Cao Juren's Collected Essays

Author: Cao Juren / Country: Mainland China
Publisher:
Publishing Date: 1995-05-01
Features: Recently reading Fang Dongshu (a Qing Dynasty scholar)’s "Shulin Yangjie," I found him quoting previous scholars on literary criticism, some of whom said, "To write books and establish theories, one must speak out of necessity, and only then will their words be justified, credible, and useful. Therefore, a gentleman’s words should reach the truth of matters and stop, not indulging in vague or lengthy discourse, nor making grand pronouncements for the sake of fleeting popularity." Others said, "What makes literature indispensable in the world is its ability to elucidate the Dao, record political affairs, understand the hidden grievances of the people, and praise the virtues of others. Such works benefit the world and the future; every additional piece adds to the benefits." Ancients regarded solving social and life problems as the primary purpose of writing, as they believed, "I would rather see it demonstrated in action than speak of it in empty words." This attitude toward writing for life is one we wholeheartedly endorse. However, maintaining this attitude is extremely difficult: during the Warring States period, the Hundred Schools of Thought each pursued their own ideas, speaking of practical matters. Qin Shi Huang unified the world through Legalism, leaving only alchemy and immortality discussions. Pre-Qin Confucianism emphasized moral integrity but held little regard for benevolence and righteousness. Western Han Confucianism abandoned Confucius and Mencius’ ideals of benefiting society, instead adopting the colors of the Yin-Yang school to curry favor with the emperor. In the early Qing Dynasty, the great scholars Gu Yanwu, Huang Zongxi, Yan Fu, and Wang Xingning used their knowledge of classics to wait for recognition, declaring, "When the world rises or falls, every man shares the responsibility." During the Qianlong and Jiaqing reigns, literary purges erupted repeatedly, and scholars focused solely on textual research, daring not to discuss worldly affairs. Since the 1894 war, the intellectual world has been profoundly stimulated, and social and life issues have repeatedly become the center of discussion. Works on these topics have surged in popularity, as evidenced by their widespread printing during the 27th and 28th years of the Guangxu era, the 9th and 10th years of the Republic of China, and the 17th and 18th years. Now, they are once again in vogue as "Treasures of the Siku Collection" and "Complete Collection of Ancient and Modern Books." This is because "writing for life" has been an impractical path throughout history, regardless of the era! "Power" is a peculiar thing—once a person gains it, they unconsciously become arrogant. Napoleon, when climbing the Alps, boldly declared himself as great as the mountain itself, forgetting himself in triumph. The famous Qing Dynasty general Zeng Guofan, known for his mildness and humility, often advised his brothers and nephews to preserve stability and avoid overreaching. Yet, apart from Zeng Guofan and Zeng Jizhe, his family was riddled with arrogance, occasionally harming their neighbors. Guo Aiguo’s statement was not unusual in such circumstances. As for the last emperor, speaking of such desolate words was also understandable. Huang Yuansheng, in his "Confessions," described his encounters with Prince Qing and Na Tong during the revolution. He wrote, "I was sent as a representative to meet Prince Qing and Na Tong to discuss the constitution. These men, once so powerful and feared, were in a pitiful state at this critical moment. It was beyond my expectations." Prince Qing boasted, "To be a commoner is enough for me now." Na Tong even trembled and said, "We once feigned constitutionalism, but now we must truly establish it." Until then, I had no idea how vile they could be. There are no naturally gifted individuals in the world. Those who are pampered and given orders lack the courage and strength to take responsibility when faced with major challenges. In their final days, they fare no better than stray dogs. He was likely a figure from the "Records of the Grand Conversation"—tall and elegant, like a white crane. He drifted through life, skilled in drinking, poetry, and calligraphy, and would have been a perfect companion to Wang Yan, Yue Guang, and Xie Lingyun. During his summer stay at Wenlan Pavilion, his back was worn smooth from the rattan chair. He spent countless days sitting and sleeping on it. If this crane did not eat, he could have become a immortal in the mountains. Pan Fugong came to "Jinan University" to teach and became a poet with Li. One summer afternoon, Pan Fugong, as usual, went to visit Li, only to find that Li and his wife were asleep. Pan lay down on a chair in the living room and fell asleep. Sometimes, the host woke up before the guest, and the guest was allowed to stay. Other times, the guest woke up before the host and left. If these incidents were written well and included in the "Records of the Grand Conversation," would there be any objection?—For over a thousand years, there have been countless discussions on poetry. Some revered Li Bai while Du Fu, others revered Du Fu while Li Bai, some held both in high esteem, some held both in low regard, some revered Wang Wei and Meng Haoran, and others revered Yuan Zhen and Bai Juyi. These opinions varied based on personal feelings and were not meant to be standardized. Mr. Qian Zhongshu discussed Tang and Song poetry, saying, "Judging poetry by its form, one should categorize it according to its style rather than align it with the rise and fall of dynasties. It is not necessary to criticize this approach. Poetry has its own initial, flourishing, middle, and late stages, which do not correspond to the early, flourishing, middle, and late stages of history. The poet Schiller (Schiller) wrote an essay titled 'On Poetic Schools,' arguing that poetry falls into two categories: ancient poetry is sincere and natural, while modern poetry is deliberate and reveals thought. One is praised for its virtue, the other for its skill!" Schiller further noted in a footnote, "When I say ancient and modern, I refer to style, not to time. There are ancient poets who write modern poetry, modern poets who write ancient poetry, and even individuals who blend both. This is not like trying to measure a boat with a measuring stick."
