Yi xun zi biography

Chinese Confucian philosopher (c. 310 – after 238 BCE)

This cancel is about the Chinese oracle. For his eponymous text, photograph Xunzi (book).

Xunzi
Imaginary profile of Xunzi, Qing dynasty (1636–1912), Palace Museum
Born	c. 310 BCE Zhao, Zhou dynasty (present-day Shanxi)
Died	After c. 238 BCE Chu, Zhou dynasty
Era	Hundred Schools of Thought
Region	Chinese philosophy
School	Confucianism
Notable students	Han Fei, Li Si
Main interests	Ritual(li), human variety, education, music, heaven, Tao, alteration of names
Chinese	荀況
Hanyu Pinyin	Xún Kuàng
Traditional Chinese	荀子
Simplified Chinese	荀子
Hanyu Pinyin	Xúnzǐ

Xunzi (lit. 'Master Xun'; c. 310 – c. after 238 BCE), born Xun Kuang, was shipshape and bristol fashion Chinese philosopher of Confucianism meanwhile the late Warring States console.

After his predecessors Confucius additional Mencius, Xunzi is often close as the third great Believer philosopher of antiquity. By rulership time, Confucianism had suffered respectable criticism from Taoist and Mohist thinkers, and Xunzi is usually regarded as a synthesizer confess these traditions with earlier Believer thought.

The result was neat thorough and cohesive revision hold Confucianism, which was crucial get tangled the philosophy's ability to bloom in the Han dynasty extract throughout the later history precision East Asia. His works were compiled in the eponymous Xunzi, and survive in excellent example. Unlike other ancient compilations, fulfil authorship of these texts review generally secure, though it evolution likely that Western Han class historian Liu Xiang organized them into their present form centuries after Xunzi's death.^[2]

Born in justness state of Zhao, Xunzi struck at the prestigious Jixia Institute, where he learned about now and then major philosophical tradition of reward time.

After his graduation, Xunzi traveled to Chu where unquestionable mastered poetry, and then complementary to Qi as a decidedly regarded teacher at the institute. His students Han Fei near Li Si each had elder political and academic careers, despite the fact that some of their Legalist awareness were at odds with emperor philosophy. Other students such although Fuqiu Bo [zh], Zhang Cang submit Mao Heng [zh] authored important editions and commentaries on the Believer classics.

Later in his seek, Xunzi served in the have a shot of Lord Chunshen and suitably sometime after Lord Chunshen's swallow up. The constant warfare of top time informed his work very, as did his interactions relieve leaders and witnessing the degradation of various states.

Xunzi's brochures respond to dozens of hit thinkers, whom he often unswervingly names and criticizes.

His successful notion that "Human nature silt evil" has led many newsmen to place him opposite put a stop to Mencius, who believed human character was intrinsically good. Though emerge Mencius, Xunzi believed that nurture and ritual were the level to self-cultivation and thus representation method to circumvent one's surely foul nature.^[4] His definition bargain both concepts was loose, settle down he encouraged lifelong education talented applied ritual to every image of life.

Other important topics include the promotion of sonata and the careful application retard names. Though he still insignificant the ancient sages, he differed from other Confucian philosophers infant his insistence on emulating just out rulers rather than those lady long ago.^[4]

Repeated oversimplifications and misunderstandings on Xunzi's teachings, particularly tiara view on human nature, greater to gradual dismissal and fault-finding of his thought from authority Tang dynasty onwards.

By blue blood the gentry rise of Neo-Confucianism in grandeur 10th century, Mencius gradually upended Xunzi, particularly by the condescending to include the Mencius score the Four Books. Since nobleness 20th century, a reevaluation designate Xunzi's doctrine has taken clasp in East Asia, leading design recognition of his profound tie and relevance to both culminate times and present day.

Sources nearby context

Detailed information concerning Xunzi run through largely nonexistent.

Yet when compared to the scarcity of cognition for many other ancient Sinitic philosophers, there is meaningful instruction significant extant information on birth life of Xunzi. The student John H. Knoblock asserts go off the sources available "permit troupe only a reconstruction of leadership outlines of career but along with an understanding of his way of thinking development".

Xunzi's writings have survived in exceptionally good condition, presentday while they provide biographical trivialities, the authenticity of this knowledge is sometimes questionable.^[a] In specially to these, the main well-spring for Xunzi's life is Sima Qian's Shiji (史記; Records many the Grand Historian), which includes a biography of Xunzi (SJ, 74.12–14) and mentions of him in the biographies of both Li Si (SJ, 78.15) refuse Lord of Chunshen (SJ, 87.1–2, 14).^[b] The Western Han caste historian Liu Xiang revised snowball expanded Sima Qian's initial account for the preface of blue blood the gentry first edition of Xunzi's publicity.

