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  On Ethics and History

  Essays and Letters of Zhang Xuecheng

  Philip J. Ivanhoe

  Stanford University Press

  Stanford, California

  ©2010 by the Board of Trustees of the Leland Stanford Junior University. All rights reserved.

  No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or in any information storage or retrieval system without the prior written permission of Stanford University Press.

  Printed in the United States of America on acid-free, archival-quality paper

  Library of Congress Cataloging-in-Publication Data

  Zhang, Xuecheng, 1738-1801.

  On ethics and history : essays and letters of Zhang Xuecheng / translated and with an introduction by Philip J. Ivanhoe.

  p. cm.

  Includes bibliographical references and index.

  9780804772884

  1. Zhang, Xuecheng, 1738-1801—Correspondence. 2. Zhang, Xuecheng,

  1738-1801—Ethics. 3. History—Philosophy. 4. China—Historiography. I. Ivanhoe, P. J. II. Han, Yu, 768-824. III. Title.

  DS734.9.Z428A4 2010

  170.92—dc22

  2009021938

  Typeset by Bruce Lundquist in 11/14 Adobe Garamond

  Dedicated to David S. Nivison,

  who taught me without growing weary,

  inspired me with singular achievements,

  and made clear that for all of us there always is more to learn.

  Table of Contents

  Title Page

  Copyright Page

  Dedication

  Preface

  Acknowledgments

  PART I - Introduction

  I. Zhang’s Life and Work

  II. The Ethical Philosophy of Zhang Xuecheng

  III. A Brief Guide to the Essays and Letters

  PART II - Essays

  ESSAY I - On the Dao

  ESSAY 2 - On Learning

  ESSAY 3 - A Treatise on Teachers

  ESSAY 4 - Conventional Convictions

  ESSAY 5 - The Difficulty of Being Understood

  ESSAY 6 - The Analogy of Heaven

  ESSAY 7 - Breadth and Economy

  ESSAY 8 - Virtue in an Historian

  ESSAY 9 - Virtue in a Litterateur

  ESSAY 10 - The Principles of Literature

  ESSAY 11 - Distinguishing What Only Seems to Be

  PART III - Letters

  LETTER 1 - Letter on Learning to Zhu Canmei of the Grand Secretariat

  LETTER 2 - Letter on Learning to My Clansman Runan

  LETTER 3 - Reply to Shen Zaiting Discussing Learning

  LETTER 4 - Letter on Learning to Chen Jianting

  APPENDICES - Three Works by Han Yu

  Notes

  Selective Bibliography

  Index

  Preface

  This volume contains translations of a variety of essays and letters by the Qing-dynasty philosopher Zhang Xuecheng (1738—1801). The selections were made with the aim of presenting a set of writings focused on Zhang’s ideas concerning ethics and in particular the ethical dimensions of history, though of course this requires presenting material that represents Zhang’s more general views as well, especially those on the nature and writing of history. The Appendix contains translations of two essays and a letter, all by the Tang-dynasty litterateur Han Yu (768—824); these served as models and goads for three similar works by Zhang, which can be found among the earlier selections. In each case, Zhang disagreed with Han Yu and presented his own writings as correctives to these earlier, well-known works. The Introduction to this volume contains a brief description of Zhang’s life and ethical philosophy, as well as short introductions to each of his essays and letters contained in this volume. The short introductions to the various selections fill out and extend the earlier sketch of Zhang’s ethical philosophy. The introduction is not intended to provide a complete account of Zhang’s philosophy or even his ethics; its aim is to present some of the primary themes and arguments that inform Zhang’s writings in order to set the stage for the translations that follow. Readers are encouraged to pursue further study of Zhang and his philosophy, beginning with the readings found in the notes.

