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聖賢高士傳讚 Shengxian gaoshi zhuan zan
Engelse titel: Accounts with encomia of sage and worth high-minded gentlemen
auteur / toegeschreven aan: Ji Kang / Xi Kang
The Gaoshi zhuan of Ji Kang and Huangfu Ml are particularly revealing. Whereas Ji Kang's compilation was far-reaching in scope and provided much evidence for the recognition of substantive reclusion, Huangfu Mi's work ultimately may have been responsible for circumscribing the compass of the practice of reclusion, as would come to be reflected implicitly in subsequent works devoted to the lives of men-in-reclusion.
Ji Kang may have modeled his compilation after another one with whIch he was familiar. He probably was referring to such a work when he wrote that "each time I read the lives of the men-in-reclusion Shang Ziping (Xiang Zhang; fl. beginning C.E.) and Tai Xiaowei (Tai Tong; first century C.E.), I am moved with respect for them, and reflect upon the way they comported themselves. "Still, of his own editorial designs we know only the comments of his elder brother Xi (fl. ca. 265). Ji Xi tells us that his brother:
selected out those since high antiquity who were sage and worthy, reclusive and detached, whose minds were on escape and who had left behind a reputation. Assembling them together he composed for them notices and eulogies, from Hundun down to Guan Ning, altogether 119 persons. These are ones who might be sought out wlthin the confines of the universe, but who will be discovered beyond a thousand ages. Hence no men of the world would be eligible to have their names included among them.
Perusing the sixty-one extant entries in Ji Kang's compilation does reveal a basic underlying theme of disinclination for active participation in an official role in service to the state. Still, Ji Kang's lack of precise criteria for inclusion of biographies was criticized as early as the Tang. Liu Zhiji (661-721) wrote:
The scope of the entries in Ji Kang's Gaoshi zhuan is vast indeed, yet neither Yan Hui nor Qu Yuan [Qu Boyu] are given notices. Perhaps the reason is that although these two men rejoiced in the Way and left behind a decorous legacy, were content in pov erty and held fast their wil, nevertheless, as they strictly adhered to the Confucian ethical code [ming jiao], they could not avoid conventionality. They were just like Dong Zhongshu [ca. 179-93 B.C.E.] and Yang Ziyun [Yang Xiong], who also delved into and venerated the Four Disciplines [of Confucianism] and gave their utmost to the Six Classics, steeped in the teachings and doctrines of the Confucian school, imbued with the Confucian manner of the state of Lu. In what way do they [i.e., Yan Hui and Qu Yuan] differ from these [i.e., Dong Zhongshu and Yang Xiong] , and yet can be discriminated against in the record? That Hui and Yuan can be disregarded while Yang and Dong are promoted, can be called a case of looking at two fives and not seeing ten
As no preface to Ji Kang's work is extant, we can only guess at his methodology (if any) for choosing the entries in his compilation. Further, despite his brother's statement to the contrary, the work did contain several notices about "men of the world," including Sima Xiangru, Dong Zhongshu, and Yang Xiong. Li Kang's work, it would appear, concerned several widely divergent facets of withdrawal and, like Ban Gu's section on withdrawal and retirement, was not devoted purely to substantive reclusion. Huangfu Mi's Gaoshi zhuan, however, contains notices only ofpractitioners ofreclusion.
Huangfu Mi does not mention Ji Kang's compilation in his preface, and there is no real evidence to establish whether his own Gaoshi zhuan preceded or followed, influenced or was influenced by, that of Ji Kang. (Berkowitz Patterns of disengagment p154-156).
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Berkowitz, Alan J. (2000). Patterns of Disengagement: The practice and portrayal of reclusion in early medieval China. Stanford University Press. *
ISBN10: 0804736030
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