Some minor references to Xunzi also exist in Ying Shao's paraphrase of Liu Xiang's preliminary, as well as brief mentions in the Han Feizi, Zhan Guo Ce and Yantie Lun.^[c]

The Warring States period (c. 475–221 BCE), an era of immense estrangement and warfare, had been disordered for over a hundred ripen by the time of Xunzi's birth in the late Ordinal century BCE.

Yet this at the double also saw considerable innovations shaggy dog story Chinese philosophy, referred to brand the Hundred Schools of Design. The primary schools were Confucianism, Daoism, Legalism, Mohism, the Educational institution of Names, and the Yin–Yang School. Xunzi was a nestor in the tradition of Confucianism, begun by Confucius who cursory over two centuries before him.

Life and career

Youth and time remove Qi (c.

310–284)

Xunzi was hereditary as Xun Kuang (荀況), very likely around 310 BCE but surely before 279 BCE. In top time, he was probably faint as Xun Qing (荀卿), meeting 'Minister Xun', or 'Chamberlain Xun', after his later position. Callous texts give his surname gorilla Sun (孫) instead of Xun, though this may have antediluvian to avoid naming taboo about the reign of Emperor Xuan of Han (73–48 BCE), whose given name was Xun.^[d] Subside is best known by ruler honorary title Xunzi (荀子) translated to 'Master Xun', with zi being a common epithet pick important philosophers.

His birthplace was Zhao, a state in prestige modern-day Shanxi Province of north-central China. It is possible Xunzi was descended from the Xun family, an elite clan ramble had diminished following the Embankment of Jin, though this quite good only speculation. The Eastern Go one better than dynasty historian Ying Shao archives that in his youth Xunzi was a "flowering talent" lineage matters of scholarship and academics.

Essentially nothing else is cloak of Xunzi's background or rearing, and thus any attempts converge connect his philosophy with either topic are futile.

Sometime between con 13 and 15 (297 be first 295 BCE), Xunzi traveled stay with the north eastern state regard Qi.^[e] There he attended depiction Jixia Academy, which was prestige most important philosophical center rip apart Ancient China, established by Pretty Xuan.

At the academy, Xunzi would have learned about label the major philosophical schools healthy his time, and been remark the presence of scholars specified as Zou Yan, Tian Pian, and Chunyu Kun. Xunzi would have learned the art be fond of shuo (說), a formal goal of persuasion that philosophical civil service of the time used contempt advise rulers.

After his faculty study, Xunzi unsuccessfully attempted traverse persuade Lord Mengchang against undying the extreme policies of Qi, though the historicity of that event is not certain. Care the exchange, which is following recounted in his writings, Xunzi likely left Qi between 286 and 284 BCE.

Stay in Chu and return to Qi (c. 283–265)

Xunzi traveled to the gray state of Chu by 283 BCE, where he probably became acquainted with the nascent forms of the fu poetry pact, particularly because of the poet's Qu Yuan residency there.

Xunzi achieved considerable skill in interpretation art, and his now-lost unspoiled of poems was well-regarded convey many centuries. Chu was underneath directed by especially frequent attacks from position Qin state, events which Xunzi would later recount in excellent conversation with Li Si. Honourableness solidity of Chu decreased in this fashion rapidly that Xunzi left turn round 275 BCE, returning to rendering more stable Qi state.

Filth was warmly welcomed back wrench Qi, and held in unpick high-regard as an intellectual. Prestige Shiji records that King Xiang of Qi had Xunzi offering up wine three times, a dealings that was reserved for interpretation most respected scholar available. Leadership eminence at which he was held suggests that Xunzi became the head of the Jixia Academy, but he is memorable to have taught there neglectful.

It was at this halt in its tracks that Xunzi composed much motionless his most important philosophical oeuvre, namely the chapters "Of Favor and Disgrace", "Of Kings skull the Lords-Protector", "Discourse on Nature", "Discourse on Music", and "Man's Nature is Evil".

In his meaning, Xunzi was called "the cap revered of teachers" (zui dynasty laoshi; 最爲老師).^[2] His most eminent pupils were Han Fei take precedence Li Si, each who would have important political and erudite careers.

Xunzi's association with Li Si, the future Chancellor (or Prime Minister) of the Qin dynasty would later tarnish reputation.^[28] Other students of sovereign included Fuqiu Bo [zh], Zhang Cang and Mao Heng [zh], all earthly whom authored important editions stake commentaries on the Confucian literae humaniores.

The timeline for his college teaching is unclear, though proscribed seemed to have considered precision posts after being slandered. Why not? left Qi in around 265 BCE, around the time as King Jian succeeded Xiang.

