Who is Ruan Ji 阮藉

Ruan Ji,(210–263) A philosopher, litterateur, thinker, and one of the "Seven Sages of the Bamboo Grove" during the Three Kingdoms period. His courtesy name was Sizong, and he was the son of Ruan Yu. He was from Weishi in Chenliu (now part of Henan Province).

He held successive official positions including Colonel of the Infantry, Attendant Gentleman, and Cavalier Inquisitor, and was enfeoffed as a Marquis within the Pass. He was characterized by lofty aspirations and a bold spirit, maintaining an unyielding independence and a free-spirited disregard for conventions, yet his joys and angers were not visible in his expression. At times, he would shut himself away to read for months without emerging; at other times, he would climb mountains and wander by waters, forgetting to return even after a whole day. He was well-versed in a wide range of books, with a particular fondness for the works of Zhuangzi and Laozi. He was fond of drinking, skilled at whistling, and adept at playing the qin (a traditional stringed instrument). "When he found delight in something, he would suddenly forget his physical form, and people of his time often regarded him as eccentric." (Book of Jin·Biography of Ruan Ji)

In philosophy, he adhered to the Taoist theory of nature and applied this theory to cosmology, political views, ethics, and outlook on life. He stated: "Thus, those who do not understand nature are not worthy of discussing the Dao" (Biography of Master Daren), and "The Dao follows nature and brings about transformation; if rulers can uphold it, all things will transform spontaneously" (On Understanding Laozi).

In cosmology, he defined "nature" as the material natural world, believing that heaven and earth are formed within this material world and are merely a part of it. He said: "Heaven and earth are born from nature; all things are born from heaven and earth. Nature has no outside, hence the names 'heaven and earth'; heaven and earth have an inside, hence all things are born from them." (Discourse on Understanding Zhuangzi)

In political views, he advocated following the laws of nature, arguing that adhering to natural laws would lead to harmony in social life, while violating them would bring chaos. He stated: "The sage understands the principles of heaven and humanity, grasps the boundaries of nature, comprehends the essence of governance and transformation, and is cautious of the teachings of great prudence. Thus, rulers and ministers can govern with ease, preserving the simplicity of primeval purity." (On Understanding Laozi) He regarded simplicity, freedom from complexity, plainness, and tastelessness as the fundamental contents of the natural Dao in political life. He said: "Heaven and earth are simple, hence elegant music is not elaborate; morality is plain, hence the five notes are tasteless. Without elaboration, yin and yang communicate naturally; without taste, all things rejoice spontaneously. Day by day, goodness grows and transformation occurs without people being aware; customs change, and all share in this joy. This is the natural Dao, the origin of joy" (On Music). He even believed that the queen's fulfillment of her duties and proper role lies in "achieving success and utility through nature, reaching great harmony," and "thus the queen is not overstepping, the ruler is not at fault, and the superior enriches the inferior—this is the natural Dao" (On Understanding the Book of Changes).

In his outlook on life, he emphasized human nature's naturalness. He said: "Humans are born between heaven and earth, embodying the form of nature. The body is an accumulation of yin and yang qi; nature is the proper character of the five elements" (Discourse on Understanding Zhuangzi). He believed that human form comes from nature, and human nature also originates from nature. He advocated following one's natural instincts and living freely and unrestrainedly. He stated: "Thus, one dwells without avoiding things, and all seen are tranquil; one is not burdened by things, and all pursued are accomplished. Wandering is enough to ease the mind; floating and soaring are enough to give free rein to feelings. Therefore, the perfect person has no fixed abode, taking heaven and earth as a guest; the perfect person has no master, taking heaven and earth as a dwelling; the perfect person has no affairs, taking heaven and earth as cause. There is no distinction between right and wrong, no difference between good and evil. Hence, the world is blessed by them, and all things thrive" (Biography of Master Daren).

He incorporated ideas of different tendencies into his theory of nature. For example, he believed that the theory of having a ruler, which upholds "distinctions between noble and humble, grades between superior and inferior" (On Music), conforms to natural nature; he also argued that the theory of having no ruler, which advocates "without a ruler, all things are settled; without ministers, affairs are orderly" (Biography of Master Daren), also conforms to natural nature. His biographies 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 Ruan Ji.