Xunzi: disciple of Confucian thought

Xunzi, an influential Confucian thinker. unknown painter, public domain license. Click [1] for original source.

Biography

Xunzi (born c. 300, Zhao kingdom, China—died c. 230 BCE) was a philosopher, one of the three great Confucian thinkers of classical China. He structured the works of Confucius and Mencius, creating a unity in Confucian thought and direction. His contributions to the study of Confucian thought have been instrumental in the propagation and longevity of that school of Chinese philosophy (cite number Britannica) Because of his “misanthropic” views on human nature, his work was obscured for a period by some of his detractors, though recently there has been a re-emergence of interest in his work [1].

The time of his birth and death are estimated, but little is actually known about Xunzi, otherwise. He was born in the Zhao province and belong to an academy of philosiphers, only to move south and pass away in retirement[1].

Xunzi’s major contribution to Confucian thought is his text titled after himself: The Xunzi. Unlike works by Confucius this book is thought to be written mostly by Xunzi, himself. Xunzi is the one of the first philosophers of his day to trade in the pithy epigrams for comprehensive and topical essays [1]. Some have argued that his writing introduce, and invite a discussion on natural science and empirical knowledge, as is ultimate conclusion of Leo Cheung, Professor at Hong Kong Baptist University in his artcle "The way of the Xunzi" [2].

Xunzi connected with Confucius, as a great philosopher. Xunzi said of Confucius that he was benevolent, and wise and he was worth of being one of the ancient kings. He was a champion of Zhou and upheld and grasped the way of Zhou. His virtue is “equal to that of the Duke of Zhou,” and his name ranks with that of the three ancient, wise kings [3].

Xunzi believe in the notion of innate desires which lead man to chaos and disorder. He believed in the rites as a form of self-cultivation. Unkown artist, pubice domain license. Click [2] for original source.

On Human Nature

"...
 A
 questioner
 asks:
 If
 human
 nature
 is
 evil,
 then
 where
 do
 ritual
 and
 rightness
 come
 from?
 I
 reply:
 ritual
 and
 rightness
 are
 always
 created
 by
 the
 conscious
 activity
 of
 the
 sages;
 essentially
 they
 are
 not 
created
 by 
human 
nature.
...
" -Xunzi: from "Human Nature is Evil"-

Xunzi’s most famous essay is titled “Human Nature is Evil.” The first line starts “Human nature is evil: it’s goodness derives from conscious activity” [4]. A common misunderstanding is that human beings are most satisfied when they are doing evil. His intended meaning, according to Phillip Ivanhoe author of “Readings in Classical Chinese Philosophy,” is that people are born without the correct inner guide to bear their course in the into the moral straight. Rather, Xunzi implying that in absence of an internal compass, people require the boundaries and guidance of Confucian ritual and society to exhert a “civilizing influence” to save them from perpetual chaos and wrongdoing [3][4]. In a periodical on Xunzi thought, Eric Schwitzgebel a professor of philosophy, emphasizes in his article "Human nature and Moral Education in Mencius, Xunzi, Hobbes, and Rousseau” that it is the processes known as li, which are the ceremonies, rules of social society, and mores, along with music, which Xunzi believed had a “profound moral significance” Moral rules are a creation of the Sage Kings, and impose limits on the individual for the betterment and function of society. Xunzi believed that one could overcome his natural desires and entire into a higher status of intellect known as "the gentleman" but it was a slow and arduous process which went against innate yearning [4].

Mencius vs. Xunzi

Mencius and Xunzi both sought to explain the motivations behind the way human being react to certain situations. They have developed divergent philosophies of though on the subject. With Mencius taking the “high road” and Xunzi taking the “lower.” Mencius was an optimist, and believed that man had compassion and an innate empathy, which could be motivations for helping his fellow man.

Both Mencius and Xunzi believed in education. For Xunzi it was a means to an end. There was no advancement for man, without education, and moral examples. For Mencius, study was essentional to the cultivation of the innate goodness in man. Mencius believed that without proper culture, a man could be changed, by society, into a corruption of his natural desire. Mencius also believed that for man to act out his innate goodness he needed to have his basic needs, such as food and sleep provided for [3][5].

