Xunzi (given name Xun Kuang) is considered as one third of the three key figures in Confucianism (alongside Confucius and Mengzi). He lived from approximately 310-235 BCE during China's Warring States period in the state of Zhao,
His major work is the book Xunzi, a collection of essays on various philosophical topics. It was compiled after his death.
Key ideas of Xunzi
While influential in his time, Xunzi's thought was later considered somewhat unorthodox within Confucianism. However, his ideas had a major impact on the development of Chinese philosophy.
Here are some of his philosophical contributions that remain relevant in everyday life:
Human nature is evil
Xunzi famously argued that human nature is inherently bad or evil (性惡, xìng è), in contrast to Mencius' view that human nature is inherently good.
To avoid inflicting harm, it is necessary for these to be reflected on and tempered rather than given in to. Moral improvement and cultivation are therefore the key to transforming (not merely overcoming or ignoring) the inherent ‘evil’ nature of human beings.
This remains one of Xunzi's famous and controversial ideas of his time.
Emphasising education and ritual
For Xunzi, rituals (禮, lǐ)— playing the role of a moral signpost— are a means of moral cultivation: they enable social cohesion as well as moral and psychological development.
These rituals must be befitting of “that which makes humans human” (ren zhi suoyi wei ren zhe 人之所以為人者), and it is through rituals that one discerns and learns the right moral principles, and that one becomes equipped to manage one's base emotions in an appropriate way.
Indeed, Xunzi also believed that the importance of rituals extends to the political: rituals are crucial to the maintenance of a well-ordered state, and victory in the battlefield is determined by the ruler’s ability to follow rituals.
Xunzi's Way
Xunzi conceived of the Way (or dao) as observable patterns of conduct applicable to human beings.
The “Way” refers not to the Way of Heaven, but to the “Way that people practice”. It refers to the ethical principles of human conduct and governance that determine the propriety of the social norms and rituals.
Significantly, Xunzi claims that the ‘heart-mind’ (xin 心) i.e. the integrated centre of human cognition, emotion and moral reasoning in Chinese thought, is the organ through which we can understand the Way.
This involves 3 key attributes; emptiness, unity and tranquility:
Emptiness (xu 虛) refers to the ability of the heart-mind to keep (unlimited) information and approach situations with an open mind free from preconceptions.
Unity (yi 壹) refers to the ability of the heart-mind to combine and create meaning from diverse information. It allows one to understand complex situations holistically rather than getting lost in details.
Tranquility (jing 靜) refers to the ability of the heart-mind to remain calm and clear, distinguishing between rational thought and fantasy or emotion. Through this discernment, one can process information accurately and make sound decisions without being affected by distractions.
Striving for clarity and precision in our speech and writing.
Being mindful of how our words might be interpreted by others.
Actively working to improve our vocabulary and the usage of terms to represent concepts.
Approach issues with reason
Xunzi advocated for a rational, pragmatic approach to addressing issues. For instance, he argued that Heaven (tian) was simply the natural world, not a moral force, departing from more mystical interpretations.
Xunzi's naturalistic view of the world encourages us to:
Seek rational explanations for phenomena.
Question superstitions and unfounded beliefs.
Appreciate the natural world without mystifying it.