Wang Bi

Historical Record

Wang Bi, styled Fusi, was a man of Shanyang. From childhood he displayed exceptional intelligence; around the age of ten he showed a keen interest in the thought of Laozi and Zhuangzi and became known for his penetrating argument and outstanding eloquence. His father Wang Ye had served as a master of writing of the Secretariat, and Wang Bi too was therefore appointed a master of writing of the Secretariat during the Zhengshi era of Cao Wei^[1].

Before he had reached the age of capping, Wang Bi had already become acquainted with the Bureau of Personnel gentleman Pei Hui. Pei Hui was captivated by him at first sight, and once consulted him on the role of "non-being" in the myriad things and on the differing views of the sage and Laozi. Wang Bi's answer was: "The sage embodies non-being, and non-being cannot be expounded, so he does not speak of it. Laozi was a being, and so he constantly spoke of non-being as never sufficient." His talent was also recognized by Fu Gu^[1].

At the time the Bureau of Personnel master of writing He Yan praised Wang Bi's talent without stint, holding that "one could discuss with him the boundary between Heaven and man." During the Zhengshi era, when the post of Yellow Gate attendant fell vacant, He Yan strongly advocated employing Wang Bi. However, because Ding Mi's political views differed from He Yan's, Ding Mi recommended to Cao Shuang Wang Li of Gaoyi, and Wang Li was appointed instead. Wang Bi was thus unable to enter the Chancellery and was made a terrace gentleman. On his first audience with Cao Shuang, Wang Bi requested a private meeting; Cao Shuang dismissed his attendants, but Wang Bi discoursed only on the Way and for a long time did not raise any other matter, and Cao Shuang therefore made light of him. At that time Cao Shuang monopolized power and his clique promoted one another; though Wang Bi was of outstanding talent, he was not good at managing his reputation. Before long Wang Li died of illness, and Cao Shuang replaced him with Wang Chen, so that Wang Bi in the end never entered the Chancellery, and He Yan deeply regretted it. Wang Bi did not hold his terrace post for long, and administrative affairs were not his strength, nor did he himself much care about it^[1].

Wang Bi achieved brilliant results in scholarship. He wrote commentaries on the Book of Changes and the Laozi, and his works the "Outline of the Laozi" and the "Commentary on the Changes" both display his profound philosophical thought. Wang Ji of Taiyuan had harbored some dissatisfaction with the teachings of Laozi and Zhuangzi, but after seeing Wang Bi's "Commentary on the Changes" he felt deeply enlightened. Wang Bi's talent was inborn, beyond anyone's reach. He was peaceful in temperament, fond of pleasure and feasting, versed in music, and skilled at pitch-pot. In discoursing on the Way and expounding diction he was not as ornate as He Yan, yet in depth of thought he often surpassed him. He therefore often mocked others with his own strengths, and so was resented by the gentlemen of his day^[1].

Wang Bi was on very good terms with Zhong Hui. Zhong Hui excelled at honing argument and debate, yet always admired Wang Bi's subtle insights. He Yan had held that the sage has no joy, anger, sorrow, or pleasure, and Zhong Hui and others held the same view. But Wang Bi disagreed: he held that what set the sage above ordinary men was his spiritual clarity, while what he shared with ordinary men was the five passions. His spiritual clarity surpassing the common, he could embody harmonious accord and reach the boundless; his five passions being the same as other men's, he could not be without sorrow and joy in responding to things. Therefore the sage's feelings respond to things yet are not burdened by them. To suppose, because the sage is unburdened, that he no longer responds to things, was a grave error^[1].

Xun Rong of Yingchuan once raised an objection to Wang Bi's "Meaning of the Great Expansion." Wang Bi replied to his intent and teased him in a letter: "Though one's clarity suffices to probe the deepest subtlety, one cannot strip away one's natural disposition. Such was the capacity of Yan Hui, and what Confucius foresaw in him; yet on meeting his joy he could not be without gladness, and on losing it he could not be without grief. I had often thought meanly of such men, supposing them unable to follow reason through feeling, but now I know that the natural cannot be altered. Your capacity, my friend, though already settled within your breast—yet separated by a ten-day or month's interval, how great is your longing! Thus I know that Confucius toward Yan Hui can have committed no great fault."^[1]

