The Wisdom of Shi Kuang
 
Shi Kuang, courtesy name Ziye (approximately 572 – 532 BC), was a famous musician and the Master of Music in the kingdom of Jin (1033 – 376 BC). When King Dao (573 – 558 BC) and King Ping (ruling from 557 – 532 BC) were in power, he also served as a minister. He is remembered for the "Wisdom of Shi Kuang." He was a political activist and a scholar. His contemporaries referred to him as a "widely experienced" man. Shi Kuang accomplished this even though he was born blind. Hence, he called himself the Blind Courtier.
 
According to legend, his skill with the drum and the guqin (an ancient stringed instrument) was incomparable. Kuang's contemporaries said that his skill had reached the highest possible level known to man, one that could spawn various auspicious events. Shi Kuang’s knowledge of music was extremely vast. Not only was he adept at playing the guqin, he was also knowledgeable in folk songs and melodies from all over the country. He could also use the guqin to express natural sounds, such as the flying and singing of a bird.
 
Shi Kuang believed that one purpose of music was to disseminate moral concepts via folk songs. These songs reached every part of the country. He thought that by singing the songs with poems and combining them with rituals, it would be possible to improve morality in more people. His understanding of music also inspired methods of governing the country he proposed to the kings of Jin. One day, King Ping was feeling sorry for Shi Kuang because he was born blind. Shi Kuang replied, "There are five types of blindness in the world":
 
1.       A king cannot see that one of his officials uses bribery to achieve their position while the people suffer from injustice with no means of a fair trial.
2.       A king appoints the wrong people to jobs.
3.       A king fails to differentiate between the capable and the incapable officials.
4.       A king only wants to use force.

5.       A king is not aware of the livelihood of the citizens.
 
When the tyrannical King Xian (576 – 559 BC) of the Wei Kingdom was deposed by his people, King Dao thought that the people of the Wei Kingdom had gone too far. Shi Kuang believed that the foundation of a country was its people, who were the people of the Heavens just like the emperors and kings. The king's responsibility was to take care of the people on behalf of the Heavens. He was not above the public and should live with morals. Failure to do so was to go against nature. Shi Kuang said that a king that brought despair upon the citizens should be replaced. King Dao admired Shi Kuang's views and asked him what the best way to govern was. Shi Kuang replied, "Uphold benevolence and righteousness."
 
In politics, Shi Kuang advocated a transparent government where morality and law were equally important. The king should let events unfold naturally, promote universal benevolence, and use a set of laws to safeguard the governing system. Without laws, both the officials and the public would be without guidance. In personnel selection, Shi Kuang said that only a moral and talented individual should be given national responsibility. Shi Kuang also said, "When a loyal minister is let go, and an untrustworthy individual is given responsibility, chaos will follow. A similar situation will occur if a high-level government position is given to an unworthy person." Regarding the economy, he believed that the public needed to be prosperous for society to be peaceful. Government officials should be familiar with the reality of life for the citizens to insure no one is mistreated.
 
For the leader of a nation, he recommended, "Do not get stuck in mediocrity. Do not let people stop you from moving forward." "As a leader," he thought, "one must have foresight and independent views." He believed that these characteristics were needed to lead a nation to prosperity. During the reigns of King Dao and Ping, the Jin nation prospered because of Shi Kuang's advice. Shi Kuang followed King Ping to battle several times and served as an ambassador to the Zhou Empire.
 
In those days, the kingdom of Qi was a major power, yet King Jing of Qi also consulted Kuang on how to govern his country. To that question he replied, "A king must favor and benefit the people."
 
Shi Kuang had a staunch and righteous disposition. He was elegant in his presentation, but he would not curry favor with powerful people. When King Ping became arrogant and extravagant in his old age, Shi Kuang advised him many times to return to his earlier ways.
 
One time, in front of all his ministers, King Ping claimed, "A king is the happiest man, because no one dares to disobey his words." Shi Kuang thought a king should not make such a statement and threw his guqin at the king. If Shi Kuang had feared death, he would not have done so.
 
Because the elderly King Ping had become so extravagant in expanding the palaces, the Jin Kingdom was in decline. When the king issued orders, the public reacted as if robbers were coming. During three hunting trips, King Ping acted as if he were the overlord of all kings. Shi Kuang thought it was self-delusion. King Ping became outraged. Back in the palace, he ordered his servants to place thorny vines on the stairs. Then he summoned Shi Kuang to ascend the stairs without shoes. After stepping on the thorns, Shi Kuang turned to the heavens and sighed in pain, "When a person lowers himself to the level of a slave, he is searching for misfortune. A king's court is not a place where thorny plants grow. I predict the king is about to die."
 
