Hsun Tzu: Basic Writings

by Xun Kuang, Burton Watson (Translator)

Genres: Philosophy, China, Nonfiction, Read For School, Classics, History, School

177 pages, Paperback

First published June 1, 1963

About the author

Xun Kuang ([ɕy̌n kʰwâŋ]; Chinese: 荀況, c. 310 – c. 235 BC, alt. c. 314 – c. 217 B.C.), known as "Master Xun" (Xunzi), was a Chinese Realist Confucian philosopher who lived during the Warring States period and contributed to one of the Hundred Schools of Thought. Educated in the state of Qi, the Xunzi, an influential collection of essays is traditionally attributed to him. Witnessing the chaos surrounding the fall of the Zhou dynasty and rise of the Legalistic Qin state, the philosophy of the Confucian Xunzi has a darker, pragmatic, flavour compared to Confucian optimism of Mencius's view that man is innately good. Xunzi's doctrines were influential in forming the official state doctrine of the Han Dynasty, but during the Tang Dynasty his influence waned compared to that of Mencius.

Xunzi would be the teacher of Qin Chancellor Li Si and Realpolitikal synthesizer Han Feizi, proponents of Legalism believing in control of the state by law and penalty. Like Shang Yang he believed that man's inborn tendencies were evil, and that ethical norms had been invented to rectify mankind. Because of this, he is sometimes associated with Legalism. But like most Confucians he focuses on and believed that man could be refined through education and ritual.

(from Wikipedia)

Reviews

[Eadweard · Rating 3 out of 5]

" He who comes to you with censure is your teacher; he who comes with approbation is your friend; but he who flatters you is your enemy. "
----





" You pray for rain and it rains. Why? For no particular reason, I say. It is just as though you had not prayed for rain and it rained anyway. The sun and moon undergo an eclipse and you try to save them; a drought occurs and you pray for rain; you consult the arts of divination before making a decision on some important matter. But it is not as though you could hope to accomplish anything by such ceremonies. They are done merely for ornament. Hence the gentleman regards them as ornaments, but the common people regard them as supernatural. He who considers them ornaments is fortunate; he who considers them supernatural is unfortunate. "
----




" If everyone humbles himself and no one tries to improve his station, then the distinctions between eminent and humble will become meaningless. If there is only uniformity and no diversity, then the commands of government can never be carried out. If there is only a lessening of desires and never an increase, then there will be no way to educate and transform the people. "
----




" Man’s nature is evil; goodness is the result of conscious activity. The nature of man is such that he is born with a fondness for profit. If he indulges this fondness, it will lead him into wrangling and strife, and all sense of courtesy and humility will disappear. He is born with feelings of envy and hate, and if he indulges these, they will lead him into violence and crime, and all sense of loyalty and good faith will disappear. Man is born with the desires of the eyes and ears, with a fondness for beautiful sights and sounds. If he indulges these, they will lead him into license and wantonness, and all ritual principles and correct forms will be lost. Hence, any man who follows his nature and indulges his emotions will inevitably become involved in wrangling and strife, will violate the forms and rules of society, and will end as a criminal. "

[Nemanja · Rating 5 out of 5]

Сјунци један је од најугледнијих кинеских филозофа и заступника конфучијанске филозофије уз Менција с краја Периода зараћених држава, што му је омогућило шири увид у размишљања својих претходника и могућност кориговања њихових замисли, стварајући јединствену еклектичку филозофију у којој је садржана повученост Даоиста, оданост и пристојност Конфучијанизма, приврженост начелима Легалиста, чежња за исправљањем и јединством терминологије Логистичара и др. што његово дело чини најкомплетнијим и најобједињенијим у раном периоду кинеске филозофије. Основу његових размишљања већински чини конфучијанска филозофија као и испитивања и довођења у сумњу њених претходно неиспитаних области, а главна идеја је, у складу с туробним временима у којима је живео, да је људска природа у начелу лоша, као и њој супродстављајућа мисао да се може кориговати учењем и моралним образовањем, помоћу класичних текстова, обреда прописаних од стране историјских мудраца и краљева, као и савремених људи од карактера који треба да служе попут учитеља и чије поступке треба узимати за пример. Иако се политичке и социолошке околности мењају, људска природа и морална начела остају непромењена, те што је некада било исправно и доводило до хармоније, ако се правилно испоштује, може поново те позива, не на повратак античким вредностима, већ реконструкцију моралних вредности антике у садашњости. Попут Конфучија истиче да владар треба да служи народу и да од њега зависи: “[он је] попут брода, док су они вода која га може носити или преврнути по вољи”. Сјунци је био један од пионира који је пропагирао одбацивање сујеверја и веровања у свемоћност Небеса које он просто дефинише као природу, чије понашање је устаљено и стога предвидљиво, те се човек треба посветити искоришћавању њених добара, одустати од паганских церемонија, молитви (осим у случајевима жаљења за преминулима) и страха од натприродног, чинећи га најреалистичнијим филозофом тог периода. Хан период обележило је мрачно и крваво доба, али без Сјунцијеве светле мисли као водиље, било би још суровије.

