[In your letter], while you do not hold to humility as a self-conscious ideal, you do not hesitate to ask any questions for fear that something good may be missed. How have you achieved this? I am most grateful indeed [to have such a letter]! Though you have asked questions on many different topics, the essence of all of them can be covered in a single line: “Learn in order to attain a personal understanding.”4 In discussing writing, Han Yu said about writing, “There is no difficult or easy, only what is correct.”5 In discussing learning, Cheng Yi said, “In each and every affair, focus on what makes it so. This is the primary imperative in learning!”6 As for what these two gentlemen said, even were another sage to arise, he would not change a single word. And yet, few prove capable of following such advice. It is not because they lack ability; it is simply that fashions fetter their practice, and praise and blame inexorably move them to follow along.
Ever since the time of the Three Dynasties, the roles of official and teacher and the functions of governing and teaching could not be united and made whole.7 [The three fundamental aspects of the task of] learning could not but pass through cycles of flourishing in which each [in its turn] became [the dominant] fashion. When a given fashion flourishes, it reigns throughout the world and even the most extraordinary scholar can exhaust his talents without ever understanding it fully. When a fashion declines, even scholars of mediocre talent can pleasantly chat about its [obvious] deficiencies. In general, the commentarial work of a Fu Qian or a Zheng Xuan, the literary achievement of a Han Yu or an Ouyang Xiu, or the philosophical speculation of a Zhou Dunyi or a Cheng Yi—each will vie ceaselessly for supremacy.8 The cultivated person regards each of these [kinds of work] as simply one aspect of the dao. To fail to discern the full scope and range of the dao but instead pursue one of these and use it to vie for domination over the other two is what prevents one from gaining a true insight into the dao. What students boast about as “insights” are only one of these fashions coming into vogue.
If you want to advance in your studies, you first must seek [to understand] the origin of the dao. The dao is not far removed from human beings. It is simply what makes the myriad things and events the way they are (suoyiran).9 The dao has no fixed embodiment. It is like the case of literature, which is “without what is difficult or easy, only what is right” It is rare for a person to be born with every excellence. One received one’s individual talent from Heaven and of necessity there will be things for which one has a greater natural propensity. [Beginning] students do not themselves know where their special talents lie, and so they should maintain a broad perspective to see which way their tendencies incline. They should practice and experiment in order to discover where their natures feel most at ease, and they should strike off in one or another direction to see how far their capacities will take them. This indeed is how to advance along the dao.
Students today are not like this. They do not ask where their natural talents lie and do not seek for where their nature feels at ease. They just chase after the current fashion and follow whatever the age esteems, exerting every effort to succeed in whatever this happens to be. Surely they will never be as good at it as others are. When the people of their age praise them, they are self-satisfied and pleased. When the people of their age criticize them, they are upset and anxious. They do not realize that each day they move farther and farther away from their natural talents. Since the praise and blame [of the age] follows wherever fashion leads, how could [judgments of] success and failure, right and wrong ever be definitively settled?
Once the practice of literary form had attained preeminence, people ridiculed the philological work of Ma Rong and Zheng Xuan.10 Once speculative philosophy flourished, people laughed at Han Yu and Ouyang Xiu for being literary men. This cycle arose without a clear beginning and no one knows where it will end. And yet those who covet fame and are without discernment will say that one simply should leave it at this and that no one possibly could improve upon the present state of affairs. Are they not deeply deluded? If we talk of things from the perspective of what fashions advocate and bring forth, then there is philology, literature, and philosophy. If we talk of things from the perspective of what we, as adults, possess, then there is skill, learning, and insight. [And] if we talk about things from what we have as children, then there is memory, creativity, and intelligence. Philology is based upon learning. Literature is based upon skill. And philosophy is based upon insight. People should see for themselves where their particular strength lies.
If one accumulates memory it completes learning. If one expands creativity it completes skill. If one extends one’s intelligence, it leads to insight. Since even a youth can join in entering into Virtue, we know that this dao is not far removed from human beings. What fashions promote leads to one-sidedness and deficiency. Moreover, [by following fashions] one’s natural goodness is deformed and not brought to perfection. Whenever one concentrates on one of the three [fundamental aspects of learning] one must neglect the other two. The three are equally important. Nevertheless, one must seek for one’s natural talent while being very careful about being led astray by fashions. And so we talk about [a person’s] “innate knowledge” and “innate ability.”11
Those who set out lightly upon the dao and moreover are influenced by fashion always lead each other to pursue what is false. What leads them to pursue what is false is the importance they place upon praise and blame and their excessive desire for fame. And so, the first and greatest imperative in learning is to guard against a desire for fame. The proper method of study is to seek a beginning in the dao. If one knows to just seek a beginning in the dao, then one will understand that concentrating on one [of the three fundamental aspects of learning] while neglecting the other two is simply to take stock of where one’s particular strength lies. Since no one can possess all [three abilities] equally, one must never argue for or insist upon the preeminence [of one of the three aspects of learning] . If one expands and fills out [one’s particular strength], one can then move from it to the other [two].12 Fashions inevitably will come and go, but because of the way in which refined people cultivate themselves, it is certain that praise and blame will not deflect them nor will they regard the alternating periods of flourishing and decline as [absolute] glory or defeat. Is this not profound!
