Who is Shu Xi 束皙

Shu Xi
(? ~ c. 300) A paleographer and metaphysician of the Western Jin Dynasty, styled Guangwei. He was from Yangping Yuancheng (present-day Daming, Hebei Province).

He was fond of learning from childhood. During the reign of Emperor Wu, he held positions such as Zhuzuolang (a court official in charge of compiling historical records), Boshi (scholar-official), and Shangshulang (a subordinate official of the Secretariat). During the reign of Emperor Hui, he served as Xiangguo Jishi (secretary to the Prime Minister). In the fifth year of Xianning (279 AD), he sorted out the dozens of carts of bamboo slips unearthed from the tomb of King Anxi of Wei in Jijun and interpreted the ancient characters on them.

In philosophy, he adhered to the Taoist theory of "xingfen" (innate nature and due position), advocating that everyone should act strictly within the status and scope determined by their "xingfen" and must not exceed it in any way. He said: "Abide by one's duty and follow one's nature, which is bestowed by heaven. Birds do not borrow shells from turtles, and fish do not borrow feet from beasts. Why laugh at the poverty of Guzhu (referring to Boyi and Shuqi) and envy the wealth of Duke Jing of Qi (referring to Duke Jing of Qi, who was luxurious and tyrannical in the late Spring and Autumn Period)! Those who are ashamed of being commoners and indulge their ambitions would rather wear embroidered literary robes." (Shu Guangwei Ji·Xuanju Shi)

He believed that the "xingfen" of all things is endowed by heaven, and "xingfen" makes both things and people form self-sufficient systems. Birds and turtles, fish and beasts—everything about them is just right, with neither deficiency nor excess. It is the same for humans. Although Boyi and Shuqi starved to death on Shouyang Mountain, in terms of their "xingfen", they found their proper destination；although Duke Jing of Qi was rich enough to own a whole state, in terms of his "xingfen", he was not to blame for excess. In this case, everyone must "abide by their duty and follow their nature", be content with their lot, not interfere with each other, and not complain about each other.

Starting from the theory of "xingfen", Shu Xi denied the boundaries between nobility and humbleness, wealth and poverty, and between being in office and being out of office, advocating that everyone should get their due. He said: "Things follow what their nature finds peaceful; scholars take delight in what their aspirations hold fast to. Some turn their backs on prosperity and glory to live in seclusion in the mountains; some push open the orchid-decorated gates to seek official positions. Those in seclusion are like dragons roaming freely; those in office are like phoenixes gathering. Although their paths are different, the Dao has no distinction between nobility and humbleness. They must all be content with their occupations and not envy each other." (Ibid.)

He put forward the concepts of "shuai xing" (following one's nature) and "cong zhi" (obeying one's aspiration). He believed that knowing clearly that advancing can lead to wealth and honor without any obstacles yet being willing to live in seclusion is acting in accordance with one's nature; knowing clearly that the chances of gaining wealth and honor or poverty and humbleness are equal yet being willing to live in poverty and humbleness is determined by one's aspiration. He said: "Moreover, those who advance without fear of danger and only focus on seclusion are following their nature. Those who have equal chances of both (wealth and poverty) yet abandon the former and pursue the latter are obeying their aspiration." (Ibid.)

He advocated transforming the "xingfen" bestowed by heaven into subjective demands and consciously adhered to beliefs, so as to achieve "harmony between superiors and inferiors, abiding by rituals and following the Dao" (Ibid.), without exceeding or interfering with each other, thus thoroughly implementing the Taoist thought of "wuwei" (non-action). He said: "The spirit roams in the forest where there is no competition; the mind resides in the room where there is no striving", "For 'wuwei' can resolve the disputes of the world, and simplicity can save the country from crises" (Ibid.), attempting to make everyone content with their lot to maintain the feudal order.

Shu Xi has a biography in Volume 51 of The Book of Jin. His works include Sanwei Rentu Zhuan (Biographies of Personages from the Three Wei Regions), Qidai Tongji (Comprehensive Records of Seven Dynasties), and the chronicles and treatises of The Book of Jin, all of which are lost. He also wrote Wujing Tonglun (Comprehensive Discussions on the Five Classics), Fameng Ji (Records of Enlightenment), and Buwang Shi (Supplementary Poems). Scholars of the Ming Dynasty compiled Shu Guangwei Ji (Collected Works of Shu Guangwei).