ChineseStudy

5. The Six Classics and Masters

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There is also the Zhouyi, completing the three traditions of the Changes. In the Documents are forms such as canons, counsels, instructions, and announcements.

The line moves from the Changes to the Book of Documents, teaching names and genres before deeper study.

The Documents also contains oaths and charges; these are among its difficult parts. The Duke of Zhou is credited with making the Zhou Rites.

Commands, oaths, and political speeches were read as materials for understanding governance.

The Zhou Rites sets out the six offices and preserves a model of government. Dai De and Dai Sheng are associated with the transmission and annotation of the Book of Rites.

“Rites” include ceremonies, institutions, roles, education, and everyday forms of conduct.

The Book of Rites transmits sage teachings and completes the account of rites and music. In the Book of Poetry are the Airs, the Elegantiae, and the Hymns.

The line turns from ritual learning to poetry, naming the main divisions of the Classic of Poetry.

These are called the four divisions of poetry and should be recited. After the old poetic tradition declined, the Spring and Autumn was composed.

Poetry was meant to be voiced. The latter half follows a traditional account linking the Spring and Autumn to political decline.

The Spring and Autumn contains praise and blame, distinguishing good from evil. Among its three commentaries is the Gongyang Commentary.

The Spring and Autumn is brief, but traditional readers saw moral judgment in its wording.

There are also the Zuo Commentary and the Guliang Commentary. Once the classics are understood, one may read the masters.

The curriculum again stresses order: first the common canon, then the wider range of philosophical schools.

In reading the masters, take their essentials and remember their matters. Among the Five Masters are Xunzi and Yangzi.

The method is selective reading: grasp the main point and retain the concrete matter, not merely the title.

There are also Wenzhongzi, Laozi, and Zhuangzi. After classics and masters are understood, read the histories.

History comes after doctrine because it shows principles at work in people, institutions, and change over time.

In studying history, examine lineages and learn beginnings and endings. The account starts from Fuxi and Shennong and reaches the Yellow Emperor.

The historical section follows a traditional ancient genealogy, giving children a sequence of names and eras.

Fuxi, Shennong, and the Yellow Emperor are called the Three Sovereigns of high antiquity. Yao of Tang and Shun of Yu are called the Two Emperors.

The Three Sovereigns and Five Emperors are part history, part legendary framework in traditional historiography.

Yao and Shun yielded rule to worthies and were praised as a flourishing age. Xia had Yu; Shang had Tang.

Abdication to the worthy is an ideal political story; Yu and Tang mark the move into dynastic history.

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