In the annals of ancient Chinese philosophy, Xun-zi was the first to have taken the trouble to explain why

it is necessary for human beings to live together with social and functional distinctions, and how material shortage and social conflicts in the world could in fact be overcome. He was also the first to have recognized the benefits of inter-regional trade, or globalization as it has come to be known.

Xun-zi on Society and the Economy

An excerpt from The Six Patriarchs of Chinese Humanism Author: Peter M.K. Chan
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Now, it is time to attend to Xun-zis theory about society and the economy. According to him, human beings are born to live together, to seek the same things in different ways, and to desire the same things with different understanding. ( Ibid. Chapter 10) However, when everyone desires and dislikes the same things, there will be more desires than things are able to satisfy. Such a state of material scarcity will necessarily lead to contentions. ( Ibid.) Under such circumstances, those who are strong will coerce the weak, and those who are intelligent will intimidate the ignorant. Subordinates will disobey their superiors, the young will insult their elders, and virtue will not become the basis of government. Consequently, those who are old and weak will have to worry about their livelihood, and those who are physically fit will have to suffer the misfortune of having to contend with one another. (
Ibid.)

Another thing to note is that when people with different understanding are allowed to do the same things, to pursue their personal interests without adverse consequences, and to indulge in their desires without limit, everyones mind would

be agitated and aroused beyond possible dissuasion. ( Ibid.) Under such circumstances, those who are in the know would not be able to govern. If they are not able to govern, accomplishments would remain unconfirmed. If accomplishments are not confirmed, distinction between lord and subject would remain unrecognized. When there is no lord to control subjects and no superior to regulate subordinates, everyone will indulge in his desires and bring harm to the world. (
.. Ibid.)

That brings to the fore this question: why is it that people did not choose to live apart from one another? Well, said Xun-zi, it is because many productive skills are required to nurture the need of just one man. But it is not possible for anyone to become competent in more than one craft, as it is not possible for one individual to hold more than one office. ( Ibid.) Hence, if people live far apart from one another and do not serve each others needs, there will be poverty. (Ibid.) Is light of the above, it is rather clear that it is impossible for human beings not to live together. But living together without social distinctions could only lead to contentions. Contentions will create disorder, which in turn will bring about poverty. ( Ibid.) As poverty is a misfortune and contention a calamity, there is no better way to avert and eradicate such misfortune and calamity than to have clear social distinctions. ( Ibid.) What this shows is that not having social distinctions is a great affliction to mankind, and having such distinctions is fundamental to the welfare of the world. This is why a ruler of man must take the task of making social distinctions clear to be crucial. (
Ibid.)

As to the basis upon which social distinctions are to be made, it was the view of Xun-zi that it should be based on righteousness. When social distinctions are made on the basis of righteousness, there will be harmony. A society that is harmonious is united. To be united is to be strong, and being strong will allow human society to overcome the world of things. This is why human beings are able to build houses and dwell in safety. This is also why they are able to deal with the four seasons, manage the myriad things, and benefit the world. It should thus be seen that making social distinctions clear by way of righteousness is the only way to go. (
Ibid. Chapter 9)

As a matter of fact, it was for this reason that the ancient kings had to regulate (the people) by instituting their system of propriety and righteousness. It is to differentiate social status between the noble and the base, the old and the young, the wise and the stupid, as well as the capable and the incapable. In so doing, they caused people to perform their tasks and receive their dues, the amount and substance of which were commensurate with their respective social stations. This was their way of bringing about social harmony. (
Ibid. Chapter 4) For this reason, they also caused some to be praised and

others to be despised; some to be treated generously and others meagerly; some to have ease and enjoyment, and others to toil and labor. They did not do this just for purpose of displaying their fancy for elegance. It is rather to make known the culture of humaneness, and to facilitate compliance with that which is humane. (
Ibid. Chapter 10)

Comment: What Xun-zi was saying is that occupational and social distinctions that had existed since the days of the ancient kings were actually designed according to the dictates of propriety solely for the purpose of promoting social harmony. As he further explained, what

propriety stipulates is that the ability of a person should coincide with his position, his position with his emolument, and his emolument with his service (to society). While those in government are to be regulated by way of rituals and music, ordinary folks are to be controlled by way of regulations. (
Ibid. )

What that calls for, said Xun-zi, is to have some morally superior individuals who would govern properly and righteously. If there were no kingly persons (to uphold propriety and righteousness), the whole world would become irrational, and (the dictate of) propriety and righteousness would be without force. There will be no king and teacher above, nor father and son as well as husband and wife below. This is what is called total chaos. ( Ibid. Chapter 9) Under this situation, distinction between worth and worthlessness, killing and preserving, giving and taking would become confused; so would the responsibility of a king, a minister, a father, a son, an elder brother, a younger brother, a farmer, a solder, an artisan, as well as that of a merchant. (
Ibid. Chapter 4)

On the other hand, when high positions are occupied by humane persons, farmers will exert themselves in their fields; merchants will be keen to bargain for their goods; various artisans will make the best of their tools and skills; and government officials up to the ranks of dukes and feudal lords will execute their duties with humaneness, generosity, wisdom, and ability. This is what is called perfect peace. (
Ibid.)