According to a letter from a certain person, they asked how to translate the phrase "" (bù xué wú shù). If one follows common spoken language, there is no need for me to elaborate. However, if a more precise translation is required, there are several options:
1. Because of "not learning," there is "no skill."
2. The person is "not learned" and "lacks skill."
3. Even though the person is "learned," they still "lack skill."
4. The person is "not learned" but "has skill."
Each of these translations carries its own meaning and must be understood clearly. During the late Qing Dynasty, Zhang Zhidong entered the cabinet and, alongside Yuan Shikai, governed the country. His aide Gao Youtang returned from Hanyang to Beijing. Zhang asked what people were saying about him. Gao replied, "Everyone says Cen Xilin is 'not learned and lacks skill,' Yuan Xiangcheng is 'not learned but has skill,' and you, teacher, are 'learned but lacks skill.'" Zhang laughed and said, "Yuan Xiangcheng not only has skill but has many skills. As for me, I not only lack skill but cannot even claim to be learned." This amusing story serves as a reference for that person. However, this line of reasoning does not truly resolve the issue. For what is "learning"? What is "skill"? Without first clarifying these terms, jokes remain jokes and serve no purpose. Some say learning to play Go is the same as learning military strategy and tactics. However, contemporary grandmasters of Go deny this, believing that playing Go has nothing to do with the "Art of War." As for "what school of thought, when applied to political strategy, can adapt?" That is even more subjective. The "World" chapter of the "Zhuangzi" begins by saying, "There are many methods for governing the world, and each believes their method is unparalleled." (Method refers to the Dao.) Each person, based on their own "Dao," seeks their own "skill," and one person’s "Dao" cannot be used to apply another’s "skill." The "World" chapter lists different "Daos"—Confucianism, Mohism, Logicism, Legalism, and Daoism—making the "skills" of each school vastly different. Even the "Great Learning," the Confucian political blueprint, begins with "self-cultivation" to "harmonize the family," and "harmonizing the family" leads to "governing the state." But what if you have Lu Xiaohui as your brother and Di Zhi as your younger brother? What use is self-cultivation then? Emperor Taizong of Tang, considered a "brilliant ruler" in history, had a chaotic family life, worse than any other! This shows that Confucian political strategies are utterly impractical. Some say studying the "Art of War" can teach one the art of love (pursuit). The humorously renowned Liu Madam (Yusheng), while studying in the United States, had never read the "Art of War." The daughter of his landlord in the dormitory was beautiful and captivating. Liu looked at himself in the mirror, feeling unworthy of her. One night, a fire broke out in the dormitory, trapping the girl on the upper floors, her life hanging by a thread. Without hesitation, Liu rushed into the flames, climbed to the fifth floor, and rescued the girl. This led to her entering his arms and becoming his wife. His admirers claimed he was well-versed in the "Art of War," understanding tactics like "concentrating forces and breaking through the center." That was an exaggeration. In life, what one learns and what skill one acquires cannot be rigidly determined. Therefore, the phrase "not learned and lacks skill" is also ambiguous.