  Acknowledgments

  Thanks to Erin M. Cline, Eirik L. Harris, Eric L. Hutton, On-cho Ng, David W. Tien, and Yu Kam-por for corrections, comments, and suggestions on earlier drafts, to Sally Serafim for her excellent copy editing, to Bruce Tindall for compiling the index, and to Stacy Wagner for shepherding this volume to completion. Special thanks to the Department of Public and Social Administration, City University of Hong Kong, for generously supporting this work and to Melanie J. Dorson and Justin Tiwald for carefully reading through and commenting on the entire manuscript.

  PART I

  Introduction

  I. Zhang’s Life and Work

  Zhang Xuecheng (1738—1801) was a native of the Kuaiji district, located in present-day Shaoxing prefecture in Zhejiang province. He spent most of his life under the reign of a single sovereign, the redoubtable Qianlong Emperor (r. 1736—96). This was a period of relative decline and challenge for the Qing dynasty (1644—1905). The combined effects of official corruption, internal rebellion, external military challenges, and a burgeoning population had weakened the dynasty and made life relatively hard for scholars like Zhang. There were precious few official positions to accommodate a vast and growing sea of applicants; competition was intense, and it simply was impossible for a large number of highly qualified candidates to secure decent posts within the Qing bureaucracy. Many were forced to eke out a strained and precarious living by combining the incomes earned through temporary low-level posts, writing, tutoring, and serving as teachers in the many local academies that had developed partly as a response to the times. While life often was difficult for scholars like Zhang, the Qianlong Period was a time of remarkable cultural creativity and achievement. Literature, theater, calligraphy, ceramics, and painting flourished, advances in printing made books more plentiful, philological studies attained a stunning level of sophistication, and the state supported a number of massive scholarly projects such as the Complete Collection of the Four Treasuries, the official aim of which was to produce a comprehensive, organized collection of Chinese written culture.1

  Zhang was born, matured, and passed away during this unsettled yet fascinating age. He left behind a substantial body of work, which treats a wide range of topics, often with great originality and insight. While he was best known, both during his own age and in contemporary times, for his speculative philosophy of history and his views on historiography, these works are part of a larger concern he had with writing itself.2 Zhang’s attempts to understand the origin, nature, proper form, and significance of writing is the “one thread” running through and unifying his various essays and letters. Historical writing was but one particular example of this larger, general interest. More of his work focused on history simply because this was the type of writing which he believed he was especially suited for by nature, and, as we shall see in our discussion of his views below, Zhang believed that people in his and later ages should follow their natural intellectual proclivities in order to find their way to an understanding of the dao.

  Zhang did not enjoy respect, much less fame or fortune, during his lifetime. He and his work largely were ignored while he was alive, and both fell into obscurity—though fortunately not oblivion—soon after he died. One might argue that this, as well as the later accolades he earned from the scholarly community, confirms his views about the difficulty of being understood, especially for those whose ideas cut against the grain
of the scholarly fashions of their age. In any event, in the waning years of the Qing dynasty, scholars such as Kang Youwei (1858—1927) revived interest in Zhang’s philosophy by criticizing several of his most distinctive views.3 The Japanese scholar Naitô Torajirô (1866—1934) had a much more positive impression and began to publish on Zhang and his writings.4 Chinese scholars such as Hu Shi (1891— 1962) soon followed suit and later were joined by contemporary scholars such as Yu Yingshi.5 Western scholarship on Zhang has been limited but in general outstanding in quality. Paul Demiéville wrote a penetrating and elegant essay that remains the best concise introduction to Zhang’s historical views.6 David S. Nivison’s splendid monograph on Zhang is the most comprehensive and insightful study of his life, times, and philosophy.7 More recently, Susan Mann has done excellent work on Zhang’s views on and relationship to women.8 The present work would never have been started, much less completed, had it not been for the work of such pioneering scholars; those interested in Zhang’s life, his theories about history, his thoughts about historiography, or his views on women’s virtue and education will best be served by turning to these authors and their works. The aim of the present volume differs from these studies first in seeking to make a broad selection of Zhang’s most important works available in English and second by focusing on the ethical features of his writing. The next section of this Introduction offers a sketch of the central features of Zhang’s ethical philosophy. It is followed by a brief description of the main philosophical points made in the letters and essays translated in this volume.