Calvin Hobbes has been compared to Xunzi for his pessimism of human nature, Ink Print, unknown artist, public domain licence. Click [3] for original source.

Parallels with With Western Philosphers

Parallels have been made between western philospher Calvin Hobbes and Xunzi. Both Hobbes and Xunzi imply that the most influential impulse that reacts with man's will is the compulsion to conflict and disorder. Hobbes also agrees with Xunzi, that these natural, harmful impulses need to be restrained my constant moral education and development in the form of social rules and doctrine.[5] In Hobbes opinion, self-interest and the desires that lead to strife and hardship, without some sort of external suppression or regualtion, are the leading motivation behind even the most seemingly altruistic endeavors. He is pessimistic in his views of charity, honor, repentance, charity, and pity. Even Schwitzgebel writes that it is is possible Xunzi's idea of our innate desire may not be so reletlessly pessimistic [5].

On Music

"Music is joy, an unavoidable human disposition"-Xunzi: Discourse on Music-(Ivanhoe 2011)

Music was an integral part of ancient Chinese culture. Music was mixed with pantomime, poetry, dance and ceremony. It would be used in ancestor worship and for entertainment. It would become a hotly debated topic for ancient thinkers as music was closely associated with customs, or rites which dictated social mores [6].

Confucianism is strongly rooted in the rites as a foundation for the orderment of society. With music so tightly associated with the rites, it is only natural that Xunzi, as a Confucian sophist, triumphed the used of music as a necessary and needed component in educating the people on the rites and also ensuring unity and social welfare [6].

In his discourse on music, Xunzi believed that music was created by the ancient kings for the benefit of the human soul. He said that people couldn’t not be absent of song, and music. Joy is expressed through sound and movement, and song gives form to joy. Xunzi does assert that the sound has to harmonize with the joy, and conform to “The Way” otherewise there will be chaose. Nevertheless, music was an essential tool for creating harmony and unity for the people [3].

Critique of Mozi

Mozi (ca 479–381 bc), was an earlier philosopher and a radical opponent of Confucian thought. He was noted for his opposition to Confucius idealogy, with special offense to music. Mozi thought of music as an anti-utilitarian principle. This means that any aspect of the creation or enjoyment of music was useless. Mozi has a similar affinity, or lack thereof, for the rites. Mozi belived that music took away from productive aspirations, and spoke not to the basic needs of the people such as clothing, food, and shelter[7]. He subsequently wrote an essay title "A Condemnation of Musical Performance"[3].

In his discourse on music Xunzi extols the virtues and purpose of music in it's unifying power and expression of joy. He punctuates his thought with reminding the audience that it was the sage-kings who invented music, and asks as his conclusion "why is Mozi denouncing it" [3]?

Xunzi and the Philosophies of the Great Chinese Thinkers: A Comparison

On Ghosts

Xunzi:"These rites aren’t to be regarded as attempts to obtain some- thing we seek, but as elements of culture. Although the gentleman looks on them as a matter of humane culture, the lower gentry see them as a matter of dealing with spirits. Regard them as a matter of humane culture and good fortune follows; regard them as a matter of dealings with spirits and misfortune follows "[8]

Confucius:“Working to ensure social harmony among the common people, respecting the ghosts and spirits while keeping them at a distance—this might be called wisdom.”[3]

Mozi:“Even in the deepest valleys or vast forests, in those hidden places where no one lives, you must always act properly. For the ghosts and spirits will see what you do!”[3]

Laozi: When one manages the world through the Way, ghosts lose their numinous qualities. It’s not that ghosts really lose their numinous qualities, but that their numinous qualities do not injure human beings."[3]

Conclusion: Xunzi, along with the other Confucians, treated ghosts with suspicion and while they believed in them, they kept their distance. We can see a contrast in Taoism, as Laozi does not treat spirits with disdain, but rather puts the fount of human suffering back in the hands of the living.

Interestignly, Mozi is strongly against Confucian thought, and adheres to more empirical logic. Like in this quote from Mozi: “Throughout the world there are innumerable reports about hearing and seeing ghostly or spiritual entities, but who really can offer testimony about having heard or seen ghostly or spiritual entities?”[3] Yet, we still see him making a case for the existence for spirits.

