low-level bureaucrats; uprightness in thought and conduct and respect
for rules of conduct and social distinctions are the standards of heads
of bureau; and knowing and assisting the greater purposes of observ-
ing rituals, honoring the upright, loving the people, and employing the
talented to honor the king and enhance the reputation and strength
of the country are the standards of the prime ministers and councils of
the king (Xunzi, Book 12: 12.13).
Systems of ritual and conduct propriety(li)
Earlier we discussed ritual and conduct propriety (li) as a core
personal virtue. It is important to note, however, that Xunzi also views
lias external social institutions. Here we examine how Xunzi uses the
concept oflias a set of cultural, legal, and administrative systems
and procedures that leaders can create to cultivate the individuals and
to transform society (which is operated on the basis of instinctive
human nature) from a state of conflict, poverty, and disorder to one
of cooperation, wealth, and stability.
Symbolic and cultural rituals. Rituals are the most fundamental and
central elements ofligovernance. Rituals are, first and foremost,
embodiments of morality and justice and are major responsibilities
of the sage-kings. They are performed to exemplify and honor the
prevailing moral and cultural values handed down from ancient sage-
kings and to instill them into all members of the society. As elaborate
and meticulous as were the ceremonies to worship and make sacrifices
to heaven, earth, and ancestors, Xunzi did not believe in any super-
natural or substantial functions of these ceremonies in terms of bring-
ing about material benefits and protections. The purpose of rituals
is primarily symbolic and cultural. In ceremonies honoring social
distinctions, Xunzi insisted that the purpose was not to enhance and
highlight the distinctionsper se, but to glorify and cultivate virtues
such as benevolence, righteousness, and conduct propriety in social
relationships.
Laws and regulations. As a pure Confucianist, Xunzi’s views of the
legal system, according to Knoblock ( 1998 , vo1. I: 18–35), evolved
from cynicism to affirmation as he personally witnessed the stabilizing
effects of laws in the state of Qin. While rituals, emanating from
Confucian social and moral principles, were positive and promotive,
laws, in Xunzi’s conception, were tilted toward being punitive
Bridging Confucianism and Legalism 67