Learning to become kingly and humane, if readers recall, was one of the big themes of Confucius.

Its purpose is to manifest virtue, to care for the people, and to attain the highest good. ( Great Learning, Text 1) As Mencius had also taken much pain to emphasize, this goal is accomplishable only by way of accumulated effort. But the most impressive Confucian exaltation of learning is to be found in the Book of Xun-zi. As readers will see in this document, what Xun-zi offered is indeed a more stimulating and systematic theory of learning, explaining not only what and how to learn, but also why self-determination and persistence is necessary before one can become an accomplished person in the Confucian sense of the word.
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Xun-zi on Learning to Become a Kingly Person

An excerpt from The Six Patriarchs of Chinese Humanism Author: Peter M.K. Chan All rights reserved
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According to Xun-zi, the inborn nature of man is that of an inferior man. Without teachers and regulations, he is bound to see things solely in terms of what is beneficial to himself. If the age in which he lives is chaotic, he will acquire its chaotic customs. When these are pile upon one another, one kind of disorder is bound to lead to another. (
. Ibid.) What that means is that without teachers and

regulations, the mind of man will agree with his mouth and stomach. Such stupidity is a disaster common in the world. It is also the greatest of calamities that has brought man the greatest harm. (
Ibid.)

Another thing to note is that in terms of material nature and cognitive capability, a kingly person is no different from

an inferior man. Both cherish honor, detest disgrace, desire benefit, and dislike harm. What makes them different is their way of getting what they seek. ( Ibid.) That is also to say, if a kingly person does not bring his efforts to bear, it would not be possible for him to develop his inner potentials. ( Ibid.) From this, it further follows that the coming of honor and disgrace is reflective of ones character. To be lax and lazy would invite ones own demise together with misfortunes and calamities. And to blame others is to defile ones own character. (
Ibid. Chapter 1)

Under this light, said Xun-zi: no one should stop learning. ( Ibid.) As wood has to be straightened with rope, and metal has to be whetted and sharpened, the understanding and faultless conduct of a kingly person is to be attained by way of comprehensive learning and daily self-reflection. This is how he made his intellect clear and conduct faultless. (
Ibid.)

As we all know, it is by climbing a tall mountain that one knows the height of the sky. It is by looking down a deep canyon that one knows the thickness of the earth. Similarly, one is not aware of the greatness of learning and inquiry unless one hears the word of the ancients. The children of Han and Yue and of the tribe of Yi and Mo were born making the same sounds; but they grow up having different customs. It is education that makes them so. (
Ibid.) It should thus be seen

that no spiritual accomplishment is greater than transforming oneself with the Way (of humanity), and no blessing is more lasting than without calamities. (
Ibid.)

But the question is this: How to begin learning and where to stop? (?? Ibid.) According to Xun-zi, the proper way to start is to read the Classics (books that tell about the

lives and times of the ancient sage-kings), and end by observing the rules of propriety. The purpose of which is to create an intellectual who would eventually also become a sage. ( : Ibid.) As he further pointed out, the contents of these Classics, such as Odes, History, Propriety, and Music, are unknown to the ordinary lot of men. They contain the most important thoughts in the world. They provide the long view of things for the welfare of both the present and future generations. Their legacy is long lasting, their positive influence is substantial, and their achievements have reached far and wide. This is something that none but kingly persons who have thoroughly cultivated themselves are able to understand. (
[] Ibid.) This is why it is said that as a short rope is not able get

water from a deep well, those who know little are not able to understand the words of the sages. (
Ibid.)

Hence, the student should take the sage-kings as his teacher and their regulations as model. By following what they did, he will understand their guiding principles and emulate them in every way. ( Ibid. Chapter 21) As it is said: by going through (the Classics) once and again, one will get to keep their teachings for a long time. By going over them again and again, one will love them all the more. They will tame ones feelings, bring honor to ones name, promote social harmony, and generate contentment and happiness even when one is alone. (
Ibid. Chapter 4) What that means is that having

teachers and regulations is mans greatest treasure, and not having them is his greatest calamity.
Ibid. Chapter 8)

Further, for what kingly persons have come to know, anything incomplete and unrefined is not perfect. This is why he recites and goes over his studies so as to understand them thoroughly. He ponders over them so as to understand their meaning. He instantiates them in his behavior, and nourishes his life by eliminating what is harmful. This is why he would refuse to see what should not be seen, to hear what should not be heard, to speak what should not be spoken, or think about what should not be thought. (
Ibid. Chapter 1) In short, as scholars today learn to be of service to others, a kingly person learns to improve himself. ( : Ibid.)

