He Yan
He Yan | |
|---|---|
 Commentaries of the Analects of Confucius, composed by He Yan | |
| Born | ? Nanyang of Henan |
| Died | 249 A.D. |
| Nationality | The Kingdom of Wei |
| Occupation | 散骑侍郎、侍中、吏部尚书 |
Hé Yàn (Chinese: 何晏; pinyin: Hé Yàn; style name: Píng Shū 平叔；?-249) was a prominent Chinese philosopher of The Kingdom of Wei[1] (220-265, one of The Three Kingdoms), considered alongside Wáng Bì,[2] one of the fathers of philosophy Xuanxue.[3] As the grandson of Hé Jìn (何进),[4] a great general of The Kingdom of Wei, Hé Yàn was born in Nanyang of Henan in the times of The The Three Kingdoms. His father Hé Xián (何咸) died at an early age and after his death Cáo Cāo (曹操)[5] married Yǐn (尹氏; Hé Yàn’s mother), so that Hé Yàn was adopted by Cáo Cāo. Their relationship became closer after Hé Yàn married Princess Jingxiang(金乡公主).[6]
Hé Yàn showed his talent when he was a child. However, when he grew up he was arrogant because of his intelligence. In his youth, he appreciated the theories of Lao Zi (老子) and Zhuang Zi (庄子). In addition, he pursued Dao (道)[7] and made annotations on 老子. Hé Yàn made Wu Shisan (五石散)[8] popular during his time.
Biography
Hé Yàn was born around 195A.D. His grand aunt was the Siling Queen (灵思皇后), the former queen of East Han Dynasty. His granduncle was the empress dowager's brother, Han Dynasty's General-in-Chief He Jin.[9] Hé Yàn's father Hé Xián (何咸) died at an early age. The Hé's family power was wiped out by Dong Zhuo. Fortunately, Hé Yàn's mother Yǐn (尹氏) escaped and gave Hé Yàn his birth. She married Cao Cao and became Lady Yin.
From then on, Hé Yàn grew up in the palace of Cao Wei. He spent considerable time with Cao Cao during childhood. He showed a great intelligence at a very young age. People around him, no matter intelligent or not, were surprised by his cleverness. Moreover, he got a passion in reading and studied with efforts. Once, Cao Cao was reading a book on the art of war and got confused, then he consulted from Hé Yàn who did explanations and solved all the problems. As Hé Yàn was not only intelligent but handsome, and as he was raised and brought up in the palace of Cao Wei, Cao Cao wanted to adopt him as his own stepson. Hearing Cao Cao’s idea, Hé Yàn drew a small square and stayed standing in the square. When the others asked the reason why, Hé Yàn responded that he was staying in the dominance of Hé's family. Finally Cao Cao gave up his idea. Hé Yàn's action showed even his was bought up in Cao Wei’s family, emotional distance still existed in their relationship.[10]
For political reasons, Hé Yàn married Caocao’s daughter the Princess Jingxiang (金乡公主) and sadly they didn’t love each other deeply.
It wasn't until Cao Shuang's taking control of the Cao Wei's government when Hé Yàn was promoted as a Palace Attendant and then as the Minister of Personnel.
In 249 A.D, the Incident at Gaoping Tombs took place, during which Hé Yàn was arrested and killed.
Theory
Hé Yàn advoted Xuánxué (玄学) in his time with Wáng Bì (王弼). They were the two founders of the Fraction of Xuánxué Guìwú (玄学贵无派))[11] which focused on the theory of wú[12] (无, the void, the absence of all the things existing in the world). He was lector of Dao De Jing (道德经) and Zhuang Zi (庄子), and wú (无) was his understanding of Dao (道)[13] from Lun Yu (论语) and Lao Zi (老子). In his idea, wú of Dao included the absence of parole, name, form and sound (wúyǔ 无语, wúmíng 无名, wúxíng 无形, wúsheng 无声). It's a conception that has an ontologiccal value, and then improved by Wáng Bì (王弼). Originally, it was the Buddhist notion of wú (无) that inspired Hé Yàn.
According to Wang Xiaoyi (王晓毅), professor of Shandong University (History Department), the Buddhist concept of emptiness would undeniably inspired Hé Yàn, but actually Hé Yàn didn't understand it completely.
Some members of Xuánxué (玄学), as Guo Xiang, put into question the Fraction of Xuánxué Guìwú (玄学贵无派). However, as the influences of Buddhism have already penetrated the Court of Cao, and Hé Yàn, along with Wáng Bì (王弼), developed Taoist and appilcated it into social system and Confucian policy, Xuánxué (玄学) became predominant at that time.
