| Four Books and Five Classics | |||||||||||||||||||||||||||||||||||||||||||
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| Chinese name | |||||||||||||||||||||||||||||||||||||||||||
| Traditional Chinese | 四書五經 | ||||||||||||||||||||||||||||||||||||||||||
| Simplified Chinese | 四书五经 | ||||||||||||||||||||||||||||||||||||||||||
| Hanyu Pinyin | Sìshū Wǔjīng | ||||||||||||||||||||||||||||||||||||||||||
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| Vietnamese name | |||||||||||||||||||||||||||||||||||||||||||
| Vietnamese alphabet | Tứ thư Ngũ kinh | ||||||||||||||||||||||||||||||||||||||||||
| Chữ Hán | 四書五經 | ||||||||||||||||||||||||||||||||||||||||||
| Korean name | |||||||||||||||||||||||||||||||||||||||||||
| Hangul | 사서오경 | ||||||||||||||||||||||||||||||||||||||||||
| Hanja | 四書五經 | ||||||||||||||||||||||||||||||||||||||||||
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| Japanese name | |||||||||||||||||||||||||||||||||||||||||||
| Kanji | 四書五経 | ||||||||||||||||||||||||||||||||||||||||||
| Kana | ししょごきょう | ||||||||||||||||||||||||||||||||||||||||||
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TheFour Books and Five Classics are authoritative and important books associated withConfucianism, written before 300 BC.[1] They are traditionally believed to have been either written, edited or commented byConfucius or one of his disciples. Starting in theHan dynasty, they became the core of theChinese classics on which students were tested in theImperial examination system.
The Four Books (四書;Sìshū) areChinese classic texts illustrating the core value and belief systems inConfucianism. They were selected by intellectualZhu Xi in theSong dynasty to serve as general introduction to Confucian thought, and they were, in theMing andQing dynasties, made the core of the official curriculum for thecivil service examinations.[2] More information of them are as follows:
The Five Classics (五經;Wǔjīng) are five pre-Qin Chinese books that form part of the traditional Confucian canon. Several of the texts were already prominent by theWarring States period.Mencius, the leading Confucian scholar of the time, regarded theSpring and Autumn Annals as being equally important as the semi-legendary chronicles of earlier periods. During theWestern Han dynasty, which adopted Confucianism as its official ideology, these texts became part of the state-sponsored curriculum. It was during this period that the texts first began to be considered together as a set collection, and to be called collectively the "Five Classics".[3]
TheClassic of Music is sometimes considered the sixth classic but was lost.
Up to the Western Han, authors would typically list the Classics in the order Poems-Documents-Rituals-Changes-Spring and Autumn. However, from the Eastern Han the default order instead became Changes-Documents-Poems-Rituals-Spring and Autumn.
Authors and editors of later eras have also appropriated the terms "Book" and "Classic" and applied them ironically to compendia focused on patently low-brow subject matter. Examples include theClassic of Whoring (Piaojing 嫖經) and Zhang Yingyu'sA New Book for Foiling Swindles (Dupian Xinshu 杜騙新書, ca. 1617), which is known colloquially asThe Book of Swindles orThe Classic of Swindles.
Traditionally, it was thought that Confucius himself had compiled or edited the texts of the Five Classics. The scholar Yao Xinzhong allows that there are good reasons to believe that Confucian classics took shape in the hands of Confucius, but that "nothing can be taken for granted in the matter of the early versions of the classics." From the time of the Western Han dynasty, Yao continues, most Confucian scholars believed that Confucius re-collected and edited the prior works, thereby "fixing" the versions of the ancient writings which became the Classics. Confucian tradition believes that the Shijing collection was edited by Confucius from a collection of 3,000 pieces to its traditional form of 305 pieces. In the twentieth century, many Chinese scholars still held to this tradition. TheNew Confucian scholar,Xiong Shili (1885–1968), for instance, held that the Six Classics were the final versions "fixed up" by Confucius in his old age. Other scholars had and have different views. TheOld Text School, for instance, relied on versions found in the Han dynasty which supposedly survived the Qin dynastyburning of the books but many of them held that these works had not been edited by Confucius but survived directly from theZhou dynasty.
For quite different reasons, mainly having to do withmodern textual scholarship, a greater number of twentieth century scholars both in China and in other countries hold that Confucius had nothing to do with editing the classics, much less writing them. Yao Xinzhong reports that still other scholars hold the "pragmatic" view that the history of the Classics is a long one and that Confucius and his followers, although they did not intend to create a system of classics, "contributed to their formation."[4] In any case, it is undisputed that for most of the last 2,000 years, Confucius was believed to have either written or edited these classics.
The most important events in the textual career of these classics were the adoption of Confucianism as state orthodoxy in theHan dynasty, which led to their preservation, and the "renaissance" of Confucianism in theSong dynasty, which led to their being made the basis ofConfucian orthodoxy in theimperial examination system in the following dynasties. TheNeo-Confucian sageZhu Xi (1130–1200) fixed the texts of the Four Books and wrote commentaries whose new interpretations became accepted as being those of Confucius himself.[2]
Under the reign ofEmperor Wu of Han, the Five Classics and Four Books became the basis of theImperial examination system.[5]