Сјунцијев текст није сачињен у виду дијалога попут других текстова овог периода, већ је подељен у конзистентне целине од којих су најважније: O подстицању учења, које никада не престаје и које подразумева ослањање на античке изворе и учење од узора, чија суштина учење зарад њега самог, не било каква корист, дајући приде примере како ускладити темперамент и тренирати разум и достићи ниво ученог господина 君子 jūnzǐ; Расправа о Небесима - природи; Расправа о обредима, који би требало да служе за задовољење природних жудњи (дајући им умереност и прикладност) и обликовање личности, наводећи примере правилног спровођења обреда с посебним освртом на погребне церемоније; Расправа о музици, чију важност у процесу моралног образовања, попут Конфучија, високо вреднује, поготово уколико је музика прикладна тренутку, с јасном критиком упућеном Мохистима; Отклањање опсесија, при чему је важна мирноћа, јединство и “празноћа” (непостојање препрека у пријему нових сазнања) ума; одбацивање једностране посвећеност у корист шаролике заинтересованости и кохезије; Исправљање назива, при чему тежи да дефинишући поступке у именовању ствари омогући јединствено значење важних филозофских термина тога периода, желећи да избегне довођење људи у заблуду на њиховом путу у потрази за Даом; и Људска природа је зла у којем директно одговара на Менцијеву претпоставку о људској природи као доброј, наводећи конкретне примере за сваку тезу, предстаља начине којим се природа може кориговати, и охрабрујући људе да свако може бити мудрац уколико постоји жеља, истиче важност закона и доброг окружења.

Xunzi was one of the most reputable Chinese philosophers and representatives of Confucian philosophy, alongside Mencius, from the end of the Warring States period which allowed him a broader insight into the concepts of his predecessors and the possibility of rectifying their errors, thereby creating a unified eclectic philosophy that contained solitude of Taoists, filial piety and ritual propriety of Confucianism, devotion to principles like Legalists, concern for the correct use of terminology like the school of Logic and others which makes his work the most complete and integrated philosophical system of the early Chinese philosophy. Confucianism serves as a basis for his thoughts as well as investigation and speculation about topics hardly touched upon in earlier Confucian writings, and his main idea is, in accordance with the tumultuous times in which he lived in, that the human nature is evil, to which he contraposes the idea that this nature can be improved through study and moral training, achieved with the help of the classical texts, ritual principles proposed by the sages and kings of the past, as well as the contemporary men of character who should serve as teachers and whose behavior should be observed and taken as an example. Even though the political and social conditions undoubtedly change, human nature and basic moral principles do not and therefore the principles that were correct and brought order in the past if faithfully followed should do so again, and thus he is not advocating for a return to the precise ways of antiquity but rather for a reconstruction of the moral principles of antiquity in the present. As Confucius, Xunzi states that the ruler should serve his people and depend on them and their support, for “he is a boat, they the water which may bear him up or capsize him as they choose”. Xunzi was one of the pioneers who stood for rejection of the superstitious believes and supernatural powers of Heaven that he simply defines as nature, whose phenomena are repeatable and therefore predictable, stating that people should focus on using its resources, give up pagan ceremonies, prayers (except in the cases of grieving for the deceased ones) and fear of supernatural, making him the most realistic philosopher of the era. Han period was indeed a dark and bloody one, but without Xunzi’s thought as a beacon it would have been even harsher.

