HUAI-NAN-TZU

(Chinese: Master Huai Nan), important Chinese classic written in the 2nd century Bc under the patronage of the nobleman Huai-nan-tzu (Liu An). It is a compilation of 21 loosely connected chapters on metaphysics, cosmology, matters of state, and conduct. It contains little that is not included in two earlier Taoist classics, the Tao-te Ching and Chuang-tzu, but its cosmogony becomes more elaborate and more definite. In cosmological evolution, according to the Huai-nan-tzu, the Tao (Way) originated from vacuity, and vacuity produced the universe, which in turn produced the material forces. The material forces of heaven and earth combined to form yin and yang, which in turn give rise to the myriad things. In its broad outline this cosmogony has been retained as orthodox doctrine by Taoist philosophers and also by later Confucianists. In its discussion of the spirit, the Huai-nan-tzu introduces such ideas as immortality on earth and the physical techniques, such as breathing, used to achieve it, thus paving the way for the later confusion of Taoist philosophy with Taoist popular religion. Further, by approaching metaphysics and cosmology in an essentially rational spirit, the text prepared for the emergence of rationalistic Neo-Taoism. born 179 BC? died 122 BC Pinyin Huainanzi, original name Liu An, English Master Huai-nan Chinese nobleman and scholar. He was one of the few prominent Taoist philosophers active during the 700-year period between the peak of Taoist thought in the 4th century BC and its resurgence in the 3rd and 4th centuries AD. Huai-nan-tzu was a grandson of the founder of the Western Han dynasty (Kao-tsu, or Liu Pang) and a cousin of the reigning emperor. Inheriting a kingship and granted the fief of Huai-nan (modern north-central Anhwei province), he became a patron of arts and sciences and attracted many talented people to his court. After being implicated in a plot against the imperial throne, he committed suicide. His most important work is the classic Huai-nan-tzu (q.v.).