Chapter 91: No One Speaks for Zhu Xi

Yao Guangxiao did not hail from a conventional background in official education, so he can hardly be said to hold high regard for the Four Books and Five Classics. His interest in the teachings of Confucius, Mencius, and the Cheng-Zhu Neo-Confucianism might even come after his interest in Buddhism.

Upon hearing Yao Guangxiao’s words, Yu Xin, Zhang Dan, Xie Jin, Chen Di, and others all furrowed their brows.

No need to treat it as word of sages, and listen to it day and night?

Isn’t this deviating from the original teachings?

Confucius and Mencius are revered as sages; this is a consensus among all scholars.

The reason why all of us stand here, enjoying power and glory, is precisely due to the teachings of these sages. You, Yao Guangxiao don’t acknowledge them as sages, we, the disciples of Confucius and Mencius, will not agree.

Yu Xin’s face turned dark, opposing, “Your Majesty, the Four Books and Five Classics embody the words of the sages. They cultivate one’s character, foster virtues, elucidate propriety, and illuminate the way for the people. They are the foundation of governance for our country, the backbone of the reading seeds of our Great Ming. They should be listened to day and night, studied diligently, and they should be the main focus, not supplementary.”

Zhang Dan glanced at Yao Guangxiao and said to Zhu Yunwen, “I concur. While the Imperial Academy may include other subjects, the Four Books and Five Classics should only be the main focus, not secondary. If we reverse their importance, neglecting their proper hierarchy, it will lead to calamity.”

Zhu Yunwen’s lips twitched slightly as he suppressed his underlying anger. He asked, “Xie Jin, what is your perspective?”

Xie Jin appeared visibly conflicted, being skilled at deducing the Emperor’s intentions.

Judging from Zhu Yunwen’s expression and tone, Xie Jin understood his thoughts quite clearly. It was apparent that Zhu Yunwen intended to introduce other subjects outside the Four Books and Five Classics, which would undoubtedly challenge the primacy of the latter.

To safeguard the status of the Four Books and Five Classics, Xie Jin needed to oppose Yao Guangxiao and Zhu Yunwen’s intentions.

However, Xie Jin had learned from the hardships and setbacks of the era of Zhu Yuanzhang that going against the boss could lead to a grim fate.

To preserve his position in the Grand Secretariat, he needed to stand behind Zhu Yunwen. Otherwise, Yao Guangxiao, who was standing on the sidelines, might easily replace him!”

Thinking this, Xie Jin resolved to speak out, saying, “Your Majesty, the Imperial Academy stands as the pinnacle of education in the Great Ming. The way of nurturing individuals should illuminate their foundation and display their capabilities. If we confine our teachings solely to the Four Books and Five Classics, excluding other subjects, it risks being one-sided. The officials produced might possess eloquence on paper but lack practical strategies for national advancement. I believe that reforms are needed in the curriculum of the Imperial Academy.”

Yu Xin, Zhang Dan, and Chen Di stared at Xie Jin in surprise.

Chen Di could hardly contain his anger as he stepped closer to Xie Jin, speaking with a stern tone, “Scholar Xie, don’t forget that you also passed the imperial examination in the twenty-first year of the Hongwu Era with the knowledge of the Four Books and Five Classics!”

Xie Jin’s expression remained unchanged as he continued, “We all entered officialdom through the Four Books and Five Classics, but may I ask, Minister Chen, do you not understand matters of agriculture, taxation, commerce, military strategy, astronomy, and astrology? If we’ve learned about these, then why can’t they be incorporated into the curriculum of the Imperial Academy? Emperor Taizu established the practice of “li shi” in the Imperial Academy, aiming to select talents for the nation.”

The term “li shi” referred to the period after Imperial Academy students completed six sessions of study, during which they engaged in practical affairs for a certain period of time. After this, they could register with the Ministry of Personnel and be placed on a list as reserve officials.

Chen Di wanted to retort, but Zhu Yunwen tapped on the table and said, “Debate is permissible, but not dispute. Since there’s controversy surrounding this matter, let’s set it aside for now. Are there any other issues with the remaining nine major ills?”

Yu Xin and the others shook their heads slightly.

