Xun Zi's Doctrine of the Evil of Human Nature

Xun Zi's doctrine of the evil of human nature was well known in the history of Chinese thought. Xun Zi dissented from Mencius' doctrine of the goodness of human nature. He wrote an article entitled On the Evil of Human Nature to refute Mencius: "Mencius says human nature is good. I say he is wrong. In history, goodness results from right rule and theory and evil results from danger and disorder. This is the difference between goodness and evil. If human beings are born good, why is there right rule and theory? Why is there wise ruler? Why is there social norm? Why is there right rule and theory since there are wisdom ruler and social norm?" Here Xun Zi discovered the theoretical defect in Mencius who considered human nature inherently good. To Xun Zi, there would be no right rule and theory, no wise ruler, and no social norms if human beings were born good. Rather, the existences of the law, rite, and ruler in a country proved that human nature was evil.

In Xun Zi's view, Mencius did not understand the difference between Xing (the natural state or instinctive desire) and Wei (human or morality), which he clearly differentiated.

What was Xing'? Xun Zi defined, 'Xing means the natural state when things come into being." "Xing means the state

when things remain unchanged." (Xun Zi, Rectifying Names) In other words, Xing was the natural state of human. Xun Zi specified Xing as human's instinctive desire: "Eyes like beautiful things, ears like wonderful sounds, mouth likes delicious food, heart likes profit, and body likes comfort. These all come from human's instinctive desire." (On the Evil of Human Nature) What did Xun Zi's doctrine of the evil of human nature mean? Xun Zi stated,

Human are born evil. Their kindness occurred after birth. Human beings like profit when they are born. Therefore, they vie for wealth and lose modesty. Human loathe others when they are born. Therefore, they kill each other and lose honesty. Human beings like music and beauty when they are born. Therefore, they become lewd and lose rite. If human beings indulge themselves in their desire, they will plunder others and disturb ritual order, which result in riot. (On the Evil of Human Nature)

To Xun Zi, if human indulged themselves and followed their desire, there would be robbery, killing, and lewdness, which embodied the evil of human nature.

It is reasonable to discuss Wei since we know Xing and evil of human nature. Firstly, Wei differed from Xing: "Wei means the norms for action and words one form after long-time practice." (Rectifying Names) Wei was result of long-standing practice and could correct evil of human nature:

Human are born with desire. When their desire are not satisfied, human will pursue more. When their pursuits are not restrained, they will plunder. When human plunder, there will be disturbance. When disturbance comes, there will be poverty. The late king dislikes disturbance and make rites to divide human's desire and gratify their desire and pursuit. Then, human's desire will not exhaust material and material will not succumb to desire. To balance desire and material, this is why rite has been made. (On Rites)

Xun Zi elaborated on the difference between Xing and Wei:

Xing is what human beings are born with. It cannot be obtained through learning and efforts. Rite is what a sage makes. It can be obtained through learning and efforts. Xing is what human cannot obtain with learning and efforts. Wei is what human can obtain with learning and efforts. This is the difference between them. (On the Evil of Human Nature)

Xing is like the raw wood; Wei is like the grand rite. (On Rites)

Xun Zi defined the change from Xing to Wei as Hua Xing Qi Wei (On the Evil of Human Nature, to guide and reform human nature with propriety and law): "Therefore, the ruler should edify citizens with propriety and law so that they understand to be respectful and modest. Then, the citizens behave well and the country enjoys peace." (On the Evil of Human Nature) As above mentioned, Xun Zi conveyed that kindness or morality was obtained postnatally, and that human nature could turn to be good after postal cultivation in spite that human were born evil.

In this sense, Xun Zi shared the similar view to Mencius who claimed "All can become a sage like Yao and Shun." Xun Zi said,

A man on the road can become a sage like Yu. Why? Yu became a sage as he practiced benevolence and righteousness. One can understand why he should do so. An ordinary man possesses the quality and possibility to know benevolence and righteousness; therefore, it is obvious that he becomes a sage like Yu." (On the Evil of Human Nature)

In other words, all might become a sage via Hua Xing Qi Wei (On the Evil of Human Nature, to guide and reform human nature with propriety and law) that was embodied in the view "A man on the road can become a sage like Yu."

In general, Xun Zi's doctrine of the evil of human nature was more profound than Gao Zi's view (human nature was neutral) and Mencius' doctrine of the goodness of human nature. Xun Zi neither understood human nature just from the natural attribute like Gao Zi nor identified human nature with morality like Mencius. He discussed human nature in the context of social norms, which enabled him to master the essence of human nature and where the profundity of his thought lied. However, Xun Zi's doctrine was not perfect. For instance, In Xun Zi, a man asked, "If human are born evil, are rite and righteousness evil when they come into being?" Xun Zi replied, "Rite and righteousness come from sages." (On the Evil of Human Nature) Then, one should wonder: "Where is the sage's kindness from?" Evidently, Xun Zi could not answer due to the temporal and social limit at that time. It was noticeable that Confucianism later accepted the doctrine of Mencius rather than Xun Zi, which indicated the thinking manner and moral judgment of Chinese.