Demoness, where are you Fleeing to?
Chapter 979 - 809: Daru Li Xuan (Please Subscribe and Vote for Monthly Tickets)

Chapter 979: Chapter 809: Daru Li Xuan (Please Subscribe and Vote for Monthly Tickets)

Li Xuan looked at the agitated crowd of Confucian disciples before him, their emotions brimming with indignation, yet his face remained calm and composed as usual.

"The Book of Documents" is the foremost among the Five Classics and the core canon of Confucianism.

"Shang" means "supreme," and "The Book of Documents" signifies a book from the ancient times, said to be derived from the ancient texts known as "the Three Rites and the Five Canons."

However, "The Book of Documents" is divided into ancient and modern texts.

The modern version was orally transmitted by the Great Qin scholar Fu Sheng during the early Han Dynasty, consisting of twenty-eight Chapters.

The ancient version is said to have been discovered by Liu Yu, the son of Emperor Jing of Lu, inside the walls of Confucius’s former residence, containing twenty-five more Chapters than the modern version.

Then, amidst the chaos of the Five Barbarians disrupting China, both ancient and modern texts scattered, and even the stone classics engraved by the court were destroyed. Thus, Mei Yun, the Interior Minister of Yuzhang during the Eastern Jin Dynasty, presented a version of the "Ancient Text Shangshu" with fifty-eight Chapters, which was listed in the "orthodox annotation of the Five Classics."

Yet in later generations, the "Ancient Text Shangshu" was proven to be forged.

Especially after the "Tsinghua Bamboo Slips" came to light, the fabrication of the "Ancient Text Shangshu" became an ironclad fact.

And Zheng Xuan and Ma Rong were scholarly experts on the ancient texts from the late Han Dynasty, grand scholars of the "Ancient Text Shangshu" school.

Li Xuan had no issue with these two individuals; his purpose was solely to undermine the ’Ancients-Worshiping Faction’ within Confucianism, paving the way to promote his own learning in the future.

Confucianists revered the "Rule of the Three Dynasties," desiring to follow the ancient ways, a trend begun by the Great Sage and reaching a peak during Wang Mang’s time.

Wang Mang implemented reforms under the guise of adhering to the ancient ways, while his friend Liu Xin promoted the governance of the Three Dynasties in tandem.

And it was Liu Xin who founded the school of ancient texts, compiling the majority of Confucian classics and literature after the Western Han Dynasty.

Although Wang Mang’s Xin Dynasty fell, Liu Xin repented in his later years, plotted to assassinate Wang Mang, and, upon his conspiracy being exposed, committed suicide. Nonetheless, the classics and knowledge he left behind continued to be passed down to the present day.

As Confucianism developed, the penchant for venerating the ancients grew ever stronger.

Such a trend was undoubtedly detrimental to Li Xuan’s efforts to propagate new learning.

Li Xuan aspired to be a new Saint, someone who would set an example for future Confucianists and protect the fruits of his reforms and political legacy.

But if everyone turned to adulation of the ancient triple dynasties, where would that leave him, the new Saint?

Would future generations still heed his scholarly pursuits, his "Geometry," "Mathematics," and "Physics"? Or would they discard them under the pretext of conforming to the ancient ways?

Therefore, the "Ancient Text School" and its canons had to be discarded by Li Xuan as if they were trash.

Only by toppling the old idols could new ones be erected.

Even if this meant shaking the foundations of Neo-Confucianism, Li Xuan was willing to take the risk.

In fact, his approach coincided with Master Yu’s Hufa of Neo-Confucianism, whose teachings also contained many elements from the school of ancient texts. Yet the Sub-Sage understood the forgeries within the ancient texts, and the canon he authored largely favored modern texts.

Only after the fall of the ancient text school would some of the Neo-Confucian teachings need reconstruction, which suited Li Xuan’s intentions perfectly.

Now, Li Xuan’s first step was to remove grand scholars of the Ancient Text school, such as Liu Xin, Jia Kui, Zheng Xuan, and Ma Rong, from Wen Temple.

As for Gu Liangchi, he was rumored to be the author of "Commentaries of Guliang."

"The Spring and Autumn Annals" was composed by Confucius, with later additions and interpretations by Zuo Qiuming, Gongyang Gao, and Gu Liangchi respectively.

And Liu Xiang and Cai Qianqiu were grand scholars of the Guliang school, and like the others, were also granted the privilege to be worshipped in Wen Temple in later generations.

Li Xuan’s distaste for "Commentaries of Guliang" eclipsed even that for the ancient texts.

