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Xunzi (荀子, Xúnzǐ, ; ), born Xun Kuang, was a Chinese philosopher of Confucianism during the late Warring States period. After his predecessors Confucius and Mencius, Xunzi is often ranked as the third great Confucian philosopher of antiquity. By his time, Confucianism had suffered considerable criticism from Taoist and Mohism thinkers, and Xunzi is traditionally regarded as a synthesizer of these traditions with earlier Confucian thought. The result was a thorough and cohesive revision of Confucianism, which was crucial to the philosophy's ability to flourish in the Han dynasty and throughout the later history of East Asia. His works were compiled in the eponymous Xunzi, and survive in excellent condition. Unlike other ancient compilations, his authorship of these texts is generally secure, though it is likely that Western Han dynasty historian Liu Xiang organized them into their present form centuries after Xunzi's death.
Born in the state of Zhao, Xunzi studied at the prestigious Jixia Academy, where he learned about every major philosophical tradition of his time. After his graduation, Xunzi traveled to Chu where he mastered poetry, and then returned to Qi as a highly regarded teacher at the academy. His students Han Fei and Li Si each had important political and academic careers, though some of their Legalist sentiments were at odds with his philosophy. Other students such as , Zhang Cang and authored important editions and commentaries on the Confucian classics. Later in his life, Xunzi served in the court of Lord Chunshen and died sometime after Lord Chunshen's death. The constant warfare of his time informed his work profoundly, as did his interactions with leaders and witnessing the downfall of various states.
Xunzi's writings respond to dozens of other thinkers, whom he often directly names and criticizes. His well-known notion that "Human nature is evil" has led many commentators to place him opposite of Mencius, who believed human nature was intrinsically good. Though like Mencius, Xunzi believed that education and ritual were the key to self-cultivation and thus the method to circumvent one's naturally foul nature. His definition of both concepts was loose, and he encouraged lifelong education and applied ritual to every aspect of life. Other important topics include the promotion of music and the careful application of names. Though he still cited the ancient sages, he differed from other Confucian philosophers by his insistence on emulating recent rulers rather than those of long ago.
Repeated oversimplifications and misunderstandings on Xunzi's teachings, particularly his view on human nature, led to gradual dismissal and condemnation of his thought from the Tang dynasty onwards. By the rise of Neo-Confucianism in the 10th century, Mencius gradually upended Xunzi, particularly by the choice to include the Mencius in the Four Books. Since the 20th century, a reevaluation of Xunzi's doctrine has taken place in East Asia, leading to recognition of his profound impact and relevance to both his times and present day.
The Warring States period (), an era of immense disunity and warfare, had been raging for over a hundred years by the time of Xunzi's birth in the late 4th century BCE. Yet this time also saw considerable innovations in Chinese philosophy, referred to as the Hundred Schools of Thought. The primary schools were Confucianism, Daoism, Legalism, Mohism, the School of Names, and the Yin–Yang School. Xunzi was a philosopher in the tradition of Confucianism, begun by Confucius who lived over two centuries before him.
Sometime between age 13 and 15 (297 and 295 BCE), Xunzi traveled to the north eastern state of Qi. There he attended the Jixia Academy, which was the most important philosophical center in Ancient China, established by King Xuan. At the academy, Xunzi would have learned about all the major philosophical schools of his time, and been in the presence of scholars such as Zou Yan, Tian Pian, and Chunyu Kun. Xunzi would have learned the art of shuo (), a formal argument of persuasion that philosophical authorities of the time used to advise rulers. After his academy study, Xunzi unsuccessfully attempted to persuade Lord Mengchang against continuing the extreme policies of Qi, though the historicity of this event is not certain. After the exchange, which is later recounted in his writings, Xunzi likely left Qi between 286 and 284 BCE.
In his time, Xunzi was called "the most revered of teachers" ( zui wei laoshi; ). His most famous pupils were Han Fei and Li Si, each who would have important political and academic careers. Xunzi's association with Li Si, the future Chancellor (or Prime Minister) of the Qin dynasty would later tarnish his reputation. Other students of his included , Zhang Cang and , all of whom authored important editions and commentaries on the Confucian classics. The timeline for his academy teaching is unclear, though he seemed to have considered other posts after being Defamation. He left Qi in around 265 BCE, around the time when King Jian succeeded Xiang.
In around 260 BCE, Xunzi returned to his native Zhao, where he debated military affairs with Lord Linwu (臨武君) in the court of King Xiaocheng of Zhao. He remained in Zhao until BCE.
In 240 BCE Lord Chunshen, the prime minister of Chu, invited him to take a position as Magistrate of Lanling (蘭陵令), which he initially refused and then accepted. However, Lord Chunshen was assassinated In 238 BCE by a court rival and Xunzi subsequently lost his position. He retired, remained in Lanling, a region in what is today's southern Shandong province, for the rest of his life and was buried there. The year of his death is unknown, though if he lived to see the ministership of his student Li Si, as recounted, he would have lived into his nineties, dying shortly after 219 BCE.
Even though Mencius had already died when the book was written, the chapter is written like a conversation between the two philosophers. Xunzi's ideas about becoming a good person were more complex than Mencius's. He believed that people needed to change their nature, not just give up on it. Some people thought Xunzi's ideas were strange, but new discoveries suggest that it might have actually been Mencius who had unusual ideas about human nature.
The chapter is called "Human Nature is Evil," but that's not the whole story. Xunzi thought that people could improve themselves by learning good habits and manners, which he called "artifice." (偽) He believed that people needed to transform their nature to become good. This could be done by learning from a teacher and following rituals and morals.
Even though some people doubt if the chapter is real, it's an important part of Xunzi's philosophy. People still talk about it today and think about the differences between Xunzi and Mencius's ideas about human nature and how to become a better person.
Xunzi only stated that the "heart" can observe reason, that is, it can distinguish between right and wrong, good and evil,"Exposing the Hidden Chapter": "Therefore, the human heart is like a bowl of water. If it is level and not stirred, then the muddy sediment will settle at the bottom and the clear water will rise to the top. Then one can see the eyebrows and observe reason. If a gentle breeze passes over it, the muddy sediment will be stirred up from the bottom, and the clear water will become turbulent at the top, and then one cannot obtain the correct form of the big picture. The heart is also like this. Therefore, take it away with reason and nourish it with clarity. Nothing can incline it, and it can be used to determine right from wrong and resolve doubts." but it is not the source of value. So where does the standard come from? According to Xunzi's theory of evil human nature, morality will ultimately become a tool of external value used to maintain social stability and appeal to authoritarianism. Mencius' theory of good human nature, on the other hand, states that humans are inherently good and we have an internal value foundation (the Four Beginnings).
Many commentators have noted the similarities between the reasons for Xunzi's promotion of music and those of ancient Greek philosophers.
Journal and encyclopedia articles
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