In the memorandum ‘Ten Major Ills of the Imperial Academy,’ besides addressing the limited scope of subjects taught, it also raised concerns about excessive reverence for Zhu Xi’s annotations, difficulties for students in entering official positions, too lenient admission standards, excessive numbers of older students, and excessively strict assessments.

Reverence for Zhu Xi and treating his annotations as the words of a sage was the view of Zhu Yuanzhang.

The humble Zhu Yuanzhang wished he could have joined the Zhu Xi lineage, considering Zhu Xi an ancestor. Unfortunately, Zhu Xi had died a hundred years prior, and his descendants had a clear understanding of their bloodlines. Unable to impersonate, he had no choice but to give up.

Since bloodlines couldn’t merge, they would integrate spiritually.

Zhu Yuanzhang valued Zhu Xi and believed that Zhu Xi’s annotations on the Four Books and Five Classics were beneficial for his rule. He quickly integrated them into official teaching materials after making certain modifications. He even required everyone to emulate Zhu Xi’s interpretations when writing articles.

If one delves into Cheng-Zhu Neo-Confucianism, Zhu Xi’s views, and gains some understanding of ancient texts, one wouldn’t use the phrase ‘maintain the principles of Heaven and eradicate human desires’ to criticize Zhu Xi.

The “Book of Rites: Book of Music” states, “That which transforms man and objects, eradicating the principles of Heaven and exhausting human desires.”

Zhu Xi’s advocated ‘maintain the principles of Heaven and eradicate human desires’ simply means that human desires exceeding fundamental needs, such as greed and selfishness, need to be eradicated. These excesses must be removed, allowing one to attain clarity and understanding of principles.

In simpler terms, Zhu Xi’s words can be summarized as: One’s desires should be moderated, not excessive.

However, among the Chinese, there’s a habit of taking sentences out of context, hand-copying passages, and using half a phrase as the full essence, which is quite common.

Later generations would look at it and say, ‘Oh, this restricts freedom, devoid of humanity, let’s criticize it.’

Zhu Yuanzhang would think, ‘Not bad, this keeps people disciplined and restricts various types of ideas from scholars, creating a group of obedient people. What’s the problem?’

Before the Ming Dynasty, Cheng-Zhu Neo-Confucianism was relatively open, advocating that ‘teachers don’t need to be wiser than their students, and students don’t need to be inferior to their teachers.’ It encouraged innovation and surpassing boundaries.

But under Zhu Yuanzhang, innovation? Breaking boundaries?

What was that?

Zhu Xi said something, and that something became the absolute truth. Whoever dared to babble nonsense wouldn’t have a chance to become an official.

To put it in an analogy, before the Ming Dynasty, scholars could describe a ‘willow tree’ as ‘branches flutter like spring breezes, tender as gold, soft as silk,’ or ‘chaotic twigs not yet turned pale yellow, leaning with the momentum of the east wind.’

But after Zhu Yuanzhang’s era, scholars could only write:

Oh, that’s a willow tree.

There was no other way. Zhu Xi’s interpretations made it so; a willow tree it was. You’re wrong if you consider a willow tree as a woman, and you’re wrong if you consider it wild and impetuous.

If you’re wrong, don’t expect to pass the imperial examination.

Speaking on behalf of the sage’s words leaves no room for free interpretation.

In theory, Yu Xin, Zhang Dan, Xie Jin, and Chen Di should have upheld Zhu Xi, but Zhu Yunwen hadn’t seen anyone opposing his viewpoint.

Xie Jin and others spoke for Confucius and Mencius, but they wouldn’t speak for Zhu Xi. This was because while Zhu Xi had great influence, it wasn’t enough to earn the unreserved respect and allegiance of these scholars.

Is Zhu Xi’s interpretation always right?

We’ve also studied the Four Books and Five Classics, can’t we interpret them with our own understanding?

We’re all literati; if you’re capable, come out from the earth. Let’s compare our knowledge!

Furthermore, the rule about representing the sage’s words had only been in place for a little over a decade (the Hongwu Emperor began the imperial examinations in the early years of his reign, then suspended them for a decade). It hadn’t formed strong enough recognition and momentum yet.

“Since you all have no objections, but I have one question.” Zhu Yunwen took a deep breath, stood up, and gazed at everyone with intense eyes, asking, ‘Why is there a Japanese student at the Imperial Academy?'”

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