This was the root of Confucianism’s advocacy for ’hiding transgressions within the family,’ emphasizing rites and music education, revering but not restraining the Emperor, and steadfastly upholding benevolent governance, always highlighting the absolute authority of the monarch.

They argued that distinctions between the noble and the base, the exalted and the humble must be strictly maintained; the noble should govern the base, the virtuous the unworthy, yet they imposed no restrictions on sovereigns and nobles.

To Li Xuan’s knowledge, during the Qing dynasty’s control of the Central Plains, "Commentaries of Guliang" was particularly esteemed.

Emperors declared ’Control of governance lies with me, and so does the control of the doctrine.’ Servants said, ’Masters will always be masters, servants will always be servants.’

They also esteemed the familial and clan loyalties. Although the Great Sage said sons should cover for their fathers and fathers for their sons, both "Commentaries of Gongyang" and "Zuo’s Spring and Autumn Annals" still endorsed the principle of sacrificing personal relations for justice, which "Commentaries of Guliang" considered to be against ritual propriety.

The grand scholars of the past used the principle of ’hiding transgressions within the family’ in legal adjudication, which had a broad social influence and publicity, starting after Emperor Xuan of Western Han Dynasty, when "Guliang’s Spring and Autumn Annals" became greatly prominent.

It was from this era that powerful clans and local family alliances began to flourish.

Now in the Jin Dynasty, imperial power could not reach into the villages, and clan authority trumped the law, which to Li Xuan was undoubtedly unacceptable.

It also pertained to whether he could liberate the tens of millions of female laborers from the countryside in the future.

Therefore, "Commentaries of Guliang" must be pseudoscience; all the masters of the Guliang school since Gu Liangchi do not deserve to be honored within Wen Temple.

Li Xuan believed this was the beginning of pseudo-Confucianism, deeply rooted in wickedness.

"Prince Fenyang speaks nonsense!"

A white-haired elderly Confucianist retorted indignantly, "The ’Book of Documents: Old Version’ has been transmitted for ten thousand years, important for carrying virtue and governance. It is the consensus for all ages and the model for hundreds of generations. How could it possibly be pseudoscience? Even if you are the current Hufa of Neo-Confucianism, you should not belittle it."

The grand scholars were all astonished and could not contain their anger. The young scholars were even more furious.

"Does Prince Fenyang mean to say that the ’Book of Documents’ we have been studying from childhood is fake?"

"How could this be? The ’Book of Documents: Old Version’ was presented to the Emperor by Kong Anguo, the twelfth-generation descendant of the Great Sage. How could it be a forgery?"

"Is Prince Fenyang trying to promote the modern version? Even so, the modern ’Book of Documents’ splits words and phrases, rambles tediously, speaks without basis, and goes against the narratives of the past—it’s from a latter-day scholar and not from ancient times."

"Are you even fit to be a Hufa of Neo-Confucianism? Are you trying to dig up the roots of our philosophy?"

"The consensus for all ages, the model for hundreds of generations?" Li Xuan’s eyes flashed with impatience as he placed his hand on his waist sword. Suddenly, an imposing Yi swept across the room, leaving many of the Confucianists and scholars at a loss for words.

However, the exception was the white-haired elderly Confucianist, who withstood the pressure of Li Xuan’s Yi of the sword and angrily questioned, "Is Prince Fenyang trying to enforce his views through might?"

Li Xuan sneered coldly, "I am merely asking you all to quiet down and listen to what I have to say! You claim that the ’Book of Documents: Old Version’ is not pseudoscience. In that case, I have several questions that I would like you grand scholars to answer. First, did Master Yu ever say that the ’Book of Documents: Old Version’ was divided into two styles? And did he ever state that the great preface and the less preface in the ’Book of Documents’ were not the work of a Saint?"

The few grand scholars present turned slightly pale at these questions.

Master Yu had indeed cast doubt on the possibility of the ’Book of Documents’ being a forgery, and being the founder of Neo-Confucianism, most of the people here were his disciples and their descendants.

Hence, as Li Xuan released the Yi of his sword, most of those present fell into silence.

Li Xuan sneered and stepped toward the scholars: "I will ask you again, ’The Records of the Grand Historian’ does not mention anything about Fu Sheng losing the original texts. Can we trust the scholars of Wei and Jin, who claim that Fu Sheng lost the original ’Book of Documents’?"

"Thirdly, the ’Book of Later Han: Confucian Scholars’ records that Ma Rong and Zheng Xuan’s annotations on the ’Book of Documents: Old Version’ do not match the Chapters in Mei Yun’s version from the Eastern Jin. Why is that?"

