Shiyng Xue - (Classic Collection Edition)

Author: Shi Banshan
Publisher:
Publishing Date: 2006-12-01
Features: In ancient Chinese society, apart from major social upheavals such as wars and dynastic changes, the officialdom appeared calm on the surface but was actually full of intrigue and constant shifts. Officials, on one hand, strove to realize their political ambitions—to achieve great deeds and rise to high positions like marshals or ministers. On the other hand, they had to do their best to preserve themselves, maintaining their prestige and status, which involved much wisdom and strategy. However, these aspects were rarely described directly in official histories, leaving only occasional hints, and personal writings rarely mentioned them either. Perhaps it was because the elements of political maneuvering were too intricate to be openly shared. Nevertheless, some still wrote down their insights on the art of being an official, though they would not publish them publicly, merely keeping them for personal reflection or passing them down to their descendants as references. The work signed by Chang Lao, The Way of Officialdom, might be such a piece. Chang Lao was the title of Feng Dao, a figure from the Five Dynasties period. Preliminary research and by scholars suggest that The Way of Officialdom was likely written by Feng Dao. From the tone of the text, the author had experience in officialdom and could even be said to deeply understand the art of being an official. If it were indeed by Feng Dao, it would be highly fitting. Feng Dao was a seasoned figure in officialdom, having served in multiple dynasties for a long time and holding high-ranking positions. He could be considered unparalleled in history. He was the most qualified and quite likely to have written such words. Feng Dao, styled Kede, was from Jingzhou, Yinzhou. Throughout his life, he served in the Later Tang, Later Jin, Later Han, Later Zhou, and Khitan, serving under the "Four Clans and Ten Rulers" as a key minister and holding the position of prime minister multiple times, earning him the nickname "Unshakable Old Man." His longevity in power was due not only to his considerable political experience but also to his smooth handling of affairs and seasoned wisdom. Among the officials of the Five Dynasties, Feng Dao was also relatively cultured. Historical records describe him as fond of learning from a young age, capable of writing poetry, and devoted to reading and composing verses even when snowed in and dust covered the seats. He himself wrote The Autobiography of Chang Lao, and in the third year of the Changxing era of the Later Tang, he published standardized editions of classics, based on the Tang-era Kaicheng Stone Classics and combined with annotations, carving the "Nine Classics": the Book of Changes, the Book of Documents, the Book of Songs, the Zuo Zhuan, the Gongyang Commentary, and so on. Therefore, we have reason to believe that this article signed "Chang Lao" might have been written by Feng Dao. From the text, we can see that the author's core philosophy remains Confucian benevolence. This is not surprising, as since Dong Zhongshu's "Exclusively Revering Confucianism" in the Han Dynasty, scholars could not have been unaffected by this influence. This influence had its positive aspects, for instance, the author expressed a degree of people-centered thought in the text, believing that being an official meant governing, and the art of being an official could only lead to lasting peace by being just, fair, and in line with the people's will. He also placed great emphasis on practicality, while advocating self-cultivation and moral refinement, he also pointed out that to achieve something as an official, one must master the art of governance. Without these strategies, not only would it be difficult to establish achievements, but even preserving oneself would be challenging. This reflects that his art of governance drew more from the teachings of Laozi, inheriting the line of Huang-Lao thought favored by figures like Zhang Liang and Chen Ping in the Han Dynasty. Of course, there were also some elements of Legalist thought, but overall, it was dominated by benevolence, though this benevolence was not without strategic undertones. Most of the text discusses how officials should operate in practice, such as how to identify people, discern truth from falsehood, serve superiors, lead subordinates, utilize talents, protect themselves, and engage in debate, even inevitably touching on certain aspects of political manipulation. This is easily understood today. The cruelty and volatility of officialdom are well-known, and if one aspires to be an official but lacks knowledge of the strategies and skills of the court, they might fail spectacularly or even lose their lives. Take giving advice, for example, Wei Zheng became a virtuous minister of the Tang Dynasty for his bold and honest counsel, but how many others lost their positions or even their heads for speaking up. The same applies to personnel management. While all rulers and officials talk about promoting virtuous talents, what constitutes virtue and incompetence varies from person to person, making it difficult to set a uniform standard. The same is true for dealing with subordinates—how to motivate and harness their potential is also a subject of study. Of course, whether in ancient times or modern times, a leader must know whether their subordinates possess high moral integrity, political foresight, and the ability to discern right from wrong. If we strip away the specific context and discard the feudal dross, grasping the essence, it still holds some relevance today. In summary, though the text has its ideological limitations, it provides excellent references for mastering the strategies and skills of officialdom. Through this article, we can better understand the political manipulation of the feudal era. At the same time, it also has practical value, as the content can help us recognize certain cunning in official circles while critically inheriting it. For example, when dealing with superiors, one must respect them while also expressing one's views tactfully; when dealing with subordinates, one must be strict yet lenient. These fall under the category of proper interpersonal relationships, and even today, they remain applicable. As for the tricks within, if used for legitimate purposes, they might not be entirely inappropriate. Techniques themselves are not inherently right or wrong; the key lies in your intentions. If we approach them with good faith, using some administrative skills to achieve good results, there should be no objection. Based on this consideration, we have partially edited the text, added annotations, supplemented with historical examples, and appended critical reviews after each paragraph, hoping readers can draw some beneficial insights from it. The wisdom of Confucianism is profound. It is a great wisdom that is not about cunning but about strategy. Its methods of maneuvering are not about forcing others to obey through intelligence, like the Legalists or the Military Strategists, but about winning hearts and minds, inspiring people to voluntarily dedicate themselves to the ideal of the virtuous ruler.