Moreover, when things are well managed, the five grains will come in many basins per mou (about one and a half acre) in the first harvest as well as in the second within one year. Melons, peaches, apricots, and plums will also come in basins; and great quantities of herbs and vegetables as well as many

other edibles are also to be had. Beyond that, the six domestic animals will come in cartloads, schools of turtles and fishes will flourish in their right seasons, and flocks of swans and birds will fly like clouds in the sky. With all these myriad things within Heaven and earth, there will be more than enough to feed the whole of humanity. And there will also be plenty of hemp and silk, as well as skins and feathers, to cloth all the people. (
. Ibid. Chapter 10) Under this situation, everyone will be

gainfully employed and all will have more than they can use. The end result is that all social classes will become harmonious. And yet, said Xun-zi, the teaching of Moh-zi was trying to make people worry about the worlds insufficiency in material supplies. He did not know that material shortage is not a misfortune common to the whole world. It pertains only to his peculiar and pessimistic estimation. ( Ibid.) As a matter of fact, it was due to Moh-zis condemnation of music that the world has become chaotic. It was also for his avocation of frugality that the world has become poor. (
Ibid.)

It is also not difficult to see that if Moh-zi were to control a territory as large as the world or as small as a single state, peoples clothes are bound to become coarse, and food detestable. There will be no music, and only worry and grief are to be had. Under such circumstances, everyone will be deprived. When people are deprived, desires will not be satisfied. When desires are not satisfied, no one will have the incentive to work. (
Ibid. )

When that happens, population will decrease, the number of officials will diminish, bitter tasks that are toilsome will

have to be undertaken by all alike, and no one would assume positions of authority. Without authority, reward and punishment will have no effect. When rewards and punishments are without effect, those who are worthy would not wish to be promoted, and those who are unworthy would hold on to their posts making it impossible to assign official positions to the capable. (
- Ibid.) Under such

circumstances, everything will lose their appropriate functions, change of events will not be responded to, the seasons will be missed, and productivity of the earth as well as social harmony will be lost. In short, the entire world will be roasted until it is scorched. (
Ibid. )

This is why the ancient kings and sages had to do things differently. ... For their authoritative dispensation of rewards and punishments, the worthy were promoted, the disrespectful were dismissed, and the capable were given official positions. In so doing, everything was able to function properly and changes of events were dealt with appropriately. (
. Ibid.) As a result, goods and

commodities were brought forth in abundance like water from an inexhaustible spring They were heaped up like hills, which would catch fire sometimes when there is no place to store them. How indeed could anyone think that the world could ever run short of material supplies? (
Ibid.)

Thus, according to Xun-zi, the way to make the world materially sufficient is to make social responsibilities clear. To examine the soil and mark the acreage as well as to plant grains and apply manure are the responsibilities of farmers, husbandmen, and other ordinary folks. To deploy labor according to the seasons, to initiate tasks and enhance results,

to supervise the people and ensure that no one is lax in their duties are the responsibilities of leaders in command. (
( )[ ] Ibid.) In this

way, when the five grains are planted in spring, weeded in summer, harvested in autumn and stored in winter, people would have more than they can eat. When marshes, ponds and streams are given seasonal rests, fishes and turtles are bound to prosper, and people will have more than they can consume. When hills and forests are nurtured and exploited according to the seasons, people will have more material than they can use.
( Ibid. Chapter 9)

What this shows is that when society is properly organized, everything will have its appropriate function. The six domestic animals will be able to mature, and all living things will be able to thrive. Feeding the six domestic animals will nurture their growth, slaughtering them (for food) will allow grass and plants to flourish. By the same token, when government policies are implemented at the right time, people will become united and those who are worthy and virtuous will offer their allegiance. (
Ibid .)

The point Xun-zi was trying to get at is therefore this: When the methods of Confucians are conscientiously carried out, the result will be the greatest of prosperity in the world, and the tingling of bells as well as the beating of drums will all sound in harmony. ( Ibid. Chapter 10) On the other hand, if the method of Mohzi were to become popular, the world will continue to respect frugality in the face of ever-increasing poverty. There will be much quarrel and contention, and people will have to toil away their lives in hardship with ever-decreasing accomplishments. And when music is also condemned, their

days will become worrisome, sorrowful, and increasingly disharmonious. (

Ibid.)

In Xun-zis view therefore, the true of the matter is that all within the four seas could actually be liken to one family. When those who are near do not hide their ability and those who are far are not afraid of toil, there is no place too remote for people to find peace and enjoy happiness. (
Ibid. Chapter 9), Consequently, those who live near the marshes

will be adequately supplied with timber, and those who live near the mountains will have sufficient supplies of fish. Farmers will not have to make their farming equipments, and artisans will not have to till the fields so as to get an adequate supply of beans and grains. Likewise, kingly persons will be able to use the skins of ferocious beasts such as tigers and leopards. (
Ibid.)

Moreover, even though fast horses and barking dogs are indigenous to the North Sea, the central states can yet acquire, breed, and put them to work. Even though feathers and plumes, tasks and hides, as well as copper and cinnabar are indigenous to the South Sea, the central states can yet obtain and process them. Even though purple dye, silk, salt and fish are indigenous to the East Sea, the central states can yet acquire them for food and clothing. Even though skins and hides, and yak tails are indigenous to the West Sea, the central states can yet obtain and put them to use. (
( )[ ] Ibid.) It is in this way that whatever is

covered by Heaven and supported by Earth are brought to their full potential and utility. They adorn the worthy and virtuous above, as well as offering comfort and enjoyment for ordinary folks below. (
Ibid.)

Comment: What Xun-zi was saying, as readers can see, is that the availability of material goods is actually dependent on two factors. One is that there has got to be virtuous and capable officials as well as professional farmers, artisans, and merchants. Another is that material abundance can also be brought about by way of inter-regional trade across different parts of the world, or globalization as we now called. What that shows, or so he seemed to be saying, is that Moh-zi did not really understand how the economy actually works.
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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
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