Encouraging Learning, that should never cease and is based on antique resources and proper models, whose sole purpose is learning itself, not any means of profit, as he provides examples on how to hone one’s temper and train one’s mind on the way of becoming a gentleman 君子 jūnzǐ (discussing The Regulations of a King and Military Affairs in the process).

“The gentleman says: Learning should never cease.”

“When a man is careless and lazy and forgets himself, that is when disaster occurs.”

”In learning, nothing is more profitable than to associate with those who are learned.”

“But unless you pile up little steps, you can never journey a thousand li; unless you pile up tiny streams, you can never make a river or a sea.”

A Discussion of Heaven

“To be refined in purpose, rich in virtuous action, and clear in understanding; to live in the present and remember the past—these are things which are within your own power. Therefore the gentleman cherishes what is within his power and does not long for what is within the power of Heaven alone.”

“Stars that fall, trees that give out strange sounds—such things occur once in a while with the changes of Heaven and earth and the mutations of the yin and yang. You may wonder at them, but do not fear them."

A Discussion of Rites, that should serve as a means of providing satisfaction (by providing moderation and propriety) and forming of a character, stating few examples of properly conducted rites with particular regard to burial ceremonies.

“Therefore, if a man concentrates upon fulfilling ritual principles, then he may satisfy both his human desires and the demands of ritual; but if he concentrates only upon fulfilling his desires, then he will end by satisfying neither.”

“Therefore rites serve Heaven above and earth below, honor the ancestors, and exalt rulers and teachers. These are the three bases of rites.”

A Discussion of Music, whose importance in the shaping of a person’s character Xunzi, same as Confucius, highly regards, especially if the music is fitting for the occasion as he throws in sharp criticism towards Mohists.

“Music teaches men how to march abroad to punish offenders and how to behave at home with courtesy and humility.”

“But when correct sounds move a man, they cause a spirit of obedience to rise, and when such a spirit has arisen, good order results.”

“Hence, through the performance of music the will is made pure, and through the practice of rites the conduct is brought to perfection, the eyes and ears become keen, the temper becomes harmonious and calm, and customs and manners are easily reformed. All the world becomes peaceful and joins together in the joy of beauty and goodness. Therefore I say that music is joy. The gentleman takes joy in carrying out the Way; the petty man takes joy in gratifying his desires. He who curbs his desires in accordance with the Way will be joyful and free from disorder, but he who forgets the Way in the pursuit of desire will fall into delusion and joylessness. Therefore, music is the means of guiding joy, and the metal, stone, stringed, and bamboo instruments are the means of guiding virtue. When music is performed, the people will set their faces toward the true direction. Hence music is the most effective means to govern men.”

Dispelling Obsession, in which the crucial parts play stillness, unification and “emptiness” (not hindering reception of new impressions) of the mind; rejection of one-sided dedication in favor of divers interests and cohesion.

“If one fails to use his mind, then black and white may be right before his eyes and he will not see them; thunder or drums may be sounding in his ear and he will not hear them.”

“The sage understands the dangers involved in improper use of the mind, and sees the disasters that come from obsession and a closed mind. Therefore, he does not allow himself to be influenced by considerations of desire or hate, beginning or end, distance or nearness, breadth or shallowness, past or present, but searches and examines all things and weighs them impartially in a balance. As a result, the distinctions which exist in all things cannot inflict obsession upon him and bring disorder to his reason. And what is the balance that he uses? It is the Way.”

“Any man who, while he is trying to sing, is at the same time wondering if he can swat the mouse sitting on the corner of his mat is not going to join in a chorus of mine!”

Rectifying Names, by defining procedures in naming things and striving to give one universal meaning to important philosophical terms that would enable him to avoid misleading people in their quest of finding the Way.

