Xunzi
(c. 298–c. 230 BCE), Chinese philosopher. Although often overlooked by Western scholars, Xunzi (Hsun-tzu) was an important systematizer of pre-Qin (before 221 BCE) philosophy and considered to rank third after Confucius (Kong Qiu, 551–479 BCE) and Mencius (Mengzi, c. 371–c. 289 BCE). Commonly known as Minister Xun or Xun Qing, Xunzi was born in the state of Zhao. The traditional dates for his life may be incorrect, if evidence showing that he lived well into his nineties is accurate. He may have lived from 310 to 213 BCE.
Xunzi began his career at the Jixia academy in the state of Qi when he was fifteen years old. The syncretic approach employed at the academy left a lasting impression on him, as he mastered rhetoric, argumentation, and teachings of the various masters. In his early works, Xunzi critiqued the Jixia scholars and ideas associated with Zhuangzi, Huizi, Shen Dao, Shen Buhai, and others. After Qi was attacked in 284 BCE, Xunzi fled to Chu. There he came in contact with Mohist logic (developed by Mozi, 470?–391? BCE, who used rationalism to evaluate the truth) and sharpened his own skills.
His growing notoriety gained him invitations to other states. Xunzi was the teacher of Lisi (280?–208 BCE) and Han Feizi (d. 233 BCE). Lisi went to Qin in 247, and Han Feizi may have left Xunzi shortly thereafter. Han Feizi became the systematizer of Legalism (fajia), which emphasized the authority of rulers and the state's power, while Lisi assisted the state of Qin in the unification of the empire, becoming a high minister and then chancellor under the first emperor.
Between 246 and 240 BCE, Xunzi was caught up in court intrigue and dismissed, then reappointed. When his sponsor was assassinated in 238 BCE, he was again dismissed. His disillusionment with the world is vividly expressed in his poetry. Although Xunzi continued to adhere to the Confucian approach, his later thought turned to the more practicable art of rulership, emphasizing methods and laws, fixed standards for punishments, and control of expenditures, ideas usually associated with Legalism. When Lisi came to power, he offered his aged teacher a minor post. In his wisdom, Xunzi foresaw coming disaster and refused.
Xunzi proposed that human nature is basically bad or socially deviant. Xunzi's position was a direct attack on the view of Mencius that people are basically good. Xunzi's overall position, however, may not be all that distant from Mencius's. Mencius claimed that human nature is basically good but that a "lost mind" leads people to do wrong. Xunzi, on the other hand, argued that people are basically bad but that a properly trained mind leads people to do good. Mencius emphasized the goodness of human nature, and Xunzi stressed the goodness of the human mind. Both Mencius and Xunzi emphasized the need for education and ritual action to develop moral goodness.
Xunzi is noted for his realistic, down-to-earth philosophy. He advocated naturalism and argued against supernaturalism, superstitions, and belief in spirits and demons. He used Mohist argumentative techniques to refute the Taoists and logicians of his day. His syncretic approach including Legalist ideas influenced Confucianism as it developed in the Han (206 BCE– 220 CE) dynasty.
Further Reading
Graham, Angus C. (1989) Disputers of the Tao. La Salle, IL: Open Court.
Knoblock, John, trans. (1988) Xunzi: A Translation and Study of the Complete Works. Stanford, CA: Stanford University Press.
Loewe, Michael, and Edward L. Shaughnessy, eds. (1999) The Cambridge History of Ancient China from the Origins of Civilization to 221 B.C. New York: Cambridge University Press.
Nivison, David, S. (1996) The Ways of Confucianism: Investigations in Chinese Philosophy, ed. by Bryan W. Van Norden. Chicago and La Salle, IL: Open Court.
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