Lüshi Chunqiu

Author: Huang Biyan
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Publishing Date: 2004-04-01
Features: The book Lüshi Chunqiu combines various schools of thought while also developing them. For example, it integrates the concepts of "Dao" and "qi Jing" to propose that "Taiyi" is the origin of heaven, earth, yin, yang, and all things, with "Dao" being identical to "Taiyi." This essentially absorbs the ideas of Laozi, the Yin-Yang School, and the I Chuan. However, its advocacy for an active engagement with the world differs from Laozi's (passive avoidance of the world), leading modern scholars like Xiong Tieji and Wang Fanzhi to consider Lüshi Chunqiu a new form of Daoism.
The chapters such as Wu Tu (Deceived Disciples), Zun Shi (Respecting Teachers), and Quan Xue (Encouraging Learning) elaborate on Confucian ideas of benevolence, righteousness, propriety, and moral education. The belief that sages possess "prophetic insight" and are "neither divine nor merely fortunate" because they can "examine the signs" (i.e., observe the various precursors to changes in things) represents the development of Gongsun Chuang's theory of "voiding, unifying, and tranquility."
Lüshi Chunqiu adopts the Yin-Yang School's theory of the "Five" (the cyclical end and beginning of the five phases) as a theoretical basis for the Qin dynasty. Its、 (advocacy of moral governance as the primary principle, supplemented by legal measures) and its emphasis on rulers "placing the well-being of the people at heart" draw from the Legalist ideas of "adapting laws to the times," valuing agriculture and warfare, and ensuring rewards and punishments are consistent. However, it criticizes Legalism's "strict punishments and lavish rewards" as policies suited only for declining times.
Chapters like Dang Ran (Apprenticeship) and Yi Shang (Righteous Rewards) originate from Mozi, with Dang Ran being directly inspired by Mozi's Su Ran (On Influence). The book absorbs Mozi's ideas of frugality and simple funerals but criticizes his pacifist stance and calls for "righteous warfare" to unify the world and "punish tyrannical rulers to relieve the suffering of the people."
Particularly noteworthy is the slogan in Lüshi Chunqiu: "The world is not the realm of one person, but the realm of all people," advocating the limitation of the emperor's power and serving as a critique of the divine-right theory of monarchy. It carries a certain anti-centralization and anti-authoritarian, people-centered tone.
Although Lüshi Chunqiu is a theoretical work and, due to its compilation by multiple authors, exhibits stylistic inconsistencies, some chapters are concise and vivid in their use of examples to explain principles. Especially notable are the over 200 fables, which make the book a fine example of literary prose.
This book is based on the annotated and explained edition by Professor Chen Qiyou, supplemented by other annotated and translated versions. Any imperfections are hoped to be pointed out by the readers.