  II. The Ethical Philosophy of Zhang Xuecheng

  Zhang Xuecheng’s ethical philosophy is inextricably intertwined with the other strands of his thought and in particular with his speculative theories about the nature and meandering course of history.9 One of the core ideas animating his ethical philosophy is that a true understanding of the Way—which is the morally correct life for human beings—requires a proper grasp of history. This distinguishes Zhang’s thought from a number of traditional and contemporary rivals, whose views were known to him, who served as foils for the development of his own thought, and who in a number of ways influenced the direction and shape of his philosophical speculations.10 As an introduction to the essays and letters translated in this volume, I shall focus on three related aspects of Zhang’s ethical philosophy. First, I will describe what he thought is required in order to make a proper ethical assessment of the actions of those who preceded us in time. Second, I will discuss what he thought each of us must know in order to act properly in our own place and time. Third, I will explore Zhang’s views about the process of education and training that one must undergo in order to gain such insights and abilities. As will become clear, these three aspects of Zhang’s ethical philosophy are interrelated. The first two mirror features of one another, while the third—the concern with selfcultivation—permeates his discussion of the first two, as it orients, shapes, and colors almost every aspect of his philosophy.

  We begin by considering what is required for a proper ethical assessment of the actions of those who preceded us in time; how do we evaluate “someone from the past”?11 According to Zhang, we must have an accurate understanding of history in order to make such judgments; more specifically, we need to understand the person’s place in history. Zhang had a complex conception of what constitutes such knowledge. On his view, we really need three related types of knowledge. First, we must have a clear and detailed view of the person’s particular historical context. Second, we have to know the character of the age in which he or she lived in terms of the speculative historical scheme that Zhang used to describe different ages since the breakup of the Zhou dynasty, what we might call the zeitgeist within which the person acted. Third, we must, through a process of sympathetic concern (shu ),12 gain a vibrant, imaginative understanding of what the person was aspiring to and aiming at in acting as he or she did; we need to understand a good deal about how the person’s heart-mind worked.13

  Our second concern with Zhang’s ethical philosophy can be seen as a first-person correlate of the first. Just as I must understand the historical context and zeitgeist of “someone from the past” in order to grasp the ethical value of his or her actions, I must have an appreciation of my own place in history in order to see what ethics requires of me here in my own age. Above and beyond such knowledge, I must have a deep appreciation of the workings of my own heart-mind. I must come to understand my true motivations and aims and guard against being swayed or influenced by unethical concerns or popular fashions. In addition, I must avoid a kind of temporal provincialism. Just as one needs to exercise sympathetic concern retrospectively to understand the heart-minds of others, Zhang insists that one needs to focus the same kind of sympathetic concern prospectively and imagine how one would be viewed by posterity. This reflective exercise is designed to work against the human tendency to indulge in the conceit that one’s moral judgment is flawless and timelessly correct.

  One can see that both of these first two aspects of Zhang’s ethical philosophy require one not only to cultivate an intellectual, theoretically informed understanding of history but also to cultivate oneself to become sensitive to the subtle play of history and the challenges of historical understanding. That is to say, both require distinctive forms of moral self-cultivation. This points to our third concern: the process of education and training that one must undergo in order to gain historical insights and abilities. Ethical understanding, whether of the past or present, oneself or others, requires a grasp and appreciation of history in two senses: as those things that happened in the past and as a vocation. Zhang insisted that a proper understanding of history—in both senses—requires a proper historian. As he puts it, proper historical understanding requires that an historian develop a special form of Virtue (de ).14 We shall provide a more detailed discussion of each of these points below, but in order to facilitate this finer analysis, we must first sketch Zhang’s speculative theory of the nature of history.