On the Rites

Xunzi: "If you do not take the regulations of ritual as your way, but instead go at it with just the Odes and History, then it will be like trying to measure the depth of a river with your finger, or trying to pound millet with a halberd, or trying to eat out of a pot with an awl—you simply will not succeed at it."[3]

Confucius:yourself and returning to the rites constitutes Goodness. If for one day you managed to restrain yourself and return to the rites, in this way you could lead the entire world back to Goodness."[3]

Mencius:That men and women should not touch in handing something to one another is the ritual, but if your sister-in-law is drowning, to pull her out with your hand is discretion.”[3]

Mozi:"“This is what would happen if the state took such teachings as its model and followed them as its Way. If the people starve themselves in this manner then they will be unable to withstand the cold of winter or the heat of summer and countless numbers of them will grow ill and die."[3]

Laozi:The rites are the wearing thin of loyalty and trust, and the beginning of chaos."[3]

Han Feizi:"If an important person commits some small error, and the persuader ostentatiously discourses on ritual and righteousness in order to challenge his wrongdoing, his person will be in danger."[3]

Conclusion: We see that each philospher has a different relationship with the rituals and rites. Xunzi and Confucius agree closely that the rituals are essential to self-cultivation. You see mencius, while he believes in the principle of the rites, he is a relativist, and regards the rituals with impunity.

When we focus on Laozi, we can see that he puts much less emphasis on rituals and rights. In fact, Laozi refers to the rites as on of the lowest forms of "The Way."

Finally, we conclude on Mozi and Han Feizi, neither have use for the rituals, nor give them much thought. In fact, we know that the legalist way sees ritual as superfluous and wasteful in practice [9].

On Music

Xunzi:"The influence of music and sound on man is very profound, and the transformation in him can be very rapid. . . . Hence, when music is performed, the inner mind becomes pure; and when ritual is cultivated, conduct is perfected."[7]

Mencius:“The core of benevolence is serving one’s parents. The core of righteousness is obeying one’s elder brother. The core of wisdom is knowing these two and not abandoning them. The core of ritual is to regulate and adorn these two. The core of music is to delight in these two."[3]

Confucius:“Find inspiration in the Odes, take your place through ritual, and achieve perfection with music.”[3]

Mozi:“Musical performances are wrong!”[3]

Zhuangzi:"I have forgotten rites and music.”[3]

Conclusion: Zhuangzi is engaged in the art of letting go, while Xunzi and the Confucians all agree on the benevolence and goodness of music, along with it's usefulness in self-cultivation. Mozi, on the other hand is very clear about his stance. He doesn't mix words: "musical performances are wrong!"[3] He has even written an entire essay on the subject. He claims that music creates financial hardships and take men away from their fields. But Mozi, the Confucians would exclaim, what about the expression of joy, and unity?

On Self-Cultivation

Xunzi:If you cultivate the Way and do not deviate from it, then Heaven cannot ruin you."[3]

Confucius:“[The task of self-cultivation] might be compared to the task of building up a mountain: if I stop even one basketful of earth short of completion, then I have stopped completely. It might also be compared to the task of leveling ground: even if I have only dumped a single basketful of earth, at least I am moving forward.”[3]

Mencius:It is a qi that is supremely great and supremely unyielding. If one cultivates it with uprightness and does not harm it, it will fill up the space between Heaven and earth."[3]

Laozi:Cultivate it in oneself and its Virtue will be genuine.Cultivate it in one’s family and its Virtue will be more than enough. Cultivate it in one’s village and its Virtue will be long lasting. Cultivate it in one’s state and its Virtue will be abundant. Cultivate it throughout the world and its Virtue will be everywhere."[3]

Conclusion: It is not a coincidence that the there are not many quotes on self-cultivation from Mencius and Han Feizi, they both found it inconsequential. Mencius was not a self-cultivator [3]. Han Feizi, we know is a legalist, and in fact did not see the utility of cultivation [9]. The confucians, like their love of music and ritual, have unified on this subject once again, and share the thread of altruism and optimism with Laozi, and the Doaists.