Earlier, in the Ming dynasty (1368—1644), the practice of speculative philosophy flourished; textual studies and literature were far below the level of what they were in ancient times. This was because these pursuits were out of fashion. At the start of the present dynasty, solid learning was strongly advocated, and particular attention was given to the writing of examination essays [i.e., philological studies and literary art, respectively]. The department of history was in need of personnel and regarded as supremely important. Erudite and talented scholars were gathered together in large numbers. One could say that this was a period when both [philology and literary art] flourished. Later, when the completion of the official history was announced, the bureau of history no longer had work to do. From the first year of Emperor Yongzheng (1723) until over ten years into the reign of Emperor Qianlong (ascended 1736), scholars again began to brag to one another about their mastery of interpretations of the Four Books.13 When I was fifteen or sixteen years old, occasionally one still could hear some aged scholar paying tribute to his own specialty. They might even look upon fully understanding the classics and getting back to the ancients [i.e., philology] as “impure learning” or writing poetry and prose in the classical style [i.e., literary art] as “impure composition.” [They believed that] if one did not work to master the Four Books, one could never become an accomplished writer; this then became a poison for which there was no antidote.
The present emperor promotes literary art and inquiry into antiquity. In succession, he opened the bureaus of the “Three Comprehensive Studies” and the Complete Collection of the Four Treasuries.14 Many superb scholars were rapidly promoted on the strength of their ability to write well
. Even poor scholars, if they were skillful at collating texts, could through careful planning and good connections find excellent work and even use these positions to advance themselves. For those with real ability, it truly was like being a diligent farmer at a New Year’s celebration. But because this now has become fashionable, successful scholars are ashamed to talk about taking the imperial examinations. Xiong and Liu altered the rhyme schemes [of traditional poetry] and even criticized Explaining Simple and Analyzing Compound Characters and Jade Chapters.15 Wang and Song’s various “notebooks” included surveys of the Bronze, Seal, and Stele variations of characters. 16 Under the influence of fashion, what won’t people do!
As for philology, literary art, and speculative philosophy, although we say that these are three separate disciplines, there really are only two: learning and literature. If [philosophical] principle is not empty speculation, then certainly it will be carried out through the medium of the other two. Learning depends on being widely read and must be matched with personal experience. In literary art, one values creativity but also hopes to serve the world. If one can combine these two [i.e., learning and literature], one will advance toward the Way.
As for being widely read but not matching this with personal experience, this is the [type of] learning that issues policy statements and answers examination questions. As for creating something but serving no function in the world, this is the literature that carves dragons and discusses Heaven. So if one does not seek a personal understanding and only grasps the form and manner, this is nothing but an empty shell. For example, many talented individuals today are overly biased toward literary art. And so they exert their efforts at composing poetry, rhyme prose, and matched prose. But rarely can any of them discuss the ancient style of writing.
If writing is not informed by learning, it will not stand. If learning is not elegantly expressed, it will not go far.17 One must have both of these, like right and left hands. But since ancient times it has been difficult to bring these two together in equal measure. One’s literary talent naturally will be limited in some respects and strong in others. And there are some ideas that one will treat in a cursory manner. Bai Gui said, “What others abandon, I take. What others take, I give to them.”18 Learning is for bringing order to the world. One should look at what is being neglected in one’s age and work to remedy this deficiency. This is a case of “weighing what is heavy and what is light.”19 In the present age, it is most appropriate to apply oneself to writing in the ancient style. If one cultivates literary art and yet remains rooted in learning, one can control the [present] fashion and yet avoid the error of giving rise to yet another new fashion. Could this be what you have in mind to do?
It is said that the highest aim is to establish Virtue. Next is to establish deeds, and next is to establish words.20 These three ways of human immortality truly cover the beginning and the end and embrace both what is within and what is without. I would venture to say that the path of writing also has within it these three dimensions. The writings of those who concentrate on speculative philosophy establish Virtue. The writings of those who concentrate on philology establish deeds. And the writings of those who concentrate on literary style establish words. [Zhou Dunyi said it well,] “If your words lack style, they will not go far.”21 In the recorded conversations of Song-dynasty Confucians, the language is neither refined nor elegant and often soars off into the void.22 While they contain ideas that are extremely pure, students rarely recite or practice them. And so, if one’s Virtue is not to be tenuously established it will be found within deeds and words. In the same way, if philosophical principles are not to be tenuously established they will be found within the two disciplines of learning and literary art. If you keep in mind what I said earlier and choose as your vocation the task of establishing words, then we can say that you know what to work on.