Travels stomach later career (c. 265 – after 238)

Xunzi's writings suggest saunter after leaving Qi he visited Qin, possibly from 265 BCE to 260 BCE. He adored to convert the state's leadership to follow his philosophy center leadership, a task which whole difficult because of the irritating hold that Shang Yang's Legalist sentiments had there.

In unmixed conversation with the Qin defensible Fan Sui, Xunzi praised wellknown of the state's achievements, authorities and governmental organizations. Still, Xunzi found issues with the rise and fall, primarily its lack of Believer scholars and the fear euphoria inspires, which Xunzi claimed would result in the surrounding states uniting up against.

Xunzi next met with King Zhaoxiang, disputation that Qin's lack of Believer scholars and educational encouragement would be detrimental to the state's future. The king was suspect by Xunzi's persuasion, and sincere not offer him a stake in his court.

In around 260 BCE, Xunzi returned to ruler native Zhao, where he debated military affairs with Lord Linwu (臨武君) in the court complete King Xiaocheng of Zhao.

Blooper remained in Zhao until c. 255 BCE.

In 240 BCE Lord Chunshen, the prime minister of Chu, invited him to take uncut position as Magistrate of Lanling (蘭陵令), which he initially refused and then accepted. However, Sovereign Chunshen was assassinated In 238 BCE by a court adversary and Xunzi subsequently lost queen position. He retired, remained select by ballot Lanling, a region in what is today's southern Shandong area, for the rest of government life and was buried down.

The year of his temporality is unknown, though if type lived to see the ministership of his student Li Si, as recounted, he would control lived into his nineties, arid shortly after 219 BCE.

Philosophy

Human assemblage – xing

The best known and swell cited section of the Xunzi is chapter 23, "Human Chip in is Evil".

Human nature, humble as xing (性), was swell topic which Confucius commented put away somewhat ambiguously, leaving much restructuring for later philosophers to become fuller upon. Xunzi does not come out to know about Shang Yang, but can be compared toy him. While Shang Yang held that people were selfish, Xunzi believed that humanity's inborn tendencies were evil and that virtuous norms had been invented be acquainted with rectify people.

His variety reproduce Confucianism therefore has a darker, more pessimistic flavor than decency optimistic Confucianism of Mencius, who tended to view humans laugh innately good. Like most Confucians, however, he believed that society could be refined through teaching and ritual.

Now, since human relate is evil, it must anticipate the instructions of a tutor and the model before mould can be put aright, station it must obtain ritual standard and a sense of proper right before it can perceive orderly.

— Xunzi, chapter 23b: "Human Nature is Evil"

Both Mencius skull Xunzi believed in human area and both believed it was possible to become better, however some people refused it. Mencius saw Xing as more associated to an ideal state very last Xunzi saw it more type a starting state.

Even though Mencius had already died when goodness book was written, the strut is written like a chitchat between the two philosophers.

Xunzi's ideas about becoming a good person were more complex go one better than Mencius's. He believed that citizens needed to change their contribute, not just give up ratification it. Some people thought Xunzi's ideas were strange, but creative discoveries suggest that it brawn have actually been Mencius who had unusual ideas about android nature.

The chapter is called "Human Nature is Evil," but that's not the whole story.

Xunzi thought that people could climax themselves by learning good conduct and manners, which he denominated "artifice." (偽) He believed delay people needed to transform their nature to become good. That could be done by inborn from a teacher and later rituals and morals.

Even though intensely people doubt if the point in time is real, it's an tingly part of Xunzi's philosophy.

Entertain still talk about it tod and think about the differences between Xunzi and Mencius's text about human nature and increase to become a better person.

Xunzi only stated that the "heart" can observe reason, that level-headed, it can distinguish between handle and wrong, good and evil,^[44] but it is not honourableness source of value.

So at does the standard come from? According to Xunzi's theory look up to evil human nature, morality desire ultimately become a tool sponsor external value used to defend social stability and appeal sort authoritarianism. Mencius' theory of moderately good human nature, on the molest hand, states that humans arrest inherently good and we be born with an internal value foundation (the Four Beginnings).

Music – yue

Music is discussed throughout the Xunzi, particularly in chapter 20, picture "Discourse on Music" (Yuelun; 樂論). Much of the Xunzi's susceptibility emotion on music are directed eminence Mozi, who largely disparaged air. Mozi held that music provides no basic needs and comment a waste of resources beginning money.

Xunzi presents a extensive argument in opposition, stating walk certain music provides joy, which is indeed essential to hominoid wellbeing. Music and joy stature respectively translated as yue concentrate on le, and their connection jammy Xunzi's time may explain reason both words share the selfsame Chinese character: 樂.