On Human Nature

Xunzi: "Human
 nature
 is
 evil:
 its
 goodness
 derives
 from
 conscious
 activity.
"[4]

Mencius: “Humans all have hearts that are not unfeeling toward others." [3]

Han Feizi:The dispositions and natures of human beings are such that those who are worthy are few, while those who are unworthy are many.[3]

Laozi:"To fully apply one’s heart is to understand one’s nature. If one understands one’s nature, then one understands Heaven. To preserve one’s mind and nourish one’s nature is the means to serve Heaven."[3]

Conclusion: It's clear that Mencius is the most outspoken optimist. Once again the Daoists take the esoteric route, they are not sure what they are, and continue to explore themselves as a mysterious contradiction of "the way". We start to see a divergence from Confucian thought as Han Feizi and Xunzi parallel each other closely. However, it should be noted that where Xunzi sees an opportunity for growth by adherence to the rituals, Han Feizi simply looks for strategies to control.

Han Feizi, a student of Xunzi, was instrumental in the development and propagation of Legalism. Unknown artist, public domain license Click [4] for original source.

Setting the Foundations for Legalism

Xunzi is known to play a role in the development of Legalism, a strict Chinese philosophy that is centered in expansion of state and power. Xunzi, was an authoratarian who built the bridge between Confucianism, and the totalitarian philosophy. Two of his most noteworthy students actually include two of the most well-known Legalists: Han Feizi (c. 280–233 BCE;) and the statesman Li Si (c. 280–208 BCE;). The practical, logical education received under Xunzi gave his pupils critical thinking skills and utilitarian bends. Their personalities would go on to negatively effect the reputation of their teacher for years to come. Xunzi's essay on the evil nature of man illustrated for legalists the need to control the desires of man. However, they weren't interested in self-cultivation through the rites, as Xunzi. Legalists used Xunzi's writing to justify control of individuals through force and strict law.[9], owing in large measure to Xunzi essay “Man's Nature Is Evil.” This essay was in fact seen as an assault on Mencius, Xunzi's predecessor. But, Xunzi rejected amoral behavior and remained true to Confucian ideals as the best possible philosophy for societal health [1].

References

[1] "Xunzi." Britannica Biographies (2012): 1. MasterFILE Premier. Web. 5 Dec. 2012.

[2] Cheung, leo k. c. “The way of the Xunzi” Journal of Chinese 28:3 (September 2001) 301–320

[3] Ivanhoe, Philip J. Readings in Classical Chinese Philosophy, second edition, Indianapolis: Hackett Publishing, 2011. Kindle Edition

[4] de Bary, Theodore and Irene Bloom, “Selection from the Xunzi: Human Nature is Evil” Sources of Chinese Tradition, 2:1 (1999): 179-183.

[5] Schwitzgebel, Eric. "Human nature and Moral Education in Mencius, Xunzi, Hobbes, and Rousseau" History of Philosophy Quarterly, 24.2 (2007): 147-168

[6] Lodén, Orbjörn. “Reason, Feeling, and Ethics in Mencius and Xunzi”, Journal of Chinese Philosophy 36:4 (2009) 602–617

[7] Keping, Wang. “Mozi Versus Xunzi on Music”, Journal of Chinese Philosophy 36:4 (2009) 653–665

[8] Kline III, T.C. "Sheltering Under the Sacred Canopy: Peter Berger and Xunzi" Journal of Religous Ethics 29.2 (2001) 261-281

[9] Duyvendak, J.J.L., The book of Lord Shang. San Francisco: Universty of Quebec Press, 2005.

Disclaimer and Powerpoint information

My name is [Aaron Samudio] This powerpoint in constructed from information from our reading material, namely Phillip Ivanhoe's: Readings in Classical Chinese Philosophy. The information is compiled and written by me, unless otherwise stated. All copyrighted material belongs to the respective authors that has not otherwise been appropriately attributed to them. Thank you.

File:Xunzi Presentation.pptx

Aaronsamudio 11:19, 9 December 2012 (UTC)AaronSamudio