were written by my students and followers based on the teachings they received from their master teacher, however, the text comprises probably the largest compilation of early Chinese philosophical works that can be accredited to one author.(Robins)
Interpretations
Surprisingly, I never discussed directly my own written works and so the first mention of them are attributed to Liu Hsiang, a Han scholar that noticed my work among three hundred and twenty-two bundles of bamboo writings and organized them. The works were never formally analyzed until 818 CE and comprise the same analysis that predominates scholarship on my philosophies even today. The fact that the work is written in the form of clear arguments makes it more accessible to a wider audience than the more abstract philosophies of other philosophers of the period.(Ebrey)
Methods for Learning
Because I was a student of Confucius, my first step to learning is to be near a teacher, and follow that person and devote one's life to learning. The second is to observe the Confucian rights actively. Through these two steps, learning is a tool to unify oneself. My steps to learning:
- Hold firm to the inner power => this will bring order to the body => which will help respond to others => which will create a complete man.
- Self cultivate. Be open and serious, be involved in social processes, and reject flattery and accept criticism and act on that criticism.
Learning comes from acting, and acting brings about reactions. If a person does not do the things he/she learns, he/she will not have true knowledge. So a person can be noble, but unless they were to practice daily, they could not be perfect. Perfection comes from taking little steps, achievement means never giving up and will power is the key to never giving up. Knowledge obtained in this way is to be embodied and should not be used to obtain attention.
My process for learning is a lifelong endeavor being gradual, unceasing, and coming in increments. Concerning this subject I once stated that:
"The gentlemen trains his eyes so that they desire only to see what is right, his ears so that they desire to hear only what is right, his mind so that it desires to thing only what is right. When he has truly learnt to love what is right, his eyes will take greater pleasure in it than in fine colours; his ears will take greater pleasure than in the fine sounds; his mouth will take greater pleasure than in the fine flavours; and his mind will feel keener delight than in possession of the world. When he has reached this stage, he cannot be subverted by power or the love of profit. He cannot be swayed by the masses. He cannot be moved by the world."(Theosophy Library Online)
The ideal civilization is based on morality and bred through lifelong learning.
Contemporary Commentary
Much of what Xunzi proposes here is true. The learning process is gradual and ever-changing based on one's changing in understanding. The more that an individual knows, the more they know that they know very little. The more education that one can obtain, the more they are able to enjoy the world around them. Xunzi also makes a very important point when he states that an educated individual cannot be subverted, swayed, or moved by outside influences. Those who are ignorant are typically weaker in their resolve and decision making than those that have reached a higher state of awareness and understanding.
Philosophy
The Way, Heaven, and Nature
Despite being clear and well-explained in the written form, my philosophy is controversial and at times quite complex. Like many of the other scholars of the Warring States Period, I subscribed to the concept of the Way or the Dao. I described my theories of the Way in terms of a proper way of living instead of a theoretical road or path to prosperity and happiness. My realistic approach to the Way means that my views of Heaven and Nature are less referential to the supernatural and more based on the results of commitment to consistency.
I believe that Heaven does not intervene in the affairs of men, but rather acts in a consistent and predictable manner. Heaven does not reward or punish men for their actions because it is up to the individual to being their own good fortune based on their adherence to the Way. I believe that following the Way leads to a peaceful and orderly society, while ignoring certain aspects of the Way, leads to the perpetual frustrations brought about by Human Nature. For example, having a good harvest is not an answer to prayer, but rather a direct result of good agricultural policy. Natural occurrences such as eclipses, natural disasters, etc. are not from deity, but are simply nature being nature and were bound to happen regardless of the behavior of men. People should not do good things to please heaven, instead they should do good things in order to be prepared for any situation or difficulty that may arise. (Elstein) I firmly believe that "if you are single-minded in your cultivation of the Way, Heaven cannot sent disasters. Thus, even if they come, droughts and floods will not bring starvation, extremes of temperature will not bring illness, uncanny phenomena will not prove unlucky."(Ebrey) The converse is undoubtedly true as well, if one does not prepare sufficiently, then whether the disasters come or not, the people will certainly suffer, not at the fault of Heaven, but at their own fault.