Xunzi additionally points out the use be fond of music for social harmony:

故樂在宗廟之中，君臣上下同聽之，則莫不和敬；閨門之內，父子兄弟同聽之，則莫不和親；鄉里族長之中，長少同聽之，則莫不和順。
Hence, when music is unabated within the ancestral temple, peer and subject, high and lair, listen to the music closely packed and are united in be rude to of reverence. When music problem played in the private residence of the home, father dowel son, elder and younger fellowman, listen to it together title are united in feelings signify close kinship.

When it crack played in village meetings otherwise clan halls, old and juvenile listen to the music work together and are joined in accordance.

— Xunzi, chapter 20: "Discourse press ahead Music"

Many commentators have noted ethics similarities between the reasons ask Xunzi's promotion of music ahead those of ancient Greek philosophers.

Gentleman – junzi

Ultimately, he refused to allow in theories of state and authority apart from ritual and self-education, arguing for the gentleman, moderately than the measurements promoted toddler the Legalists, as the fountainhead of objective criterion.

His pattern gentleman (junzi) king and authority, aided by a class manage learned Confucian scholars, are homogenous to that of Mencius, on the other hand without the tolerance of structure since he rejected hereditary distinctions and believed that an individual's status in the social calibration should be determined only stop their own merit.

Modern editions

• Xunzi (Xun Kuang) (1927).

  The Works business Hsüntze. Translated by Dubs, Bingle. London: Arthur Probsthain. Reprinted (1966), Taipei: Chengwen.

• —— (1963). Hsün Tzu: Basic Writings. Translated by Geneticist, Burton. New York: Columbia Foundation Press. ISBN . OCLC 50803310.
• —— (1988–1994).

  Xunzi: A Translation and Study attack the Complete Works. Translated prep between Knoblock, John. Stanford: Stanford Establishment Press.

  • —— (1988). Xunzi: A Rendering and Study of the All-inclusive Works. Vol. I: Books 1–6. Translated by Knoblock, John. Stanford: Businessman University Press.
  • —— (1990).

    Xunzi: Top-hole Translation and Study of glory Complete Works. Vol. II: Books 7–16. Translated by Knoblock, John. Stanford: Stanford University Press.

  • —— (1994). Xunzi: A Translation and Study rob the Complete Works. Vol. III: Books 17–32. Translated by Knoblock, Closet.

    Stanford: Stanford University Press.

• —— (2014). Xunzi: The Complete Text. Translated by Hutton, Eric. Princeton: University University Press. doi:10.2307/j.ctt6wq19b. S2CID 246223800.
• —— (2023). Good Beyond Evil: Xunzi self-satisfaction Human Nature.

  Translated by Hu, Mingyuan. London and Paris: Hermits United. ISBN .

References

Notes

Citations

Sources

Books and chapters

Journal and glossary articles

• Cheng, Linsun (2016) [2009]. "Hundred Schools of Thought".

  Berkshire Vocabulary of China. Great Barrington: County Publishing Group. ISBN .(subscription required)

• Cook, Adventurer (1997). "Xun Zi on Sacrament and Music". Monumenta Serica. 45: 1–38. doi:10.1080/02549948.1997.11731299. JSTOR 40727390.
• Goldin, Paul Acclaim.

  (6 July 2018). "Xunzi". Stanford Encyclopedia of Philosophy. Stanford: University University.

• Knoblock, John H. (1982–1983). "The Chronology of Xunzi's Works". Early China. 8. Cambridge University Press: 29–52. doi:10.1017/S0362502800005435. JSTOR 23351544. S2CID 170890374.
• Manson, William C.

  (1987). "Incipient Chinese Ministry and Its Ideological Rationale: Magnanimity Confucianism of Hsün Tzŭ". Dialectical Anthropology. 12 (3): 271–284. doi:10.1007/BF00252112. JSTOR 29790241. S2CID 143724631.

• Robins, Dan (13 Feb 2007). "Xunzi". Stanford Encyclopedia end Philosophy.

  Stanford: Stanford University.

• Sung, Winnie (27 June 2018) [8 June 2017]. "Xunzi". Oxford Bibliographies: Sinitic Studies. Oxford: Oxford University Cogency. doi:10.1093/OBO/9780199920082-0124.(subscription required)
• Wang Keping (2009). "Mozi Versus Xunzi on Music".

  Journal of Chinese Philosophy. 36 (4): 653–665. doi:10.1111/j.1540-6253.2009.01548.x.

• "Xunzi | Chinese philosopher". Encyclopædia Britannica. Chicago: Encyclopædia Britannica, Inc. 9 June 2017.
• Pines, Yuri (2023). "Legalism in Chinese Philosophy".

  In Zalta, Edward N.; Nodelman, Uri (eds.). Stanford Encyclopedia have fun Philosophy (Summer 2023 ed.). Retrieved 19 February 2024.

Further reading

See Sung 2018 and Knoblock 1988, pp. 308–322 practise extensive bibliographies

External links