He Yan

He Yan was born in Nanyang, Henan.[2] His great-grandfather was a butcher, and his grandfather, He Jin, was a general and regent of the Eastern Han dynasty. His grandaunt was Empress He, the wife of Emperor Ling of the Eastern Han dynasty.[3][4] He Yan's father, He Xian (何咸), died at an early age.[2] The He family's political power was destroyed when a warlord, Dong Zhuo, occupied the Han capital of Luoyang. He Yan's mother escaped and gave birth to He Yan in exile.[5]

When He Yan was about six, his mother was taken as a concubine by the warlord Cao Cao, after which she became known as "Lady Yin". After being adopted by Cao Cao, He was raised with the other princes of Wei, including Cao Cao's eventual successor, Cao Pi (r.  220-226). Cao Pi resented He for acting as if he were a crown prince, and referred to him by the name "false son" rather than his real name. He later married one of Cao Cao's daughters, Princess Jinxiang, who may have been one of He's half-sisters.[6] As a result of his adoption, He Yan spent a considerable amount of time with Cao Cao during his childhood.[7]

At a young age, He Yan gained a reputation of being extremely gifted: "bright and intelligent as a god".[8] He had a passion for reading and study. Cao Cao consulted with him when he was confused about how to interpret Sun Tzu's The Art of War, and was impressed with He Yan's interpretation.[7] He Yan's contemporaries (both in Cao Wei and the Jin dynasty) disliked him, and wrote that he was effeminate, fond of makeup, dissolute and egotistical. The second Wei emperor Cao Rui (r.  226-239) refused to employ him because he believed that He was a "floating flower": well known for a life of flamboyance and dissipation. He was reportedly fond of "five-mineral powder", a hallucinatory drug.[8]

He Yan was not able to achieve political prominence either under Cao Pi or Cao Rui. When Cao Rui died in 239, he left his adopted son, Cao Fang, then still a child, on the throne. Cao Shuang, a relative of the Cao family, took control of the government as regent. He Yan ingratiated himself into Cao Shuang's inner circle, eventually being promoted to Secretary of Personnel (吏部尚書) and bringing many of his friends and acquaintances into important positions. One of He Yan's friends promoted into office during this period was the influential philosopher Wang Bi.[8]

According to the Wei dynastic histories, He Yan enjoyed and had a great insight into the works of the Daoist philosophers Laozi and Zhuangzi, and into the Book of Changes, from an early age. He wrote a famous commentary that was influential in his own time, the Commentary on the Daode Jing (Daode Lun), but no copies have survived. He was planning on writing a more detailed, interlinear commentary on the Daode Jing; but, after comparing his draft with a similar draft by a younger Wang Bi, He decided that his interpretation was inferior, and the Commentary that he eventually produced was more general and broad.[9]

He Yan was a member of a committee that produced an influential and authoritative commentary on Confucian theory, the Collected Explanations of the Analects (Lunyu Jijie), which collected, selected, summarised and rationalised the most insightful of all preceding commentaries on the Analects that had been written by his time. He produced the commentary as a member of a five-member committee (the other four members of the committee were Sun Yong, Zheng Chong, Cao Xi and Sun Yi), but was given almost sole credit as the principal writer by subsequent Chinese scholars, and by the Tang dynasty (618-907) He Yan's name was the sole author associated with the Collected Explanations. Modern scholars are unsure of what evidence led medieval Chinese scholars to believe that He was the sole author, or if he wrote the Collected Explanations out of interest or because he was ordered to by the Wei court, but continue to credit He Yan as the principal author out of convention. After He Yan presented it to the imperial court, the Collected Explanations was quickly recognised as authoritative and remained the principal text used by Chinese readers to interpret the Analects for nearly 1,000 years, until it was displaced by Zhu Xi's commentary in the 14th century.[10]

He Yan believed that Daoism and Confucianism complimented each other so that by studying them both in a correct manner a scholar could arrive at a single, unified truth. Arguing for the ultimate compatibility of Daoist and Confucian teachings, He argued that "Laozi [in fact] was in agreement with the Sage" (sic).[11] By promoting the synthesis of Daoist and Confucian concepts, He became a principal advocate of the neo-Daoist school of Xuanxue (along with his friend and contemporary, Wang Bi).[12] As a scholar of Xuanxue, He was notable for exploring the theory of wuwei.[13] He was a prolific writer of poetry and wrote numerous miscellaneous essays on philosophy, politics, literature, and history, some of which still survive.[14]

• Chen, Shou (3rd century). Records of the Three Kingdoms (Sanguozhi).
• Gardner, Daniel K (2003). Zhu Xi's Reading of the Analects: Canon, Commentary, and the Classical Tradition. New York: Columbia University Press. ISBN 978-0-231-12865-0.
• Pei, Songzhi (5th century). Annotations to Records of the Three Kingdoms (Sanguozhi zhu).