tion of the text; 易圖略 I t'u-lüeh, 8 chüan, explanations with diagrams of the various combinations of the kua 卦; and 易通釋 I t'ung-shih, 20 chüan, comments on the Classic. The two supplements are: 易話 I hua, 2 chüan; and 易廣記 I kuang-chi, 3 chüan. His main contribution to the study of the Changes was his application of the principles of mathematics to determine comparatively the amount of good fortune or calamity which, according to the Changes, ensued from various types of conduct. His conclusion was that the Classic was written to show men how they might prolong their happiness by avoiding calamities and how they might extricate themselves when once involved.
Chiao Hsün produced several other works on classical topics. One of these, the 群經宮室圖 Ch'ün-ching kung-shih t'u, is incorporated in the Chiao-shih i-shu. It is an illustrated treatise on the plans, technical terms, and uses of the houses, palaces, temples and other kinds of buildings mentioned in various classics. Another is the 論語通釋 Lun-yü t'ung-shih, printed in the Mu-hsi hsüan ts'ung-shu (see under Liu Hsi-hai), in which he explains seventeen terms from the Analects to show that Confucius taught forgiveness and that the different schools of thought should therefore cease quarreling with each other.
Having lived most of his life in or near Yangchow, Chiao Hsün wrote a work on a scenic and historic part of that region, entitled 北湖小志 Pei-hu hsiao-chih, 6 chüan, a work also incorporated in the Chiao-shih i-shu. He culled from various works a collection of miscellaneous notes about Yangchow which he entitled 邗記 Han-chi, 6 chüan. It was printed in the 傳硯齋叢書 Ch'uan-yen chai ts'ung-shu of 1885. He left a collection of miscellaneous notes, entitled 里堂道聽錄 Li-t'ang tao-t'ing lu, 50 chüan, the manuscript of which is in the National Library in Peiping. A similar collection, entitled 易餘籥錄 I-yü yao-lu, 20 chüan, was printed in 1886 in the Mu-hsi hsüan ts'ung-shu. Chiao's interest in music, operas and lyrics is reflected in a collection of notes, entitled 劇說 Chü-shuo. A collection of his poems and short articles in prose, entitled Tiao-ku lou chi (集), 24 chüan, was printed in 1824 at Canton by Juan Yüan who also printed the works of Chiao T'ing-hu, entitled 密梅花館集 Mi-mei-hua kuan chi, 2 chüan. A supplement to the Tiao-ku-lou chi was edited by Hsü Nai-ch'ang 徐乃昌 (T. 積餘) under the title, Chiao Li-t'ang i-wên (軼文), and printed in Hsü's 鄦齋叢書 Hsü-chai ts'ung-shu in 1900. Juan Yüan and Chiao Hsün were life-long friends, and after Chiao died Juan wrote a very appreciative sketch of his life.
As a philosopher Chiao Hsün was an admirer and, from certain points of view, a follower of Tai Chên. His Mêng-tzŭ chêng-i and the short articles in his collected works compare favorably with Tai's Mêng-tzŭ tzŭ-i shu-chêng. According to Chiao Hsün, human nature (hsing 性) is primarily motivated by the desires of food and sex, just as with other animals. The difference lies in man's capacity to acquire knowledge by which he may so regulate his desires that he can prevent calamities prejudicial to his continued existence or the existence of the group. For him, knowledge (智) or the understanding of what is proper (宜) in conduct, is the thing most necessary to the well-being of man. Following the clues that he derived from the Classic of Changes, he taught that the acquisition of knowledge enables man to change from inappropriate conduct, which leads to calamity, to appropriate conduct, which leads to happiness. He interpreted tao 道 as the proper 'thoroughfare' of human life in general, and li 理 as the thoroughfare which is suited to man individually. Like Tai Chên he advocated the regulation, as over against the suppression, of human desires. But unlike Tai Chên he did not press the implications of this belief with revolutionary fervor. Influenced here, too, by the Classic of Changes, he advocated forgiveness and reconciliation—the kind of conduct that avoids extreme positions, not the kind that revolutionists with strong convictions are inclined to follow.
[1/488/11a; 2/69/21b; 3/422/1a; 4/135/15a; 7/34/9a; 13/7/14a; 17/7/51a; Wang Yung-hsiang 王永祥, 焦學三種 Chiao-hsüeh san-chung (1933), including three items: 年譜 Nien-p'u, 思想 Ssŭ-hsiang, and 易學 I-hsüeh; Tai Tung-yüan li chê-hsüeh, (see under Tai Chên), pp. 116–38; Min Êr-ch'ang 閔爾昌, 焦里堂先生年譜 Chiao Li-t'ang hsien-shêng nien-p'u (1931).]
CHIAO Hung 焦竑 (T. 弱侯, H. 澹園 and 漪園), 1541–1620, Ming scholar and bibliophile was a native of Chiang-ning (Nanking). His father migrated to Nanking as a military officer of low rank from Jih-chao, Shantung. In his youth Chiao Hung studied under Kêng Ting-hsiang 耿定向 (T. 在倫, 1524–1596, chin-shih of 1556) and acquired a reputation for wide learning which began in his student days. Passing as chuang-yüan or optimus in the palace examina-
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