“When men acquire something, they never get only what they desire and nothing more; when men reject something, they never rid themselves only of what they hate and nothing more. Therefore, when men act, it must be on the basis of some scale and standard. If a balance is not properly adjusted, then heavy objects will go up in the air and men will suppose they are light, and light objects will sink down so that men suppose they are heavy. Hence men become deluded as to the true weight of the objects. Similarly, if men’s standards are not correct, then misfortune may come in the guise of what they desire, and they will take it for good fortune, or good fortune may come in the guise of what they hate and they will mistake it for misfortune. In this way men become deluded as to the true nature of good and bad fortune. The Way is the proper standard for past and present. He who departs from the Way and makes arbitrary choices on the basis of his own judgment does not understand wherein fortune and misfortune lie.”

“To act in accordance with the Way is in fact like exchanging one object for two.”

And ultimately Man’s Nature is Evil where he responds directly to Mencius’ assumption of the human nature as good, by giving concrete examples for each thesis, presents examples in which this nature can be corrected and encourages people that anyone can become a sage if there is desire, emphasizes the importance of laws and proper environment.

“Hence, today any man who takes to heart the instructions of his teacher, applies himself to his studies, and abides by ritual principles may become a gentleman, but anyone who gives free rein to his emotional nature, is content to indulge his passions, and disregards ritual principles becomes a petty man. It is obvious from this, therefore, that man’s nature is evil, and that his goodness is the result of conscious activity."

“In respect to human nature the sage is the same as all other men and does not surpass them; it is only in his conscious activity that he differs from and surpasses other men.”

“To find it practically possible or impossible to do something and to be capable or incapable of doing something are two entirely different things. It is perfectly clear, then, that a man is theoretically capable of becoming something else.”

“In the same way a man, no matter how fine his nature or how keen his mind, must seek a worthy teacher to study under and good companions to associate with. If he studies under a worthy teacher, he will be able to hear about the ways of Yao, Shun, Yu, and Tang, and if he associates with good companions, he will be able to observe conduct that is loyal and respectful. Then, although he is not aware of it, he will day by day progress in the practice of benevolence and righteousness, for the environment he is subjected to will cause him to progress. But if a man associates with men who are not good, then he will hear only deceit and lies and will see only conduct that is marked by wantonness, evil, and greed. Then, although he is not aware of it, he himself will soon be in danger of severe punishment, for the environment he is subjected to will cause him to be in danger. An old text says, “If you do not know a man, look at his friends; if you do not know a ruler, look at his attendants.” Environment is the important thing! Environment is the important thing!”

[Cheryl Lim · Rating 3 out of 5]

While the translation made the text a little awkward at times, I resonate with many of Xunzi’s philosophies and this was, overall, a fulfilling and enjoyable read.

[David Leung · Rating 5 out of 5]

Another great translation. Xunzi contrasts with Confucius and Mencius in the belief that human nature is naturally disorderly (sometimes translated as "evil") and that the Rites provide a means to shape a human being into a functioning member of society. Like all Confucian thought, the basis of society resides in the family and the relationships within the family structure.

[Keith Bouchard · Rating 5 out of 5]

"Xunzi’s thought rests upon the harsh initial thesis that man’s nature is basically evil. Considering the cutthroat age he lived in, this is not a surprising conclusion ... and it allows him to place tremendous emphasis upon the need for education and moral training."

"In the south there is a bird called the 'meng' dove. It makes a nest out of feathers woven together with hair and suspends it from the tips of the reeds. But when the wind comes, the reeds break, the eggs are smashed, and the baby birds killed. It is not that the nest itself is faulty; the fault is in the thing it is attached to."

"Trees of the same species grow together; birds and beasts gather in herds; for all things follow after their own kind. Where a target is hung up, arrows will find their way to it ... So there are words that invite disaster and actions that call down shame. A gentleman must be careful where he takes his stand."

"The learning of the gentleman enters his ear, clings to his mind, spreads through his four limbs, and manifests itself in his actions. His smallest word, his slightest movement can serve as a model. The learning of the petty man enters his ear and comes out his mouth. With only four inches between ear and mouth, how can he have possession of it long enough to ennoble a seven-foot body?"

"In old times men studied for their own sake; nowadays men study with an eye to others."

"Do not answer a man whose questions are gross. Do not question a man whose answers are gross."

