Taoist Figures:Huang Kan 皇侃

Huang Kan (488–545) was a Confucian classicist and philosopher of the Southern Liang Dynasty. He was from Wujun (present-day Wuxian County, Jiangsu).

From a young age, he was fond of learning. He successively held positions as an assistant instructor at the Imperial Academy and a gentleman of the Extraordinary Cavalry. He studied under He Sui, devoting all his energy to specialized studies, thoroughly mastering his teacher's teachings, and was particularly proficient in the Three Rituals (Zhou Rituals, Etiquette and Rites, Book of Rites), Classic of Filial Piety, and Analects of Confucius.

Ideologically, he was deeply influenced by Laozi, Zhuangzi, and Buddhist thought, often interpreting Confucian classics and expounding metaphysical theories through the lens of Lao-Zhuang philosophy and Buddhism. He adhered to the metaphysical view that "sages embody nothingness," asserting that "that which transcends physical forms is called 'nothingness,' and this is what sages embody" (Commentary on the Analects·Wei Zheng Chapter, subsequent references only note the chapter name). He put forward the proposition that "the Dao is identical to nature," arguing that since the Dao, which "transcends physical forms," is "nothingness," naturalness and non-action become the fundamental characteristics of the Dao. He stated: "All things govern themselves through non-action, just as the sky is naturally high, the earth is naturally thick, and clouds drift and rain falls spontaneously. Thus, they can be smooth and unobstructed, nurturing all things without omission and without flaw" (Xian Wen Chapter). He advocated the metaphysical view of "cultivating the root and discarding words," believing that "establishing words" leads to the drawback of obscuration, and "conveying meanings through language" tends toward complexity; to seek the fundamental essence, one must discard words.

He said: "The purpose of establishing words and passing down teachings is to communicate nature, yet it deteriorates into obscuration. The intention of conveying ideas through language is to correct deviance, yet it tends toward complexity. Once we seek the middle way of the Dao, it becomes unmanageable in its abundance. Therefore, by cultivating the root and discarding words, we follow heaven and practice transformation. From the perspective of simplicity, the heart of heaven and earth is revealed without words. The alternation of cold and heat demonstrates that the unspoken decree operates through the four seasons—isn't heaven inherently simple?" (Yang Huo Chapter).

He maintained the metaphysical view that all beings should "settle into their own nature" and "attain freedom through self-realization," asserting that "everyone in the world has their own Dao. I do not impose my Dao on others, nor allow others' Dao to alter mine; each dwells in what is appropriate" and "now that others have their Dao and I have mine, if I do not cling to mine to seek others' or bind myself to others to change mine, how can I be constrained?" (Wei Zi Chapter).

Furthermore, he advocated "each following their natural state" and "only seeking one's own realization" (ibid.). He also bridged Buddhism and Confucianism, arguing that the Buddhist doctrine of "all phenomena are without self" aligns with Confucius' views of "no preconceptions, no certainty, no stubbornness, no self" (Analects·Zi Han). He explained: "This is the trace of the sage's teaching—achieving merit and then retiring. The sage hides their traces, accomplishes their work, and withdraws, never clinging to their own will, thus being 'without self.' It is precisely because of being without preconceptions that one can be without self."

In addition, in the process of interpreting Confucian classics, he elaborated on Buddhist views such as karmic retribution, eliminating defilements to seek purity, and liberation from delusions. He has biographies in Book of Liang (Volume 48) and History of the Southern Dynasties (Volume 71). His works include Commentary on the Analects in 10 volumes. Another work, Lectures on the Book of Rites in 50 volumes, has been lost.