In Confucianism, ritual propriety 1 is commonly understood as an instrument for guiding people's actions. In this essay, however, I argue that taking ritual propriety merely as an instrument external to human beings fails to appreciate important aspects of Xunzi's conception of ritual propriety. Drawing on suggestions from Martin Heidegger's philosophy, I argue that ritual propriety in the Xunzi is analogous to language in Heidegger in important ways. For Heidegger, language is the "house of Being." For Xunzi, ritual propriety could (...) also be described as the house of the being of humanity. "House" refers to the medium in which human beings dwell. As the "house" of the morally refined person, ritual... (shrink)

Unlike Kongzi 孔子, Xunzi 荀子 emphasizes that serving the dead is as important as serving the living. This is best shown in his emphasis on simu 思慕, or “appreciative mourning.” Xunzi views simu as an important component of self-cultivation. In mourning deceased parents, one deeply reflects on their kindness and develops further respect and appreciation for them. Through mourning rituals and processes, one strengthens the family relationship that seems to have been broken and continues to become a more filial and (...) noble person. (shrink)