Hsün Tzu: Basic Writings

by Xun Kuang, Burton Watson (Translator)

Hsün Tzu set forth the most complete well-ordered philosophical system of his day. Although basically Confucian, he differed with Mencius, his famous predecessor in the Confucian school, by asserting that the original nature of man is evil. To counteract this evil, he advocated self-improvement, the pursuit of learning, the avoidance of obsession, and constant attention to ritual in all areas of life. With a translation by the noted scholar Burton Watson, includes an introduction to the philosopher in relation to Chinese history and thought. Readers familiar with Hs�n Tzu's work will find that Watson's lucid translation breaths new life into this classic. For those not yet acquainted with Hs�n Tzu, will reach a new generation who will find his ideas on government, language, and order and safety in society surprisingly close to the concerns of our own age.

Genres: Philosophy, China, Asia, Nonfiction

177 pages, Paperback

First published April 15, 1996

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

[Kamea]

for school again! actually some slay stuff but also boring as hell at times!

[Johnny Lee · Rating 4 out of 5]

I enjoyed this book as it provided insight into ancient Chinese philosophy and civil policy. The book highlights the importance of ritual and rite to overcome our inherent evil nature, and the beauty of the Way and virtue. I also enjoyed the sections on military strategy, giving more information on the mentality of generals and great warriors. Some areas are a bit repetitive but I assume that it comes from the original writing style. Would recommend if you want to explore antiquity (found it to be a great companion read to Meditatons by Marcus Aurelius, as both men were philosophers of ancient empires).

[Cesar Loya · Rating 4 out of 5]

Very abstract

[Evans · Rating 4 out of 5]

An accidental find on an important mentor’s bookshelf, this collection is a fine practical/Confucian life guide & primer on savant leadership. I particularly like the succinct but fresh (to me!) exploration of rites & ritual, as well as the notion of placing oneself in the right environment. Add it to your list if you are inclined toward the timeless, but prefer markers along the way. For me, this reads well having lived some life, and after reading other Great Masters.

[Neil · Rating 4 out of 5]

Xunzi is among the less well liked Confucians in Chinese history. His students, Han Fei and Li Si, were the Legalists closely linked with the overly harsh First Emperor of China (Qin Shihuangdi), and no one likes a ruthless despot or his lackeys. But Xunzi's is a brilliant mind with a vision of the world that is unique for his time. Though he follows Confucius in terms of having a similar vision for society, Xunzi's world view is what we might call that of the "realist." While Confucius believes in an active Heaven that responds to a person's virtue, Xunzi's Heaven is indifferent - if one carries out the Rites or learns diligently to become a Sage, Heaven doesn't really care. What's important is the carrying out of the Rites and the discipline of pursuit of knowledge itself. In Xunzi's mind, what makes an individual an individual is patterning itself; patterning in terms of set ways of interacting with family, set ways of carrying out ritual, set ways of hierarchy. Why does Xunzi believe we should all be patterned human beings? Because we're all evil! Our primary motivation when we come into this world is to be selfish and self-serving! All this selfishness is why there is strife in the world. The only way to break away from strife is to be "patterned", to encode proper civil ways of interacting with others through education, ritual, or birth order in order to create order out of wanton chaos. And who gets to decide how to encode order on others? Why, your parents, your teachers, their bosses, their governers, and so forth. You really don't get to say. You are just a cog. But trust me...if you practice the Rites and do what I tell you to do long enough...don't worry...it'll be okay...you'll actually start to believe you have all you need and that life is pretty good. And if you don't? Well, go ask Han Fei and Li Si what happens...

This is another work of thought from the so-called "100 Schools" of Chinese thought. It's an interesting read composed by a great writer who is genuinely inspiring at times. Xunzi is offering a rather specific solution as to how to end the ruthless fighting of Warring States China. He's offering a way to create order and secure power in a time of chaos. He's such a good teacher and writer it's hard sometimes not to agree with him!

Note too his notion of language. Langauge for Xunzi is arbitrary, a denotation, a way for people to agree on the nuts and bolts of how to communicate, nothing more. He doesn't see language as doing violence; it is instead a means to an end.

[James · Rating 4 out of 5]

Once again Burton Watson provides an insight into pre-Classical Chinese philosophy, this time translating a selection of the Xunzi by Xun Zi (Hsün Tzu): a Confucian but not like Mencius or Confucius, rather a more reasoned and rigorous thinker who wrote essays as opposed to the monologues given by Mencius or the aphorisms given by Confucius.

Xun Zi stands out among Confucians for his believe that "man's nature is wayward" and inclined to evil, unlike his predecessors who believed in man's inherent goodness.

Watson provides both historical and philosophical context to the Xunzi, and his translations reads well. A useful book for students and those interested in less well-known currents of Classical Chinese philosophy.

[Melissa · Rating 3 out of 5]

An excellent philosophical work in itself, read concurrently with Mencius it is even better.