  Zhang saw history as divided into three distinct periods. The first phase of history was defined by the evolution of the dao. As Zhang makes clear in the early part of his essay “On the Dao,” which is the first selection that appears in this volume, the dao manifested itself in the world in response to a changing series of necessities. As humans became more numerous and needed to live and work together, they had to develop ways to coordinate their activities and organize themselves effectively. This process of development described the evolution of the dao. Zhang does not explicitly discuss the standards for evaluating actions taken during this period, but it seems reasonable to infer that he believed actions that accorded with the smooth development of the dao were right, while any attempt to work against the evolution of the dao was wrong. In this respect, his view is quite close in form to what one finds in Hegel or Marx.

  The second phase of history marks the conclusion of the first and the beginning of the Golden Age of the Zhou dynasty. Zhang believed that during this period, society reached a state of completion and perfection. In other words, the dao had evolved and was fully manifested in the world. This age was characterized by a number of distinctive features. For example, because the activities of governing and teaching had not yet grown apart, there were no private schools or teachers. During the Golden Age, government officials simply went about their normal activities, and their work offered people all the lessons they could ever need. The texts that these officials left behind later came to be revered as “classics,” but these works are simply records of their daily, official activities. This is why the classics are anonymous, unlike the texts of later ages, and why, Zhang insists, each classic corresponds to and reflects the function of a separate bureau of Zhou bureaucracy. During this period of time, different approaches to understanding the dao all were accorded equal value and practiced as complements to one another, each making a distinctive and critical contribution to Zhou society. This ideal state of affairs, though, was to change foreve
r with the collapse of the Zhou, which precipitated the rise of individual schools, teachers, different versions of the dao, and competing approaches to understanding the Way. These different approaches or intellectual disciplines for understanding the Way quickly solidified into three different “fashions” of learning, which dominated one another in revolving succession throughout subsequent history.15

  Zhang’s description of the rise and flourishing of the Golden Age enables us to begin to understand his well-known slogan: “The Six Classics are all history” (liu jing jie shi ye ).16 Among other things, it declares that the classics simply are records of different government officials pursuing their jobs during a time when all was as it should be. They most definitely are not what later ages have taken them to be: books about the dao, that is, higher-order analyses or explanations of what the dao itself might be. One can only see and appreciate the significance of the classics—and through them the moral Way—when one reads these works as histories reflecting a particular—very special—time and place.

  The third and final phase of history commences with the fall of the Zhou dynasty and the unraveling of its ideal institutions and practices. Zhang never explicitly explains what brought about this catastrophe, and one might well wonder how such an ideal state of affairs could ever go awry.17 However, in his essay “The Analogy of Heaven,” the sixth contribution to this collection, Zhang argues that any systematic attempt to capture the workings of Heaven is bound to go wrong over time. The workings of Heaven are not mechanical in structure or operation and tend to drift over extended periods of time, leading human attempts to institutionalize them to suffer eventual inaccuracy and ever-greater error. Perhaps here we can find the beginnings of an explanation for the eventual collapse of the Zhou. In any event, in order to understand the significance of any action done after the breakup of the Zhou dynasty, we must see it within the scheme of a recurring pattern of historical ages or zeitgeists. Each subsequent age has been defined by the ascendance of and overemphasis on one of the three intellectual tendencies or fashions mentioned above. The third phase of history is dominated in succession by ages of philological research, literary art, and philosophical speculation, and this pattern repeats itself again and again. In light of such a state of affairs, the task of a morally committed individual is to discern the nature and tendency of one’s age and work to resist the excesses of the dominant fashion, in order to bring the dao back into balance. On a smaller and more particular scale, this means that in order to evaluate any action, we need to grasp how it accords with or subverts this larger effort. On a larger and more general scale, we fully appreciate history as the master discipline—the only way to understand the dao and work to realize it in one’s own age.