"When you see good, then diligently examine your own behavior; when you see evil, then with sorrow look into yourself."

"The gentleman uses things; the petty man is used by things."

"The Book of Documents says: 'Do not go by what you like, but follow the way of the king; do not go by what you hate, but follow the king’s road.' This means that a gentleman must be able to suppress personal desire in favor of public right."

"The very existence of Heaven and Earth exemplifies the principle of higher and lower, but only when an enlightened king appears on the throne can the nation be governed according to regulation."

"Two men of equal eminence cannot govern each other; two men of equally humble station cannot employ each other. This is what the Documents means when it says, 'Equality is based upon inequality.'"

"The ruler is the boat and the common people are the water. It is the water that bears the boat up, and the water that capsizes it."

"He finds himself with more and more cities to guard and less and less of the means to guard them with."

"If he inflicts great injury upon his own people, they will inevitably hate him fiercely and will day by day grow less eager to fight his battles. With the people of other states growing daily more eager to fight against him, and his own people growing daily less eager to fight in his defense, the ruler who relies upon strength will on the contrary be reduced to weakness."

"Are order and disorder due to the heavens? I reply, the sun and moon, the stars and constellations revolved in the same way in the time of Yu as in the time of Jie. Yu achieved order; Jie brought disorder. Hence order and disorder are not due to the heavens."

"Hence the really skilled man has things which he does not do; the really wise man has things that he does not ponder ... Heaven’s ways are constant. It does not prevail because of a sage like Yao; it does not cease to prevail because of a tyrant like Jie."

"If you encourage agriculture and are frugal in expenditures, then Heaven cannot make you poor."

"You must not curse Heaven, for it is merely the natural result of your own actions."

"The king of Chu has a retinue of a thousand chariots, but not because he is wise. The gentleman must eat boiled greens and drink water, but not because he is stupid. These are accidents of circumstance."

"Remember the past—these are things which are within your own power."

"Because the gentleman cherishes what is within his power and does not long for what is within Heaven’s power, he goes forward day by day. Because the petty man sets aside what is within his power and longs for what is within Heaven’s power, he goes backward day by day."

"You pray for rain and it rains. Why? For no particular reason, I say. It is just as though you had not prayed for rain and it rained anyway."

[Catherine · Rating 4 out of 5]

despite his assertion that the "nature" of man is evil, i find that xunzi has a refreshing outlook on the human potential in stating that the mind is able to understand all things, when one has the Way as a basis. in fact, this assertion is not so pessimistic as one might think, for it only iterates the need for conscious activity in order to develop goodness, the need for purposeful guidance of the mind to increase its understanding -- the familiar notion of developing virtue step by step. finally, in his treatment of desires and emotions -- that is, finding proper ways to express and satisfy them, rather than to deny them -- xunzi gives us relatively more sympathetic, palatable guidance towards inner balance and peace.

[mkfs · Rating 3 out of 5]

Hsun Tzu has some great zingers (e.g., the one about the wise man trapping learning in his mind, while the petty man sprews his learning forth), but ultimately his thinking boils down to two points:

1. Man is inherently bad (incompetent, evil, lazy, impulsive, ineffective ... take your pick) and only training and ritual can tun him into something good

2. A True Leader who perfectly follows Ritual and Principle will never have any problems - nobody will attack him, his people will love him, there will always be enough food and money

The first is either trivially true or obviously false, depending on whether you believe children are a) beasts or b) perfect beings who are degraded over time as innocence is replaced by experience.

The second is absolute hogwash.

[Sreena · Rating 4 out of 5]

"Heaven and earth move without limit, the four seasons follow their course, the sun and the moon fulfill their proper times, the stars and the planets observe their orbits; the universe is never in disorder and never out of order. This is called the Dao of Heaven."

Through this book Kuang encourages us to learn from the unchanging patterns of the cosmos and align our lives accordingly, seeking balance and virtue in all our endeavors.

A wonderful read that made me have a deep introspection!

[Naomi Ruth · Rating 4 out of 5]

I bought this a few years back in my effort to round out my very Western education and finally read it this month! I quite enjoyed it. I've missed reading philosophy. My favourite chapter was "Rectifying Names," as it deals more with the philosophy of language, which is my fav. Happy to add this to my collection of Eastern philosophy books.