Because of his noble character and care for the people, Shi Kuang was highly regarded by noblemen as well as common people. The ancient Chinese believed, "The moral concepts in life are the same as those in man." Shi Kuang's achievements in music and politics are directly related to how he cultivated himself.
 
师旷之聪
 
师旷，名旷，字子野，晋国著名音乐家，主乐大师（当时地位最高的音乐家名字前常冠以“师”字）。大约生活时期在公元前572－532年，晋悼公、晋平公执政时期。师旷生而无目，故自称盲臣，又称瞑臣。为晋大夫，亦称晋野，以“师旷之聪”闻名于后世。他还是位杰出政治活动家和博古通今的学者，时人称其“多闻”。
 
传说师旷鼓琴，通乎神明。“玉羊，白鹊翱翔，坠投。”按古人说法，以五羊白鹊为“玉音协和，声教昌明”的瑞征，师旷能赢得此誉，足见其技艺不凡。师旷音乐知识非常丰富，他不仅擅长弹琴，还通晓南北方的民歌和乐器调律，并善用琴声表现自然界的音响，描绘飞鸟飞行的优美姿态和鸣叫。
 
师旷认为音乐是通过各地风谣的交流传播德行的，应该使音乐传播的教化无处不到，使德行传播得既广且远，用诗来咏唱它，用礼来节制它，才能使远近各处无不归化。师旷对音乐的体悟同样体现在其对政治的见解，师旷曾向晋国国君提出了许多治国主张，有一次，晋平公感叹师旷生来就眼瞎，饱受昏暗之苦，师旷则言天下有五种昏暗，其一是君王不知臣子行贿博名，百姓受冤无处伸；其二是君王用人不当；其三是君王不辨贤愚；其四是君主穷兵黩武；其五是君王不知民计安生。
 
当卫献公因暴虐而被国人赶跑时，晋悼公认为民众太过份，师旷则认为，百姓是国家之本，同国君一样，都是上天的子民。国君的主要责任是代天养民，而决不能“肆于民上，以从其淫”，否则，便是“弃天地之性”。至于如何对待使“百姓绝望”的君主，师旷曰：“夫君，神之主而民之望也，若困民之主，匮神乏祀，百姓绝望，社稷无主，将安用之，弗去何为。”就是说可以赶走那些残暴的国君。晋悼公听了觉得很有道理，于是又问起治国之道，师旷答：“惟仁义为奉。”简言之为“仁义”二字。
 
政治上，师旷主张为政清明，德法并重。国君应“清净无为”，“务在博爱”，同时，还应借助法令来维护统治，“法令不行”，则“吏民不正”。在用人方面，他主张对德才兼备者应委以国家重任。如果“忠臣不用，用臣不忠，下才处高，不肖临贤”，就会埋下乱政的隐患。经济上，师旷主张富国强民，民富才能政平。统治方法上，师旷主张“广开耳目，以察民情”，使百姓冤屈有处申诉。
 
他还提出“不固溺于流俗，不拘系于左右”的积极主张。认为国君应“廓然远见，卓然独立”这样才能避免失误，在政治上有所作为。师旷的治国宏论是他政治理想的反映，其见地精辟之至。悼、平二世，君主贤明，政平民阜，能重振文襄霸业，师旷起了很大作用。师旷还随平公多次出征讨伐，并曾代表晋国出使周朝。
 
齐国当时很强盛，齐景公也曾向师旷问政，师旷提出“君必惠民”的主张。
 
师旷禀性刚烈，正道直行，他娴于辞令，却从不趋炎附势，具有不畏权势的正直品格。晋平公晚年，骄泰奢侈，贪欲无足，师旷多次力谏。
 
一次，晋平公同群臣饮酒时喟然长叹，“莫乐为人君，惟其言莫之违”。师旷侍坐于旁，认为这不像“君人者”所言，竟操琴向平公撞去。没有仗义死节的气概，何以敢如此“犯君”。平公晚年，宫室滋侈，大兴土木，愈加荒淫无道，晋国霸业日衰，以致“民闻公命，如逃寇仇”。《说苑》载，平公三次出门打猎，自认为有“霸王之主出”的祥兆，而师旷则认为，这是在自欺欺人。晋平公恼怒异常，“异日，置酒祁之台，使郎中马章布蒺藜于阶上”，唤师旷解履拾阶而上，师旷忍著痛，仰天长叹。假如自己要与奴仆为伍，那是自找倒霉。庙堂之上，绝不是生蒺藜的地方。现在出现了这种情形，他预言：“君将死也。” 

由于师旷守上不阿的高尚品格和对百姓疾苦的体察和悲悯，师旷在当时深受诸侯及民众敬重。中国古人讲“天人合一”，师旷在艺术上的杰出造诣和政治上的清明主张和其“穷天人之际，通古今之变”的修为是有直接关系的。