As to where learning can come to a stop, Xun-zis answer is that learning will reach its terminus only when it is fully put into practice. Putting learning into practice denotes understanding, which is also the mark of a sage. By grounding himself in humaneness and righteousness, such a sagely person is able to deal with right and wrong. His deeds will correspond exactly with his words and would not go amiss by so much as a hair. There is no other way (of reaching the terminus) but to practice what one has learned. (
Ibid. Chapter 8) One who learns and

practices what he has learned is an intellectual. One who loves what he has learned is a kingly person. One who also knows that he has learned is a sage. ( ; Ibid.) As to where the learner can stop learning therefore, it is the sagehood of a sage. It is to be in full compliance with all human responsibilities. (
Ibid. Chapter 21)

However, said Xun-zi, this is not to say that one can go about doing all these all by himself. There is no better way to learn than being close to learned individuals. ( Ibid. Chapter 1) That is to say, even someone who is fine in

disposition and discriminating in mind has got to find himself a worthy tutor and select virtuous individuals as he friends. If he has a worthy tutor, he will hear about the Way of Yao, Shun, Yu, and Tang. If he has virtuous individuals as his friend, he will witness conducts of loyalty, trust, respect, and deference. Within such an environment, he will progress daily in humaneness and righteousness without being conscious of it.
( Ibid. Chapter 23) On the other

hand, if he lives among men who are not virtuous, he will learn about deception, calumny, treachery, and hypocrisy. He will also witness conducts that are wanton, wicked, and profit seeking. Within such an environment, he would become unconcerned even when punishment is at hand. As tradition says: If you do not know your son, look at his friends; if you do not know your lord, look at his attendants. (
Ibid.)

Thus, for purpose of warding off the devious and staying close to what is upright, a kingly person will choose where he resides, and travels only in the company of intellectuals. ( Ibid. Chapter 1) He would esteem his tutor, become intimate with his friends, but utterly despise his malefactors. He will not be tired of cherishing what is good, and will accept reproofs as well as take heed of criticisms. ( Ibid. Chapter 2) Further, for reason that words can summon disaster and actions can invite disgrace, a kingly person is bound to be cautious about where he stands. (
! Ibid. Chapter 1)

What this means is that to become a kingly person, one should take note of what is wrong, be cautious about popular customs, and polish oneself by way of accumulated effort. ( Ibid. Chapter 8) It is to cultivate what is good and retain the same within oneself. It is

to reflect on what one sees to be wicked. It is to take delight in ones goodness, but despise oneself for not being good. (
Ibid. Chapter 2) Such a person will be the first to

undertake what is toilsome, and leave the more pleasant of endeavors to others. He will behave properly, diligently, sincerely, faithfully, and hold firmly to his responsibility. ( Ibid. ) In short, when something is learned by a kingly person comes through the ear, he will keep it in his mind, distributed it to his limbs, and manifest it in his behavior. In so doing, he will become a model for others to emulate, both in words as well as in deeds.
(: Ibid. Chapter l)

This is why a kingly person has to cultivate his inner self and adapt (or yield) to circumstances. He will accumulate virtue in his person and observes the rules (of propriety). In this way, his noble reputation will rise like the sun and the moon, and the world will respond to him as it would to the reverberations of thunder. (
Ibid. Chapter 8) That is to say, when he takes care of the aged, those who are

strong will submit to him. When he refuses to impose hardship on the poor, those who are successful would gather around him. And when he gives not for the sake of fame and gain, those who are worthy would unite with him. (
Ibid. Chapter 2)

For the above reasons, a kingly person is noble even when he has no official position; he is wealthy even when he has no emolument; he is trusted even when he does not speak; he is awe inspiring even when he does not display anger; he is honored even when he dwells in poverty; and he is happy even when he lives alone. ( Ibid. Chapter 8) This is also why he is not influenced by authority and benefits, nor moved by the crowd or unsettled by the world. He accepts life as well as

death. Such are the steadfastness of his virtue. It is this kind of stamina that has allowed him to respond to events in a steady manner. He who is able to respond and remain steady is called an accomplished person. (
Ibid. Chapter 1)

Now, for those who may think that they do not really have what it takes to reach such an idealistic goal, it was the view of Xun-zi that they should take note of the following facts:
Without the accumulation of many steps, it is not possible to cover a thousand miles. Without the contribution of small streams, rivers and seas will never come to be. ( ;
Ibid. Chapter 1)

It is by moving ahead step by step and not resting that a lame turtle could travel a thousand miles. It is by putting one pile of earth upon another that hills and mountains have come to be. (
Ibid. Chapter 2)

Even if the Way is near, one must move to get to it. Even with tasks that are small, one must act to bring them to completion. He who spends many of his days in idleness is unlikely to go far. (
Ibid. Chapter 2)

As the accumulation of earth will create a mountain and the accumulation of water will make a sea, . those who keep on hoeing and plowing will become farmers, those who keep on cutting and hewing will become carpenters, and those who accumulate merchandise will become traders. (
Ibid. Chapter 8)

Likewise, those who accumulate propriety and righteousness will become kingly persons. and anyone who accumulates virtue to the utmost will be called a sage. ( .
Ibid.)

