them to come. Within the palace it would be impermissible for him
to show favoritism for his sons and brothers. Without, it would be
impermissible for him to keep in obscurity those who have come
from afar’’ (Xunzi, Book 12: 12.9). ‘‘Conduct and deportment, activ-
ity and repose, were measured by the standards of ritual principles.
Knowledge and thought, choosing or setting aside, were tested by
what they in fact did’’ (Xunzi, Book 12: 12.8c). Third, Xunzi paid
great attention to how to develop and assess officials systematically
and rigorously in diverse conditions.
‘‘As the days and months piled up over a long span of time, they were
compared in terms of their accomplishments...Thus, rulers compare their
ministers with the standards of ritual principles, so as to observe their ability
to remain at ease while taking strict reverent care in the execution of their
tasks. They alternately promote and dismiss them, transferring them from
position to position so as to review their ability to respond to changing
circumstances. They bestow ease and comfort on them so as to observe their
capacity to avoid wayward and abandoned conduct. When ministers were
exposed to the pleasures of music and women, to the privileges and benefits
of power, to angry indignation and violent outbursts of fury, and to misfor-
tune and adversity, the ruler observed their capacity not to depart from strict
observance of their duties. Since comparing those who genuinely had such
abilities with those who truly did not was like comparing black and white,
could there be any distortion or perversion of the truth! Accordingly, just as
Bole could not be deceived about horses, the gentleman cannot be deceived
about men. Such is the way of the intelligent ruler’’ (Xunzi, Book 12: 12.8c).
Lastly, Xunzi emphasized that the propriety of a system should be
measured not by the presence but by the actual use of talents. To him,
it is the worst breach of duty on the part of the ruler that able
and virtuous persons are found but not assigned to post (Xunzi,
Book 6).
Apart from these administrative principles, Xunzi also prescribed
rules of interaction in work relationships, especially hierarchical ones
in which both parties observe their respective responsibilities and
obligations. The legitimacy and effectiveness of these hierarchical
rules of conduct ultimately rely on the essential Confucian values of
benevolence and righteousness, that is, there will be no propriety in
the hierarchical principles of conduct if they are executed without
benevolence and righteousness. However, although held as a long-
term sustaining foundation, values of benevolence and righteousness
Bridging Confucianism and Legalism 69