[Dawn · Rating 5 out of 5]

Using this to record my reading of Hsün Tzu's "Encouraging Learning" for English 7 this semester. I love this dignified man. Though I don't entirely agree with his worldview, it is still easy to recognize the depths of wisdom in his outlook. Also, I find it so scrunkly in such a good way that he refers to everyone as a gentleman when they pursue wisdom.

Five stars!

[Micah999 · Rating 3 out of 5]

I agreed with his philosophy the most out of the Chinese philosophers we read (Confucius, Zhuangzi, Mencius).
basically man's nature is evil and we need laws and education to bring out the best in us
3.5 stars (also this translation was very straightforward)

[Bookreadingnarcissist · Rating 1 out of 5]

Don't waste your time on it. 0/5.

[Galih Muji A. · Rating 5 out of 5]

The gentleman uses learning to ennoble himself; the petty man uses learning as a bribe to win attention from others.

[Jacob · Rating 2 out of 5]

This is part of the Asian Classics series, which aims to make lesser known ancient Chinese thinkers more accessible to Westerners. To this end, the book includes a two-page timeline of relevant Chinese history and a 14-page introduction to Xunzi along with a sampling of his more important writings.

A lot of the book is on topics that will be uninteresting to modern readers. Discussions of music and rituals have little relevance today and Xunzi's thoughts on diplomacy and warfare are either centuries out of date or far better dealt with by other Chinese thinkers (e.g. Sun Tzu and Confucius). The many references to ancient Chinese literature, states, and historical figures make the work hard to follow, as most will be completely obscure to readers; some explanatory footnotes help, but not enough to put the remarks in context. Other writings are simply banal; for instance, the observation that "Things that are the same should have the same name; those that are different should have different names." (147)

There are good bits, however. "If you do good in secret and seek no reward for your kindness, then sages and unworthy men alike will be with you." (32) "The thing that all men should fear is that they will become obsessed by a small corner of truth and fail to comprehend its overall principles." (125) Xunzi discusses obsessions, desires, and superstition with some wise insights. I also appreciate his skepticism; he responds to the credulous Mozi (a collection of whose works I reviewed here) on ghosts: "Always when people see ghosts, it is at times when they are aroused and excited, and they make their judgments in moments when their faculties are confused and blinded. (138)

Overall, there's not enough in this collection of writings to recommend it. 2/5 stars. Instead read the Confucian Analects and the Tao Te Ching.

[Chant · Rating 3 out of 5]

As much of a Chinese philosophy/history buff I like to think I am, this book isn't for everybody. The selections of writings in this books are alright, but I would have preferred more of the 'philosophically-charged' writings from the Xunzi. I would suggest to stick with the Burton Watson/DC Lau translations of the Analects (论语).

In regards to the translation? Well I must confess my ancient Chinese reading skills are not good. However I place great amount of preference towards Burton Watson translations, as I feel they express the original into English in a fine manner. I only recommend this if you have this for a class or have already read the Daxue, Analects, and the Mengzi (Mencius).

[Madeline]

1. "Evil" is a misleading translation.

2. It's not clear how central claims about human nature are to Xunzi. We find that kind of claim striking, but should we? It's not like there are definitive proofs about human nature. Nor is it a particularly interesting question.

3. But it probably says a lot about you if you prefer Mengzi or Xunzi.

[tash · Rating 5 out of 5]

Very excellent Confucian scholar. Good translation thought some words I disagreed with (gentleman, Heaven) but these are traditional translations. I agree with pretty much everything Xunzi says, it was pretty clear-cut. If you want an interesting philosophical read, go to!

[Zuberi zuberi]

Xunzi's philosophy has left me confused. For long time I have cherished Tao of Lao Tzu and Mencius; however now I am not sure which way is the correct way.

All in all, I appreciate how Xun Kuang have refuted others smartly.

[William · Rating 5 out of 5]

Columbia translations are very solid and useful.

[Isabel · Rating 3 out of 5]

3.5

[Yunis · Rating 4 out of 5]

Great arguments