What I’ve said may already exceed what that person wanted to know, but I must continue, touching on political discussions. When people use this idiom, "learning" generally refers to political knowledge, and "skill" refers to political strategy, both worthy of exploration. Commonly, people’s political knowledge is based on Confucianism, but as I’ve said, in the pre-Qin era, Confucianism, Mohism, Logicism, Legalism, and Daoism coexisted, not solely Confucianism. Emperor Wu of Han revered Confucianism but trusted not Shen Gong, Dong Zhongshu, Zhao Wan, or Gong Sun Hong, but Shen Hongyang, Zhang Yang, and Kong Yin, all Legalists. In the second year of Emperor Xuan of Han, the crown prince observed the legalists governing the state with strict laws and said, "Your Majesty’s use of is too severe. You should employ Confucian scholars." The emperor frowned and said, "The Han Dynasty has its own system, blending the and . How can we rely solely on moral teachings and the Zhou Dynasty’s politics? Moreover, ignorant Confucian scholars do not understand the times, praise the past and criticize the present, confusing people with names and realities, leaving them unsure of what to uphold. How can they be trusted?" Their conversation illustrates that political knowledge and political strategy are not necessarily related. For example, Wang Anshi, who implemented new reforms in, and Sima Guang, the leader of the Lu faction, each had their own political strategies. Sima Guang was close to Confucianism, while Wang Anshi was a Legalist. Wang Anshi told Sima Guang, "Our methods of governance differ greatly, so our opinions on political matters cannot align." As for China’s political figures in history, not only were Guan Zhong, Zi Chan, and Li Si Legalists, but Zhuge Liang, Wang Meng, and Zhang Jiuzheng were also Legalists, and even Zeng Guofan wore the "outer robe" of Confucianism. It is common for those unfamiliar with Confucian political views to still have their own political strategies for governing the state. Let me elaborate on the differences in political strategies between Wang Anshi and Sima Guang during their new reforms. Legalists governing the state emphasize financial management and harsh punishments, while Confucians advocate for lighter punishments and lower taxes. Therefore, Li Si and Shen Hongyang advocated for state control of the economy, earning the label of "tax collectors" from Confucians. Sima Guang criticized Wang Anshi, saying, "Those who are good at managing finances are no better than head-counting and shoveling taxes" (head-counting and shoveling taxes refers to calculating taxes based on population). Confucian economic policies are based on Confucius’ saying, "When the people lack wealth, how can the ruler be satisfied?" They advocate for accumulating wealth among the people, directly contrasting with Legalists. Wang Xiansheng clearly understood this point, knowing that Emperor Shenzong of Song’s intention was to maintain a strong military, prepare for borders, and ensure the prosperity of the treasury. Wang Anshi’s popularity with the emperor also stemmed from his financial management proposals. Wang Anshi confidently told Sima Guang, "I am managing the finances of the nation, not seeking profit."
Thus, "not learned" or "well learned" or "learned" is one matter, while "lacking skill" or "having skill" or "having many skills" is another. They cannot be understood as a whole. One night, a friend brought me the news that the People’s Movement welcoming Barbes was to be severely suppressed, and I was filled with indignation. I dug out the "Complete Works of Sun Zhongshan," "Wang Jingwei Collection," "Liu Hanmin Speeches," "Dai Jitao Collection," and "Modern Review," among others, to compile a manifesto-style welcome speech and see what absurd reactions would arise. Sure enough, a Mr. Luo in the "Morning News’" "Songbin Night Talk" accused me of many crimes and even demanded, "To overthrow the Nationalist Party, you must intensify your efforts!" Oh! Crows are such useless creatures—how can they overthrow the Nationalist Party? However, those words were from Sun Zhongshan, Wang Jingwei, Dai Jitao, Liu Hanmin, and the current high-ranking officials. Don’t blame them for being led by the nose by the Comintern either! For now, I’ll hold back and not quote the original text or page numbers, allowing everyone to find it themselves. First, let me cite the source of the fundamental principles of the National Consciousness Movement in my manifesto to prove "not inventing the wheel" and "openly rebellious"! Sun Zhongshan’s "Declaration Upon Going North": The military forces held by warlords, aided by imperialism, have grown in number. This has been the case since Yuan Shikai. However, when their power was at its peak, even with imperialism as their wing, they could not save them when they fell. Why? During the southeastern campaign of the second year, Yuan Shikai’s forces were victorious everywhere. For three or four years, rebellious signs gradually emerged, and the people’s support waned. When the army opposing the monarchy rose, they ultimately turned their backs on each other and collapsed. For seven years, Wu Peifu’s forces were victorious everywhere. Driven by arrogance, he believed he could conquer the world by force, even at the expense of the people, suppressing workers and students to hinder the revolution. When the people turned against him, he ultimately collapsed. Even after his defeat, he sent a telegram to the Beijing legation corps, requesting aid. His entire life as an imperialist puppet was marked by his failure to learn from historical lessons. From this, we can conclude that imperialist aid cannot match the awakening of the nation. Imperialism can only succeed for a time when the nation is not yet awakened but ultimately succumbs to the nation’s awakening. Here, we can see further proof: any military force combined with imperialism is doomed to fail. Conversely, any movement that unites with the people to accelerate the revolution is bound to succeed. To be honest, the seemingly radical articles in "Tao Sheng" all have sources; they do not come from the Comintern but from the regular speeches of Sun Zhongshan, Wang Jingwei, Jiang Jieshi, and Dai Jitao. If Sun Zhongshan was not yet deemed a "reactionary," then his words could not have stopped me from "citing classics"!