"In antiquity the sage kings recognized that men's nature is bad and that their tendencies were not being corrected and their lawlessness controlled"
About this Quote
A chilly piece of political realism hides inside this seemingly reverent nod to “sage kings.” Xun Kuang (Xunzi) isn’t praising antiquity out of nostalgia; he’s building a case for governance by design, not by hope. The line’s core move is to treat “bad” human nature not as a moral insult but as an engineering constraint: people have unruly impulses, and if you don’t actively shape them, you don’t get freedom-you get lawlessness.
The appeal to ancient rulers is strategic subtext. By invoking “recognized,” Xunzi frames his view as hard-won wisdom already validated by history, implicitly rebuking rivals who claimed humans are naturally good and only need the right environment (a position associated with Mencius). This isn’t an abstract debate about virtue; it’s a policy argument about what kind of state is justified. If nature is bad, then ritual, education, and law aren’t oppressive add-ons-they are the technology that makes social life possible.
Context sharpens the edge. Xunzi was writing in the late Warring States period, when incessant conflict, factionalism, and collapsing norms made optimistic theories of moral spontaneity look naive. “Tendencies were not being corrected” lands like a diagnosis of social decay: appetites run ahead of obligation; private advantage outruns public order.
Notice the careful pairing: “corrected” and “controlled.” Xunzi isn’t only calling for punishment. He’s arguing for a full pipeline of formation-ritual propriety to redirect desire, education to stabilize habits, and law to contain the remainder. It’s a philosophy that flatters rulers while warning them: if you don’t shape people, people will shape the state.
The appeal to ancient rulers is strategic subtext. By invoking “recognized,” Xunzi frames his view as hard-won wisdom already validated by history, implicitly rebuking rivals who claimed humans are naturally good and only need the right environment (a position associated with Mencius). This isn’t an abstract debate about virtue; it’s a policy argument about what kind of state is justified. If nature is bad, then ritual, education, and law aren’t oppressive add-ons-they are the technology that makes social life possible.
Context sharpens the edge. Xunzi was writing in the late Warring States period, when incessant conflict, factionalism, and collapsing norms made optimistic theories of moral spontaneity look naive. “Tendencies were not being corrected” lands like a diagnosis of social decay: appetites run ahead of obligation; private advantage outruns public order.
Notice the careful pairing: “corrected” and “controlled.” Xunzi isn’t only calling for punishment. He’s arguing for a full pipeline of formation-ritual propriety to redirect desire, education to stabilize habits, and law to contain the remainder. It’s a philosophy that flatters rulers while warning them: if you don’t shape people, people will shape the state.
Quote Details
| Topic | Ethics & Morality |
|---|---|
| Source | Help us find the source |
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