Nevertheless, you cannot treat lightly the discipline of textual studies. In its greater application, it distinguishes between [such things as] the winter sacrifices to Heaven and the summer sacrifices to earth. In its lesser application it provides notes about such things as different insects and fish. These are things that even a specialist cannot neglect. Do you think that in his study of the chariot, Ruan Yuan studied the function of only a single chariot?23 This surely is not correct. If in one’s government administration one does not study names, things, and various measures, then one’s philosophical principles will be soaring in the void, one’s policies will be crude, and rarely will one do anything substantial. Zigong said, “The Way of kings Wen and Wu has not fallen to the ground. Worthy people understand its greater points; unworthy people understand its lesser points. All of these have been the master’s teachers.”24 People are born having certain abilities and lacking others. They see and hear certain things but not others. Even a sage does not possess complete and perfect knowledge. Those who establish words, when they read books, only grasp the general meaning. Those who specialize in the research of names and measures investigate the subtle and minute details. These two disciplines mutually benefit one another in the [course of the] great Way. They are somewhat like a woman who produces an abundance of cloth or a farmer who produces an abundance of grain. But since such people do not comprehend the great method, they each mark off their own area and demean the other.
You have set your heart on literary pursuits, and so it is appropriate that you place increased value on scholars who pursue detailed research. If you are able to value scholars who pursue detailed research, then when you express yourself in writing, you will certainly avoid the misfortune of being moved to prejudice by current fashion. Formally, Zhu Jun excelled in writing in the ancient style but never made a careful study or mastered the idea of the six types of characters.25 Wang Huaizu was dedicated to the study of the six types of characters and was renowned as a scholar proficient in this specialty.26 Zhu wrote a preface to an edition of the [dictionary] Explaining Simple and Analyzing Compound Characters in the course of which he distinguished the six types of characters. For the essential points of his analysis, he relied upon Wang’s work and even used [some of] his very words. [Commenting on Zhu’s work] I declared that of all of the prefaces he wrote, this was the very best, but it was not as if I did not know that the words [of the preface] were based on Wang’s writings. Nevertheless, some of my contemporaries ridiculed what I said; this shows that they cannot talk about he “greater part” of the way in which the ancients wrote.27
You cannot take lightly the learned scholars of the present generation such as Dai Zhen.28 In both his textual work and his original compositions, the writing is clear and strong and effectively conveys his views. But the historical style of writing is not his forte, and he certainly does not understand how to compile local gazetteers. If he leaves this work for others to do, surely it will do no harm. If one has to force oneself to understand some affair, one’s actions will become blocked and perverse. This is to be unskilled in choosing what to pursue and what to avoid and ignorant of how different disciplines can work to one another’s advantage. Literary art that is forced easily turns into nothing. Your learning must provide the real substance.
Today’s students chase after the current fashion and vie with each other in their veneration of textual studies, but many of them have no real understanding. And so you must know that seeking what is substantial and avoiding what is tenuous is more than simply getting rid of the clichés in your writing without going on to understand substantial studies. A doctor treats an illness by attacking cold with hot. Once the treatment has been applied for a time, it is appropriate to reduce it. However, hot and cold can vie with each other in countless ways. And so, a good doctor builds up the substantial and prepares a defense against the return of the tenuous.29 This is like those who discuss literary art in the present day but do not dare to neglect their learning. I hope that you reflect upon this and give it careful consideration. See what you are able to do and pursue it methodically. If you have doubts, then apply yo
ur intelligence and ponder it.
As for those tasks that remain to be done, you raised a number of issues in great detail. Without regard for the distance between us, in answer to your kind words, I have provided the right medicine for each ailment. But this is not something that one can complete in a single letter. Right after the spring examination my head was raised high and my voice was rejoicing. Your recent letter was even more precious to me. I cannot contain my anticipation [of what is to come].
LETTER 4
Letter on Learning to Chen Jianting1
Dear Jianting,
I have not replied to every one of your letters, because I wanted to confine our conversations to the topic of writing. The other day, when Mr. Shao Jinhan2 visited Shi Yucun,3 we all had a chance to talk—in detail on some topics and in brief on others. I learned that you are now residing at Mr. Shao’s house, and so I asked him to deliver my letter to you. I thought that this would be as good as talking with you face to face; nevertheless, I worried that I was being careless about writing etiquette and social manners. When my son came back [with your reply] and I had the chance to read your kind words, I discovered that you not only forgave my lack of decorum but also agreed to teach me and regularly exchange opinions through letters. This is indeed extremely generous of you; I am moved and humbled. [In the letter] you offered your opinions about my essay On the Dao, presenting further evidence of your kindness.
Earlier, when I was in Hubei I met Shi Yucun, and we had a chance to talk about my prior and later work. In his opinion, On the Dao differs from the other essays in my General Principles of Literature and History.4 He also said that it seems to have been written by someone from the Song dynasty and was neither fresh nor new. When my son returned from Beijing, he told me that my friends there did not seem to accept my arguments either.5 And so, I came to realize that all of my friends shared such views and that your suggestion to put On the Dao at the very end of my General Principles of Literature and History was just a kind indulgence on your part.
On Ethics and History Page 15