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Xunzi, one of three acknowledged Confucian thinkers, advocated for the unique position that man's nature is inherently evil. He argued that human nature cannot be acquired it is "what heaven supplies" and the product is the result of man's efforts. For example, if man has an original nature that is corrupt or bad then it requires ritual, training and knowledge in order for a transformation to occur that brings about a good product. Xunzi's argument is based on three essential premises, human nature "lacks" an innate moral compass and left to itself falls into contention and disorder, people desire the good but need guidance to find it, and all natures are the same in the beginning (unable to overcome/discipline desires) but it is cultivation that creates the difference in our natures.

These points are logical conclusions, if one believes as Xunzi, that human nature is innately bad. If we lack an innate moral compass then it makes sense that we would need heavenly and biblical authority as well as wise counsel to instill morality in our natures. Education and self-knowledge is the key that transforms our natures and without this we are "unable to make the choice to improve" because we lack the ability to discern that we are uncultivated.

Secondly, although we may desire the good, we are unable to act good without the proper instruction of rituals and morality. He contends that since we all have the nature to follow certain instincts like eating, finding warmth and resting; we may not always pursue these desires with the best possible actions. Thus, education and ritual is crucial in order for desires and feeling to become disciplined aspects of our natures.

Finally, since all natures are the same at the start, then self-cultivation is what separates the brute from the human who has found the Way/Dao. For Xunzi, the three stages of study: scholar, gentleman and sage indicate the transformation of the individual. Yet even at the highest level of cultivation (sage), lifelong learning is necessary because the process of rising above our evil natures is hard and requires diligence, practice and perseverance. He further maintains that humanity has not yet achieved this because "we cannot be forced to [be good]"and although it is difficult, it does not mean that it is impossible. It is difficult because it requires unceasing self-cultivation and vast accumulations of learning, but if one attunes him or herself to the process of transforming and transcending their evil ways, they become noble creatures capable of benevolence or goodness. Thus, development does not bring about cultivation only reformation or transformation

These tools are necessary to bring about the good product that is a possibility in human nature. Without them, we remain morally blind, in a state of disorder, and unable to reform our natures. Even though Xunxi's concept of an original corrupt nature is marginalized, his strongest and most probable strengths lie in his argument that human nature is bad when it lacks life long ritual, education and self-knowledge.

Reference
Goldin , Paul Rakita, and Xunzi. The Philosophy of Xunzi. Chicago: Open Court Pub. Co., 1999. Questia. 13 Mar. 2007 .

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