"Fourthly, for the preface of the ’Book of Documents: Old Version’ presented by Mei Yun from Jin saying ’Anguo created the commentary by imperial edict,’ why is there no record of this in either ’The Records of the Grand Historian’ or ’Book of Han’?"

"Fifthly, none of the classical texts written by Han Dynasty scholars ever quoted Mei Yun’s version of the ’Book of Documents: Old Version.’ Why is that?"

"Sixthly, why do the titles of the Chapters in the nowadays transmitted ’Book of Documents: Old Version’ not match what is recorded in the ’Mencius’ and ’The Records of the Grand Historian’?"

Li Xuan’s questions were delivered at a moderate pace and in an even voice, yet they were as sharp as blades, piercing deeply into the hearts of the many grand scholars, leaving them pale-faced and trembling.

The white-haired elderly Confucianist fumbled with his lips, wanting to answer, wanting to refute, but found himself unable to conjure any words for rebuttal.

The many young scholars assembled also calmed down, looking towards the grand scholars with uncertainty and fear.

Some, who were deeply learned, even showed an intense look of contemplation.

"Additionally, the so-called ’Book of Documents: Old Version’ like ’Counsels of the Great Yu’ confuses the genres of mandates, counsels, and oaths, yet Fu Sheng’s modern ’Book of Documents’ clearly distinguishes the genres—how do you explain this?"

"Eighth, the text of the old ’Book of Documents’ is questionable. Why are all documents below the ’Song of Five Sons’ unified in style, with the occasional change only a simple modification and embellishment, and thus a complete text? It does not seem naturally born like the modern ’Book of Documents,’ where every Chapter arises from actual events, revealing the traces of forgery."

"Moreover, the geographical names ’Henan’ and ’Jincheng’ only appeared during the Han Dynasty, so why would they appear in the ’Book of Documents: Old Version’ which was supposedly compiled during the Spring and Autumn period?"

The entire Wen Temple in front of over a thousand scholars grew even quieter, and even a pin drop could be heard along the street.

The grand scholars were swaying, their expressions filled with horror.

Li Xuan then looked around coldly, "Mencius said it is better to have no books than to completely trust in them. When I teach, I repeatedly demand that you learn to use logic, to reason critically, not to blindly believe everything written in books. You must instead practice first-hand and verify, to achieve the unity of knowledge and action.

Yet to this day, very few have managed to do so. If you had studied my teachings, you should first verify whether the ’Book of Documents: Old Version’ is a forgery. Find sufficient evidence, then come to make a scene in Wen Temple."

Li Xuan then declared, "Regarding the ’Book of Documents: Old Version,’ I will soon publish an article ’A Clear Analysis on the Old Texts of the Book of Documents,’ demonstrating that the modern-day ’Book of Documents: Old Version’ is actually fabricated by Wang Su from the Wei Dynasty, and the 16 ancient texts of Kongbi were forgeries by Zhang Ba from Eastern Han. You may study it on your own to confirm the truth."

"As for Ma Rong and Zheng Xuan, indeed, they were people of profound virtue and deep learning. However, they spread pseudoscience, misleading Confucianism for a thousand years, leading countless students astray. Is there anything wrong with removing them from Wen Temple?"

The old Confucianist aged rapidly, trying to speak several times, yet unable to say a word.

He could only give a fist salute at last: "Then how do you explain Gu Liangchi, Liu Xin, and Cai Qianqiu? ’Commentaries of Guliang’ is certainly not pseudoscience!"

Upon hearing this, Li Xuan scoffed again, "The earliest record of ’Commentaries of Guliang’ comes from Lu Jia’s ’New Language’ at the start of the Han Dynasty. Before that, there was no mention in any historical records, nor any ancient bamboo slips handed down, casting doubt on its originality and raising suspicion of later compilation. How can it be regarded as a classic of Confucianism passed down through the ages?

Moreover, Gu Liangchi himself is said to be a disciple of Zixia, yet Zixia advocated the unity of rites and law, which is completely incompatible with the teachings of the ’Commentaries of Guliang.’ How could I allow such teaching to remain in Wen Temple and misguide the youth?"

He then addressed the many scholars present, "Today’s occasion is quite appropriate. In the next year’s imperial examination, no candidate shall refer to the ’Book of Documents: Old Version’ or ’Commentaries of Guliang’ in their essays. Otherwise, their papers shall be disqualified. I hope you all take heed and not treat this lightly!"