Who is Ji Kang 嵇康

(224–263) A philosopher, litterateur, and one of the "Seven Sages of the Bamboo Grove" during the Three Kingdoms period. His courtesy name was Shuye, and he was from Zhi County in Qiao Commandery (now southwest of Su County, Anhui Province).

He was married to a member of the Wei imperial clan and held the position of Zhongsan Dafu (Palace Attendant), hence he was known as Ji Zhongsan in history. Later, he was killed by Sima Zhao. He was fond of the doctrines of Laozi and Zhuangzi throughout his life, claiming that "Laozi and Zhuangzi are my teachers" and "Reading Zhuangzi and Laozi further enhanced my inclination to be unrestrained. Thus, my desire for glory and advancement faded day by day, while my devotion to following my true nature grew deeper" (Letter to Shan Juyuan Declining the Official Post).

In philosophy, he adhered to the monism of primordial qi, believing that the universe originated from the boundless primordial qi. The interaction between yin and yang within this qi gave birth to heaven and earth, and the nurturing and transformation of heaven and earth generated all things, humans, and ethical relationships. He stated: "The vast primeval simplicity, with yang shining and yin condensing; the two realms (heaven and earth) nurturing and transforming, and human relations emerging" (Admonition to the Grand Tutor). He used the theory of primordial qi to explain the formation of life and talent, arguing that individuals receive different amounts of qi, resulting in varying talents and natures. He said: "Primordial qi refines and shapes, and all living beings receive their endowments. Since the gifts received vary in quantity, talents and natures differ in clarity and dullness" (On Intelligence and Courage).

Regarding the relationship between form and spirit, he believed that the physical form and the spirit are interdependent rather than separate, pointing out that "the form depends on the spirit to exist, and the spirit needs the form to survive" (On Nourishing Life). On the relationship between the heart (feelings) and sound (music), he argued that they are completely separate and unrelated. He stated: "The heart and sound follow different paths and tracks, with no connection between them" and "The heart and sound are clearly two distinct things. Given that they are truly separate, those seeking emotions do not fix their gaze on external forms, and those examining the heart do not rely on listening to sounds" (On the Absence of Grief and Joy in Sound). He believed that not only natural sounds are independent of subjective feelings, but even music as an ideological form has no connection with the thoughts and emotions of its creators.

In epistemology, he regarded "seeking the principles of nature" as the task of cognition, advocating that "to classify and distinguish things, one must first seek the principles of nature. Once the principles are determined, ancient meanings can be used to illuminate them" (ibid.). He emphasized using effects to verify the truthfulness of knowledge, noting that "we know that wheat is better than beans and rice is superior to millet because we recognize this through their effects" (Reply to Objections on Nourishing Life).

He put forward the theory of "natural disposition," holding that human nature varies from person to person, and the status and scope of activities determined by one's nature are also different and should not be transcended. He said: "Thus, gentlemen pursue different paths in their conduct but arrive at the same goal; they act in accordance with their nature, each finding peace in their own sphere" (Letter to Shan Juyuan Declining the Official Post). He emphasized "each finding peace in their own sphere" and also required "each knowing their limits" and adhering to their proper place. He opposed Confucianism with the ideas of Laozi and Zhuangzi: "I often criticize Tang and Wu and belittle Zhou and Confucius" (ibid.) and advocated "transcending conventional morality and following nature" (On Selflessness).

He believed that the Confucian Six Classics and the doctrines of benevolence and righteousness are completely opposed to human nature. He stated: "The Six Classics focus on restraint and guidance, while human nature takes pleasure in following desires; restraint and guidance go against one's wishes, while following desires accords with nature. Thus, the fulfillment of nature does not come from the restraining Six Classics; the foundation of preserving one's nature does not require ritual laws that violate feelings. It is clear that benevolence and righteousness serve artificial principles, not the essential method of nurturing truth; modesty and yielding arise from strife, not from nature itself" (Refuting the Theory of Natural Love for Learning). He despised Confucian scholars who "quoted from books out of context" and used the Six Classics as a tool for advancement, clearly stating that "the Six Classics are not necessarily the sun" (ibid.).

Biographies of him can be found in Volume 21 of Records of the Three Kingdoms and Volume 49 of Book of Jin. His works are collected in Collected Works of Ji Kang.