Works
Hé Yàn left essays essentially on philosophy and politics : Discourse of Wuming (wúmínglùn 无名论), Discourse of Daode (dàodélùn 道德论)[14] (However, according to A New Account of the Tales of the World (世说新语), Leterature ranked fourth (文学第四), Hé Yàn written two essays: Discourse of Dao and Discourse of De, Discourse of Wuwei (wúwéilùn 无为论), Discours of Han Bai (hánbáilùn 韩白论), Discourse of Jizhou (yìzhoulùn 冀州论). He also wrote some poems in the form of fu (fù赋), and the unique existing example is Poem of the Jingfu Palais (jǐndfúdiànfù 景福殿赋).In addition, Hé Yàn made annotations on ancient literature : Gathered comments on the Analects of Confucius (lùnyǔjíjǐe 论语集解), Xiao Jing Zhu (孝经注),Guan Zu Zhuan (官族传), Commentary on Zhouyi (zhōuyìshuō 周易说).[15]
Anecdotes
Hé Yàn was celebrated for his beauty. According to A New Account of the Tales of the World (世说新语),[16] Appearance and behaviour ranked Fourteenth (容止第十四): Hé Píngshū appeared in all his glory. He had a fair complexion, and Emperor Ming (魏明帝, 曹叡, Cao Rui) doubted if he had powered his face. Thus, in summer, he gave Hé Yàn hot noodles and soup to make him sweat. After eating it, Hé Yàn sweated a lot, and wiped his face with his red cloth, but his complexion was still fair.
According to A New Account of the Tales of the World, Hé Yàn was named sd Great intelligence in early age ranked Twelfth (夙慧第十四): When Hé Yàn was seven years old, he was so intelligent that Emperor Wu ( 魏武帝, 曹操 Cao Cao) appreciated him to such a gread extent that Cao Cao wanted to recognize him as his son. However, one day, Hé Yàn drew a square on the ground and stood in it. When asked what he meant, he replied: "This is He's house." After Cao Cao knew it, he sent him back to the He family.
According to A New Account of the Tales of the World, Leterature ranked fourth (文学第四): When Hé Yàn finished his discourse of Laozi (老子), he visited Wang Fuci (Wáng Bì 王弼) and found Wang's discourse of Laozi. Hé Yàn admired Wang for his unnique and profound viewpoints. He said: "Like this man, I can discuss with him the relationship between heaven and human." So he adapted his discourse of Laozi into two essays: Discourse of Dao (道论) and Discourse of De (德伦). However, there is a different record of this story in A New Account of the Tales of the World,Leterature ranked fourth (文学第四):Before Hé Yàn had finished his discourse of Laozi (老子), he heard Wáng Bì (王弼) talking about Laozi. Compared with Wang's viewpoints, Hé Yàn found his discourse had many defects, so he dared not to say a word except "yes". Thus, he gave up his discourse of Laozi and written Discourse of Daode (道德沦).
References
- ^ 三国手册 逸安 著 中国古籍出版社 P106-186 曹魏篇
- ^ 王弼思想与诠释文本 田永胜 著 光明日报出版社
- ^ 魏晋玄学新论徐斌 著 上海古籍出版社 P104-121
- ^ 闲云野鹤王定璋 著 四川教育出版社 P129
- ^ 三国志 一晋 陈寿 著 栗平夫 武彰 译 中华书局 P2-52 魏帝纪第一, 三国手册 逸安 著 中国古籍出版社 P186-191,曹操大事年表
- ^ 魏末传“晏妇金乡公主, 即晏同母妹.”
- ^ 闲云野鹤王定璋 著 四川教育出版社 P124-126
- ^ >世说新语校笺刘义庆 撰, 徐震堮 著, 中华书局, ISBN 7-101-00203-X/I·27
- ^ 闲云野鹤王定璋 著 四川教育出版社 P129
- ^ Fang Shiming, (2006).方诗铭论三国人物 上海古籍出版社 P225-226 ISBN 7-5325-4485-0
- ^ 闲云野鹤王定璋 著 四川教育出版社 P129-130
- ^ 闲云野鹤王定璋 著 四川教育出版社 P130-133, 魏晋玄学新论徐斌 著 上海古籍出版社 P122-124,128-135
- ^ 闲云野鹤王定璋 著 四川教育出版社 P124-126
- ^ 三国志 (晋)陈寿 撰, 栗平夫 武彰 译, 中华书局, ISBN 978-7-101-05621-1, 第一册, 三国志·魏书·曹爽传, Page 250
- ^ 何晏著述考高华平, 文献 (季刊)2003年10月第4期, Page69-80
- ^ 世说新语校笺刘义庆 撰, 徐震堮 著, 中华书局, ISBN 7-101-00203-X/I·27, Page 334