Who is Xiang Xiu 向秀

Xiang Xiu
(227–272) A metaphysician of the Western Jin Dynasty, styled Ziji, and a native of Henei Huai (southwest of present-day Wuzhi, Henan Province). He successively held official positions such as Sanqi Shilang (Cavalier Attendant), Huangmen Shilang (Court Attendant), and Sanqi Changshi (Permanent Cavalier Attendant). He was fond of the doctrines of Laozi and Zhuangzi, and once wrote Zhuangzi Yinjie (Hidden Interpretations of Zhuangzi), which revealed wonderful insights and revitalized the metaphysical trend of thought: "Those who read it attain a transcendent spiritual awakening, each finding contentment in their time."

In philosophy, he acknowledged both the unborn and unchanging nature of the ontology, and the self-generating and self-transforming nature of specific things. He said: "My birth is not something I myself brought about; rather, birth generates itself. Could that which generates all birth be a thing? It is no thing, hence it does not give birth. My transformation is not something external things bring about; rather, transformation transforms itself. Could that which transforms all transformation be a thing? It is no thing, hence it does not transform. If that which gives birth to things were itself born, and that which transforms things were itself transformed, then it would be transformed along with things—what difference would it have from things? Only when we understand that which is unborn and unchanging can we recognize it as the source of all birth and transformation." (Quoted in annotations to Liezi·Tianrui)

He regarded the unborn and unchanging ontology as the absolutely static emptiness, thus aligning essentially with the views of the "Valuing Emptiness" school of metaphysics. He saw the pursuit and comprehension of the empty ontology as the highest realm of the "perfect person" (the ideal personality), believing that such a person is like withered wood or dead ashes. He said: "Quietly unmoving, yet not forcing stillness; sharing the barrenness of withered wood, matching the stillness of dead ashes—this is the state of the perfect person when untouched by feelings." (Quoted in annotations to Liezi·Huangdi)

He proposed the theory of "non-self," arguing that the perfect person is without intent or action, transforming from self to non-self, adapting to all things, and drifting with the current. He said: "Changes fade away, world affairs flow like waves—nothing occurs without cause. What is done is not done by 'me.' Though I do nothing, I drift along with the crowd. The perfect person is unified in essence, yet responds to worldly changes with timely action, so those who judge appearances can find no foothold for their thoughts." (Ibid.)

He viewed natural non-action as the fundamental trait of the perfect person, believing that whether in motion or stillness, this trait is embodied. He said: "The perfect person’s movement is like heaven, their stillness like earth; their action flows like water, their calmness is as silent as an abyss. The silence of the abyss and the flow of water, the movement of heaven and the stillness of earth—all are unified in non-action and spontaneity.... If one responds to feelings without intent, rising and falling with changes, measuring all by the world, then one can suffice as the master of things and follow time without limit. How could those who judge appearances perceive this?" (Ibid.)

He put forward the concept of "heavenly principle and spontaneity," holding that human desires—such as craving honor and loathing disgrace, seeking ease and detesting toil—are all rooted in heavenly principle and spontaneity and cannot be denied. Thus, he advocated following one’s nature and satisfying one’s emotions. He said: "Moreover, the joy of life lies in affectionate bonds, in heavenly principles and human relations, in tender intimacy that delights the heart, and in glory that gladdens the will. Partaking of flavors to express the five emotions, embracing sounds and sights to fulfill one’s nature and vital energy—this is the spontaneity of heavenly principle, what is fitting for humans, and what even the Three Kings would not alter." (Refuting Ji Shuye’s Essay on Nourishing Life)

He believed that to achieve one’s harmonious development, one must satisfy natural needs: "If the mind recognizes desires yet cannot follow one’s nature and vital energy, constrained by restrictions, with emotions and will stifled and unexpressed, to speak of nourishing with harmony is something I have never heard of." (Ibid.) While upholding natural principles, he also advocated moderation through ritual: "Humans are born embodying the five elements. The mouth craves five flavors, the eyes crave five colors; feeling desire, one thinks of a home; hungry, one seeks food—this is the spontaneity of nature. One need only moderate it with ritual." (Ibid.)

This showed a tendency to reconcile "nature" and "Confucian ethics" in his time, consistent with his view that "Confucianism and Daoism are one" (see Xie Lingyun’s Essay on Distinguishing the School).

Xiang Xiu has a biography in Volume 49 of The Book of Jin. He originally had a 10-volume collected works, which is now lost. Surviving works include Fu on Remembering the Past and Refuting Ji Shuye’s Essay on Nourishing Life.