Wang Bi was shallow in his dealings and unversed in worldly affairs. At first he was on good terms with Wang Li and Xun Rong, but after Wang Li took away his Yellow Gate gentleman's post he came to resent Wang Li, and his relations with Xun Rong too did not end well. In the tenth year of Zhengshi, Cao Shuang was deposed, and Wang Bi was dismissed over an official matter. In the autumn of that year he died of an epidemic, at only twenty-four, leaving no heir^[1]. When King Jing of Jin, Sima Zhao, heard of his death, he sighed over it for several days—which shows how lofty his talent was, and how he was lamented by men of discernment. Sun Sheng once appraised Wang Bi's "Commentary on the Changes," holding that the Book of Changes is profound, and that none but the utterly refined could comprehend it, while common commentaries were full of error. Although Wang Bi tried with his ingenious argument to encompass the mysterious purport in broad strokes, and although his exposition of the floating meanings was ornate in diction, in such matters as the transformations of yin and yang, the images and numbers of the six lines, the days and months and years, and the mutual succession of the five vapors, he discarded much, so that he risked, it was feared, becoming mired with respect to the Great Way^[1].

In the Novel

The Romance of the Three Kingdoms gives no independent literary portrayal of Wang Bi. His life and deeds, his philosophical thought, and his dealings with the figures of his time are all unmentioned in the novel. Thus the "novel" image of Wang Bi may be said to be a blank, the novel having wholly failed to adopt or adapt the historical accounts about him.

Key Relationships

* Zhong Hui: Wang Bi was on very good terms with Zhong Hui. Although Zhong Hui excelled at honing argument and debate, he always admired Wang Bi's subtle insights^[1].
* Cao Wei: In the time of Cao Wei, Wang Bi served as a master of writing of the Secretariat and once sought to enter the post of Yellow Gate attendant^[1].
* Pei Hui: Pei Hui was an early admirer of Wang Bi; he discussed the philosophical question of "non-being" with Wang Bi and was deeply amazed at his talent^[1].
* He Yan: He Yan was an important supporter and admirer of Wang Bi; he strongly advocated promoting Wang Bi to Yellow Gate attendant and discussed philosophical views with him (such as whether the sage has joy, anger, sorrow, and pleasure)^[1].
* Fu Gu: Wang Bi's talent was also recognized by Fu Gu^[1].
* Wang Li: Wang Li took away Wang Bi's Yellow Gate gentleman's post, which led Wang Bi to resent him^[1].
* Xun Rong: Wang Bi was once on good terms with Xun Rong, but later their relations did not end well. Xun Rong also once raised an objection to Wang Bi's "Meaning of the Great Expansion"^[1].
* King Jing of Jin (Sima Zhao): After Wang Bi's death, King Jing of Jin, Sima Zhao, sighed over it for several days, which shows his cherishing of Wang Bi's talent^[1].

Iconic Scenes

* Discoursing on the Way with Pei Hui before the age of capping: Before he had reached the age of capping, Wang Bi met the Bureau of Personnel gentleman Pei Hui and engaged in a brilliant debate on the philosophical question of "non-being," displaying his extraordinary early brilliance and argumentative gift^[1].
* Discoursing on the Way at his audience with Cao Shuang: At his first audience with Cao Shuang, Wang Bi requested a private meeting yet discoursed only on the Way and for a long time did not raise other matters; although this earned Cao Shuang's disdain, it also embodied Wang Bi's devotion to metaphysical thought and his temperament transcending worldly concerns^[1].
* Debating the sage's feelings and nature with He Yan and Zhong Hui: Wang Bi debated with He Yan, Zhong Hui, and others over "whether the sage has joy, anger, sorrow, and pleasure," holding that although the sage's spiritual clarity surpassed the common, his five passions were the same as other men's, and so he could not be without sorrow and joy in responding to things—this argument embodied his distinctive philosophical thought^[1].
* Dying in his prime: Wang Bi died of an epidemic at only twenty-four, cut off in his prime, causing King Jing of Jin, Sima Zhao, to sigh over it for several days—an iconic and lamentable event in his life^[1].
* The appearance of the commentaries on the Changes and the Laozi: Wang Bi wrote commentaries on the Book of Changes and the Laozi, and his works the "Outline of the Laozi" and the "Commentary on the Changes" displayed his profound philosophical thought and exerted a far-reaching influence on later metaphysics—so much so that even a man like Wang Ji of Taiyuan, prejudiced against Laozi and Zhuangzi, came to an understanding through his "Commentary on the Changes"^[1].