I do not discount the proper utilization of rituals in order to bind society together. I once gave the example that if you pray for rain and it rains. It is not a direct consequence of your prayers. It is just as though you had not prayed for rain and it rained anyway. The performance of the ritual does not cause the outcome, but it unites the people under a common cause and it is therefore necessary. I also "condemned magical practices, not because they were illusory or ineffective, but because most people got involved in them only for dark and selfish purposes."(Theosophy Library Online)
Contemporary Commentary
In modern terms, one does not carry a spare tire and first aid kit in one's car in order to please heaven and receive blessings. One carries those items in case a tire is destroyed or there is some injury. Xunzi believed in practicality, reason, and being realistic over attributing mystical powers to heaven and nature. Many times people attribute the use of faith to the altering of weather or natural events as in the instance with praying for rain. Perhaps what they did not realize is that rain was already on the way and their prayers simply corresponded with the timing of the weather's arrival. Xunzi did not seek to completely discredit their ritualistic efforts, but at the same time wanted to establish that nature is constant and uninfluenced by the actions of man. The only value that the rituals had was organizing society and reiterating the role and status of leaders.
Human Nature
One of the most important contributions that I made through my philosophy was my view on Human Nature. Contrary to many other scholars, specifically Mencius, I believed that Human Nature is evil. When I taught this concept it was not to imply that by nature humans find pleasure in being evil or doing bad things, but rather that they are born without a moral compass and their natural and original state at birth is chaos and contention. I argued that this point is clearly visible in the selfish and needy nature of humans and that the controlling of that behavior comes by means of cultivating change through lifelong learning paired with adherence to ritual. My philosophy of human nature "is based on a distinction between those characteristics that arise spontaneously in people and cannot be changed, on the one hand, and characteristics that are the result of human effort, on the other."(Robins)
In basic terms, I believe that people do not have success or failure because of their inherent abilities or natural talents, but because of their commitment to follow the Way and constant efforts towards personal change and improvement. I taught that "the difference between the gentlemen and the common person lies not in their desires, but in the actions they take to satisfy their desires." (Robins) This is where rituals come into play. Rituals are not used to eliminate the natural desires of man, but rather to nourish those desires and establish semblances of order in life. "Gentlemen consider them to be art of the way of man; common people think they have something to do with ghosts."(Ebrey)
When my philosophical rival Mencius sought to argue that the nature of man was good, not evil as I have always indicated, I explained to him that if that were true there would be no need for the institution of rituals and duties which the sages of old established and that we require these in order to control and reign in our innate tendencies for evil.
I was able to firmly establish the veracity of my claim against the misguided thinking of Mencius and other philosophers when I stated that:
"Man's nature is evil; goodness is the result of conscious activity. The nature of man is such that he is born with a fondness for profit. If he indulges this fondness, it will lead him into wrangling and strife, and all sense of courtesy and humility will disappear. He is born with feelings of envy and hate, and if he indulges these, they will lead him into violence and crime, and all sense of loyalty and good faith will disappear. Man is born with the desires of the eyes and ears, with a fondness for beautiful sights and sounds. If he indulges these, they will lead him into licence and wantonness, and all ritual principles and correct forms will be lost. Hence, any man who follows his nature and indulges his emotions will inevitably become involved in wrangling and strife, will violate the forms and rules of society, and will end as a criminal."(Theosophy Library Online)
I said this because I firmly believe that a society is only as perfect as the sum of the moral and spiritual attainments of its people. Certainly no one, including Mencius, can refute that.
Contemporary Commentary
Xunzi's view on Human Nature has been very controversial for many people because they think that he is somehow degrading the status of what it means to be human. In fact, when he says that human nature is to be "evil" he does not actually mean to demonize humanity, but rather to highlight the natural tendencies towards chaos, contention, and other complications when there is no established order or authority. Humanity naturally seeks out leaders, authority figures, and order when there is chaos.
