Who is Huangfu Mi 皇甫谧

Huangfu Mi
(215–282) A philosopher and physician of the Western Jin Dynasty, and the great-grandson of Huangfu Song, the Grand Commandant of the Han Dynasty. His courtesy name was Shi'an, and his original given name was Jing. He styled himself Mr. Xuanyan and was a native of Anding Chaona (now northwest of Pingliang, Gansu Province).

Before the age of 20, he was unmotivated and made no progress. Later, he accepted advice, cultivated his moral character, dedicated himself to learning with tireless diligence, and extensively read the classics and works of various schools of thought. He repeatedly declined official appointments and devoted his days to writing. In philosophy, he leaned toward the thoughts of Laozi and Zhuangzi, put forward the theory of "Xuan Shou" (upholding the mysterious), and advocated transcending groups and reality to pursue the absolutely perfect state of "the ultimate Dao," "the ultimate virtue," and "the ultimate harmony," asserting that "the ultimate Dao neither diminishes nor increases, and the ultimate virtue neither gains nor loses" (On Xuan Shou).

He proposed the concept of "Dao Quan" (the perfection of Dao), believing that the process of comprehending and perfecting the Dao is a step-by-step separation from groups and reality. He said: "Only that which does not diminish is extremely firm; only that which does not increase is extremely thick. Being firm, it will never be damaged; being thick, it will never be thinned. If one can embody the substance of firmness and thickness, abide in the truth of not being thinned, stand beyond gain and loss, and wander outside the physical form, then my Dao is perfected" (ibid.). He defined "Dao Quan" as the perfect state of the Dao, which includes two aspects: first, preserving one's nature and maintaining authenticity, asserting that "what people cherish most is life; what the Dao must perfect is the form; what cannot be violated in nature and form is illness. If one perfects the Dao at the expense of life, how can one discard poverty and lowliness to retain what one desires?" (ibid.)

He believed that when there is a conflict between life and wealth, one should rather preserve life than pursue wealth. Second, being content with poverty and lowliness, regarding them as the essence of the Dao. He said: "Moreover, poverty is the norm for scholars, and lowliness is the essence of the Dao. Abiding by the norm and attaining the essence, one will have no worries until death, which is better than being disturbed and exhausted by wealth and honor! Furthermore, to live unknown to others and die unregretted by others is the ultimate! The deaf and blind are the ones who possess the Dao in the world" (ibid.). He put forward the theory of "natural determination," holding that wealth, poverty, nobility, and lowliness are determined by each person's innate nature. He said: "The pure liquid contains light, the primordial qi blends and steams, all things are nurtured by transformation, and their creation has distinct characteristics. Thus, those who advance enjoy the heavenly fortune, and those who stay settle in the hills. Therefore, cold and heat alternate, the four constellations take turns in the center, yin and yang are not governed, and transformation operates endlessly. Nature determines each's position, and both achieve their proper place. When the three beings (heaven, earth, and humans) are all spiritual, it is called great unity; when there is no resentment between each other, it is called ultimate harmony" (On Interpreting Persuasion).

He believed that the boundaries of wealth, poverty, nobility, and lowliness determined by each person's innate nature can never be transcended by anyone. He urged people to understand the principle of "natural determination," refrain from undue desires, and achieve "no resentment between each other" between the rich and the poor, the noble and the lowly, so as to realize social harmony, the so-called "ultimate harmony." Based on the theory of "natural determination," he held that the oppositions between poverty and wealth, nobility and lowliness, being in office and being out of office, and even ups and downs are normal social phenomena that cannot be changed. He said: "Understanding the alternation of clarity and obscurity is the outline of obtaining the Dao; the alternation of relaxation and tension conforms to the principles of propriety; the alternation of rise and fall encompasses their true nature. Thus, the superior has the love of humility through labor, and the inferior has ministers who are not seeking fame; the court has the ceremony of hiring the virtuous, and the countryside has those who live in seclusion" (ibid.). He urged people to comprehend the immutability of "natural determination" and willingly retreat into the depths of obscurity. He said: "Abandon the splendor of external kinship, comprehend the truth of the internal Dao; leave the obvious bright path, enter the obscure dust; twist and turn among the forms of various emotions, push aside and rely on emptiness and stillness to place one's body. Dwell in the mansion of inaction, and associate with those who let go of profits" (ibid.).

Huangfu Mi has a biography in Volume 51 of The Book of Jin. His works include Biographies of Lofty Scholars (3 volumes), A-B Classic of Acupuncture and Moxibustion (8 volumes), as well as Chronicles of Emperors, Chronology, Biographies of Hermits, and Xuanyan's Spring and Autumn Annals. Some of his works are compiled in Volume 71 of Complete Prose of the Jin Dynasty.