From this, it further follows that without quiet determination, there is no brilliant understanding. Where there is no persistent effort, there is no

outstanding accomplishment. He who loiters will never arrive. He who serves two masters is not acceptable to either. This is why a kingly person would devote himself to just one thing. (
: . Ibid. Chapter 1) It is to persist in accumulating what one has learned until there is nothing else to be learned. ( Ibid.) To accumulate good deeds into virtuous

accomplishments is to become spiritually enlightened and equip oneself with the mind of a sage. (Ibid.)

That is to say, one must seek in order to attain. One must exert in order to succeed. One must accumulate to become outstanding. And to accumulate to the utmost is to become a sage. ( Ibid. Chapter 1) As a good farmer does not abandon his field because of draught, a good merchant does not stop selling because of price-cutting. Likewise, a kingly person is not slack with the Way (of humanity) because of material need and poverty. (
Ibid. Chapter 2)

In short, without quiet determination, there is no brilliant understanding. Where there is no persistent effort, there is no outstanding accomplishment. He who loiters will never arrive. He who serves two masters is not acceptable to either. This is why a kingly person would devote himself to just one thing.
(: . Ibid. Chapter 1) It is to

persist in accumulating what one has learned until there is nothing else to be learned. (Ibid.) To accumulate good deeds into virtuous accomplishments is to become spiritually enlightened and equip oneself with the mind of a sage. (Ibid.) Therefore, do what toils the body and calms the mind. Do whichever is more conducive to righteousness than material benefit. ( Ibid. Chapter 2) When your will and intention are cultivated, look down on

honor and riches. When the Way (of humanity) and righteousness is given high esteem, have little regard for kings and dukes. When the mind is reflective, external things will become unimportant indeed. (
Ibid.)

Further, as Xun-zi also told his students: When the world is stable (at center), be daring and hold yourself erect; and when the Way of the ancient kings prevails, be bold in putting their ideals into practice. However, do not follow the rulers of a chaotic age, or compromise yourself with the customs of its people. Where humaneness is, there is neither poverty nor misery. Where it is not, there is neither wealth nor nobility. When humaneness is understood by the world, share and enjoy with everyone. Otherwise, stand grandly alone without fear between Heaven and Earth. This is valor of the highest kind. (
Ibid. Chapter 23) Remember, the world does not have two ways, and the sage is not of two minds. ( Ibid. Chapter 21)

Last but not least, said Xun-zi, it is to be kept in mind that there is a limit to what one can learn. Even though it is possible to know the principle of things with what is known to be the (cognitive) nature of man, such pursuits are inexhaustible even if one were to persist until the end of ones days. Even a trillion life times are not sufficient for anyone to understand the transformation of all things on a comprehensive basis. (
Ibid. Chapter 6) That being

the case, no one should break his bones and tear his muscles in trying to exhaust the infinite and pursue the boundless. There must be a point where learning must come to a stop. (
Ibid. Chapter 2)

Comment: As readers can see, Xun-zi had indeed managed to enrich and flavor up the idea of learning central to the teaching of Confucius. In spite of his disagreement with Mencius on the issue of inborn nature, he also came to the contention that accomplished kingly persons are supposed to have the courage to stand fearless and alone in a chaotic world. And upon his view that it is not possible for the human mind to understand completely the nature of everything, he was also in agreement with Confucius and Zhuan-zi (the second patriarch of Daoism) that it is better not to dwell on issues esoteric and metaphysical. Whether or not this had also been one of the reasons why ancient Chinese theoretical science was not able to go beyond the eight hexagrams of yin and yang as portrayed in the Book of Change is something worth pondering about.
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Peter M.K. Chan is the author of The Mystery of Mind published 2003, and Soul, God, and Morality published 2004. Recently, he has also competed another work titled The Six Patriarchs of Chinese Humanism (copyrighted and available in ebooks, but not yet in print). For details regarding the above, please visit http://sites.google.com/site/pmkchan/home http://sites.google.com/site/patriarchsofchinesephilosophy/home http://www.lulu.com/spotlight/petermkchan