Government and Politics
Quite obviously, the philosophical standard in reference to government during the Warring States Period was monarchy. I taught during my lifetime that the government should have a paternal relationship with its people in the sense that they provided the means for success through the performance of rituals, and the people respond with loyalty. I believe that the best government is one based on a society with strong social distinctions because it is through hierarchy that limits are established and control over human nature can be maintained. I believe that equality among everyone in a society is a grave mistake because it creates an environment for competition and contention. If all the people stand on equal ground, their desires will all be the same and they will naturally compete to attain those desires. Strict hierarchy must be at the foundation of every government and society because it reminds everyone of their role and responsibility, thus eliminating the possibilities for conflict. People will freely subjugate themselves to the best governments because they will recognize the order and peace that has been accomplished. (Elstein)
The basic structure of hierarchy according to my system had lower peasant classes that were responsible for common labor, the 'junzi' or gentlemen who oversaw the lower classes, and the 'ru' who were the erudite men of status. The 'ru' were principally responsible for the execution and application of the 'li-yi' or rituals and duties, in order to reiterate their status and authority as leaders and rulers in society. This hierarchy serves as the foundation for the most efficient and best functioning government.
The worst governments are those that have been established through military force and violence because their foundation is fear and death, not order and structure. In truth, I was a political realist. I taught to dismiss those who are incompetent, promote those who are worthy, punish the evil, transform the ordinary, and anyone that uses talents against the good of the people should put to death. Punishments are not desirable, but are necessary when individuals threaten the hierarchy or order of a people. The emperor should not rely on outer force, but should strengthen inner power. Lords should preserve and protect subjects and be respectful towards other lords. A ruler should regulate affairs, have several rates of taxation, and unify commerce so that all can prosper. The role of government is to be very involved in the lives of the people so that order can be maintained.
Hierarchy and status do not mean that I believed in hereditary privilege or leadership positions based on birthright or wealth. I saw the value and virtue of a man as defined by his literacy and education, especially in regards to his adherence to the Way as the determining factor for good leadership. Those entrusted with leadership are required to uphold the essential rituals of society. I taught that "the scholar-officials who are to govern that society have as their primary function the preservation and transmission of these ritual practices."(Sampaolo, Stefan and Zhu) Religious rituals were allowed in society "only to the extent that they reaffirmed human interdependence and social solidarity, but were to be outlawed when the goals were power and salvation."(Theosophy Library Online)
My Legacy
Because my ideal society was never truly established I died considering myself a failure, however, I never lived to see my philosophies achieve their potential. Two of my most well-known pupils became very influential philosophers in the establishment of the unification of China and the future culture of that nation. Li Si, one of my best students became one of the intellectual architects of the Qin unification. Han Feizi, was another scholar who was influenced by my teachings though many of his philosophies differed from my own. The continued study of my text as well as what was added to it after my death but written about my actions and teachings, perpetuated my influence over hundreds of years and make it so my work is still considered relevant in many ways today. Though my teacher Confucius is more widely known, and rightly so, I feel that his ideas only appeal to the masses because they are remained under-developed and open to interpretation. My fellow pupil and rival Mencius is probably more popular because of his supposed "positive" view of humanity than mine, however, I still assert that he misses the mark on many of his theories. I know that I am not as well known to the general public, but once people read and begin to understand my work they will comprehend the depth and intricacy of my arguments.(P. B. Ebrey, p.51)
Presentation for Classroom Use
References
de Bary, WM. Theodore & Bloom, Irene. Sources of Chinese tradition, vol 1, 2nd ed. Columbia University Press, 1999 New York. Pages 159-183
Ebrey, Patricia Buckley. Cambridge Illustrated History. London: Cambridge University Press, 2010.
Ebrey, Patricia. Chinese Civilization: A Sourcebook 2d ed. New York: Free Press, 1993. pp. 24-26.
Elstein, David. Xunzi (Hsün Tzu, c.310—c.220 BCE). 30 August 2004. http://www.iep.utm.edu/xunzi/. 27 February 2013.
Robins, Dan. Xunzi. 13 February 2007. http://plato.stanford.edu/entries/xunzi/#humans. 27 February 2013.
Sampaolo, Marco, Matt Stefan and Rishon Zhu. "Xunzi." 2013. Encyclopaedia Britannica. http://www.britannica.com/EBchecked/topic/274068/Xunzi. 27 February 2013.
Theosophy Library Online. Hsun Tzu. 2000. http://web.archive.org/web/20051215105300/http://theosophy.org/tlodocs/teachers/HsunTzu.htm. 27 February 2013.