- Wang Bi
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▪ Chinese philosopherWade-Giles romanization Wang Piborn 226 CE, Chinadied 249, Chinaone of the most brilliant and precocious Chinese philosophers of his day.By the time of Wang's death at the age of 23, he was already the author of outstanding commentaries on the Daoist classic, the Daodejing (or Laozi), and the Confucian mantic classic the Yijing (“Classic of Changes”). Through these commentaries he helped introduce metaphysics into Chinese thought, anticipating the work of the later neo-Confucians.According to Wang, while everything is governed by its own principle, there is one ultimate principle that underlies and unites all things. This ultimate principle is dao, which he interprets as nothingness (benwu). Unlike earlier Daoists, Wang does not see nothingness as essentially in conflict with being. On the contrary, it is the ultimate source of all things; it is pure being (benti). It is because of this theory that “ontology,” the study of being, is translated as bentilun in modern Chinese.In his theory of emotions, Wang was concerned with the need for human beings to control their emotions. At one time he had a low opinion of Confucius because the famous sage was capable of expressing great joy and sorrow. Later, however, Wang decided that emotion belongs to human nature and that even a sage, as a person, can react only like a person. The difference between a sage and a normal person is that a sage will not be ensnared by emotion.Additional ReadingT'ang Yung-t'ung, “Wang Pi's New Interpretation of the I Ching and Lun-yü,” Harvard Journal of Asiatic Studies, vol. 10, pp. 124–161; Arthur Wright, “Review of A.A. Petrov's Wang Pi (226–249): His Place in the History of Chinese Philosophy,” Harvard Journal of Asiatic Studies, vol. 10, pp. 75–88 (1947); Rudolf G. Wagner, The Craft of a Chinese Commentator: Wang Bi on the Laozi (2000); Richard John Lynn (trans.), The Classic of Changes: A New Translation of the I Ching as Interpreted by Wang Bi (1994).ERTRoger T. Ames
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Universalium. 2010.
