Abstract
This chapter is a comparative study of the Guodian Confucian texts and the Xunzi 荀子 in relation to the central vision of Confucianism. Instead of conducting in-depth analysis of individual texts, the chapter surveys common concerns and key concepts across different Guodian Confucian texts. In particular, the chapter investigates the ideas of the Guodian Confucian texts on the cultivation of virtue and the relation of virtue to governance, as well as the background framework of the relationship between man and Nature or Heaven. The chapter also compares such ideas of the Guodian Confucian texts with those of the Xunzi. Through such a comparative study not only can we gain further understanding of the Guodian Confucian texts and the Xunzi, but we might also better appreciate the development and transformation of Confucian thought in Warring States China.
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Notes
- 1.
Some might doubt whether the “Confucian” texts truly represent Confucian positions. Such a possibility cannot be ruled out beforehand without a detailed examination of the texts. It is an interesting project in itself to investigate whether certain non-Confucian positions are presented under the guise of certain Confucian values and ideas. However, it is a project beyond the scope of this paper. Here I begin with the common assumption that this group of Guodian texts represents Confucian positions and investigate how such positions contribute to realizing the Confucian vision of restoring order to the world. Nonetheless I thank an anonymous reviewer for alerting me to this possibility.
- 2.
- 3.
There have been heated debates over the ordering of the slips. For a summary of these debates, see Cook 2012: 590–98.
- 4.
Here I follow the interpretation and translation of Cook. The text itself is difficult to apprehend and gives rise to different interpretations, as there are some missing characters in the strip (Cook 2012: 782–83).
- 5.
Cook points out that for some scholars LD represents a uniquely provocative example of the Confucian prioritization of familial values over political values (Cook 2012: 751). Cook himself thinks that the text might be unique in its frankness, but the precedence of familial values over political values is arguably the mainstream Confucian position (Cook 2012: 759). This is indeed the case. A similar position can already be found in the Analects, where Youzi 有子, a disciple of Confucius, pronounces that filial piety and brotherly love are the basis of being a proper human being and will make sure a person behaves well in the political realm (Analects 1.2) (Lau 1992). Since filial piety and brotherly love are the basis of political values, it can be inferred that when the two do conflict, familial values will take precedence over politics (Lau 1992).
- 6.
- 7.
Instead of “solitude” du 獨 might also be read as “single-mindedness”, with shen qi du 愼其獨meaning “cautious over single-mindedness”, or “cherishing single-mindedness” (Chan and Lee 2015).
- 8.
There are various interpretations of the meaning of the character ji 幾 (Cook 2012: 518).
- 9.
There is speculation on what the other three pathways are (Cook 2012: 710–11).
- 10.
Here my reading of the text is a bit different from that of Goldin (2005: 38–39). Goldin tends to use a narrow conception of morality, limiting it to propriety (yi 義), while I tend to employ a broader conception of morality, including within it humanness (ren 仁). Thus although I agree with Goldin that according to the text our inborn nature is not yet moral, I do not think that morality or ethics is consequently wholly external to our nature.
- 11.
There is a lacuna before the character yi 義 (propriety) on strip 7. Scholars have speculated on the possible missing characters (Cook 2012: 426). Here for the sake of simplicity I mention only propriety.
- 12.
Now such a claim that abdication is necessary for the transformation of the people is certainly distinctive among the Guodian Confucian texts and seems to contradict the position of other texts, which only suggest ethical cultivation is necessary for the people’s transformation. I think we need to read such a seemingly radical claim in context. TYZD argues that abdication exemplifies upholding virtues and investing in worthies, and it is based on such a conclusion that the text further claims that abdication is necessary for the people’s transformation. Thus it is actually upholding virtues and investing in worthies, ethical cultivation in other words, that brings about the transformation of the people. Seen in this light, the position of TYZD is no different from that of the other Guodian Confucian texts.
- 13.
I thank an anonymous reviewer for pointing this out to me.
- 14.
- 15.
Since this chapter compares the Guodian Confucian texts and the Xunzi in relation to the Confucian vision of restoring the normative human order, naturally I tend to emphasize their commonalities rather than their divergences. This is not to suggest that there are not grave differences between the two, nor that such differences are unimportant.
- 16.
References
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Tang, S. (2019). The Guodian Confucian Texts and the Xunzi 荀子. In: Chan, S. (eds) Dao Companion to the Excavated Guodian Bamboo Manuscripts. Dao Companions to Chinese Philosophy, vol 10. Springer, Cham. https://doi.org/10.1007/978-3-030-04633-0_16
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