Dong Zhongshu is from Guangchuan. He studied "Spring and Autumn" when he was young and became an official during the reign of Emperor Xiaojing. He spent his days studying and teaching behind closed doors, with students taking turns to learn. Many people had never seen his face. Rumor has it he hadn't left his courtyard in three years, showing how diligent he was in his studies. He was known for his impeccable manners, and all scholars respected him greatly.
After Emperor Wu took the throne, he summoned hundreds of learned men, including Dong Zhongshu, who then submitted a proposal outlining his views.
The Emperor said, "I've inherited a great legacy from my predecessor, and I'm determined to build on it for the good of the people. It's a huge responsibility, and frankly, the pressure's immense. I'm working myself to the bone, but I still worry I'm not doing enough. That's why I'm reaching out to the brightest minds in the land, seeking out people of virtue, integrity, and wisdom, hoping to hear some truly insightful advice on how to govern this country. I'm thrilled to have you here. Please, give this some serious thought, and I'll be listening very carefully."
I heard that during ancient times, the legendary Five Emperors and Three Dynasties reformed the system and established rituals and music, setting the standard for proper governance, leading to a peaceful and harmonious world. All emperors and kings in history emulated them. The most popular music during the time of Emperor Shun was "Shao," while during the Zhou Dynasty, it was "She." Although the sage kings have passed away, music has not disappeared, but the moral order has gradually been lost, eventually leading to the tyranny of Xia Jie and Shang Zhou and the collapse of the Mandate of Heaven.
For five hundred years, many rulers and ministers who wanted to consolidate their rule by imitating the laws of the ancient kings failed, leading to their successive downfalls, until the later emperors began to improve. Were their methods fundamentally flawed? Or was it simply fate, that only utter collapse could bring renewal? Alas! All those long hours, all that effort to follow the ancient ways—did it all go in vain? Where was the proof of Heaven's mandate for these three dynasties? How did disasters and anomalies arise? We have heard about the length of human life and the nature of morality, but what is the fundamental reason for these phenomena?
If you want a good social atmosphere, smooth government orders, less crime with lighter penalties, people living in peace and prosperity, and clear government affairs, what was the path to achieving Heaven's favor—abundant harvests, prosperity throughout the land, the harmonious workings of nature, and the protection of the spirits?
Your Excellency, you possess a deep understanding of the ancient sages' teachings, your study of the dynamics of social change is thorough, and your grasp of the course of history is very clear. You have long been expounding on virtuous principles, so please convey all this clearly to me. Present your recommendations clearly, grounded in reality, and with due diligence. If you uncover any injustice, dishonesty, disloyalty, or dereliction of duty, report any such findings without hesitation; I will take responsibility and not hold you accountable for any consequences. Your Excellency, you must do your utmost and conceal nothing; I will personally review your account.
Zhong Shu replied:
Your Majesty has issued edicts, seeking the mysteries of heaven's will and human nature, which I, a humble official, am ill-equipped to address. I have carefully studied the book "Spring and Autumn," examined historical events, and observed the laws of harmony between heaven and man, which is truly awe-inspiring! When a country is about to take the path of evil and head towards failure, divine retribution will initially manifest as calamities to warn it; if it does not repent, heaven will send strange phenomena to alert it; if it still does not change, disasters and failures will follow. From this, it can be seen that the heavens are kind and protect the ruler, wanting to prevent the country from chaos. Only when the state has fallen into utter ruin does heaven cease its support, striving to keep it safe and sound; the key lies in its own efforts. By studying hard, one can broaden their knowledge and gain a clearer understanding; by practicing ethics diligently, one can be morally upright and achieve remarkable accomplishments; all of which will yield positive results. The Book of Songs speaks of tireless dedication, and the Book of Documents proclaims flourishing and abundant, both referring to the meaning of constant effort.
The Way is the path to governing a country, and kindness, justice, proper behavior, and music are its specific contents. Therefore, even if a wise and virtuous king passes away, their descendants can still enjoy centuries of peace and stability, all thanks to the influence of propriety and music. In the past, before kings composed music, they used traditional music relevant to the era to deeply educate the people. If the education does not gain the people's approval, court music will not succeed. Therefore, kings only composed music after achieving success, to praise their own achievements. Music is used to change customs and educate the people; it is easy to change customs, but educating the heart is profound. Music comes from harmony, it's all about feeling, and it really gets under your skin. Therefore, even if the Way of kings is lacking, the sound of music will not weaken. The way Yao and Shun governed has not been practiced for a long time, but the tradition of music still exists, which is why Confucius could hear the music of "Shao" in the state of Qi.
Any ruler does not wish for the country to perish but wants to live peacefully. However, many countries have faced political chaos and destruction because of the wrong people appointed and the wrong path followed, leading to the gradual decline of politics. The political system of the Zhou Dynasty declined during the reigns of King You and King Li not because the Way disappeared, but because they did not follow the correct path. During the reign of King Xuan, he remembered the virtues of his predecessors, revitalized the stagnant work, rectified past mistakes, and magnified the achievements of King Wen and King Wu. Zhou's fortunes turned around, poets composed poems in praise, and he was lucky enough to have wise advisors. He was praised for his good governance, which is still admired today. This is the result of his continuous acts of kindness. Confucius said, "It's people who make the Way, not the Way that makes people." Therefore, the rise and fall of a country depend on itself, not predetermined by heaven and cannot be changed. The key lies in whether their policies are sound and whether they've lost their way.
I heard that when heaven wants to support a certain king with great power, things that cannot be achieved by human effort will naturally happen, which is a sign of being appointed. People from all over the world will rally to him as they would to their parents, so the auspicious signs from heaven will sincerely appear. The "Book of Documents" says: "A white fish leaps into the royal barge, the palace bursts into flames, then transforms into a flock of crows," these are all signs of being appointed. The Duke of Zhou said: "Let there be renewal! Let there be renewal!" Confucius said: "A person of virtue will not be alone; there will definitely be like-minded people," these are the results of accumulating good deeds. Later on, rulers indulged in pleasure, the country declined, unable to govern the people, the vassals betrayed the court, harmed the people, and fought for land, abandoning moral education and relying on punishment. If punishment is unjust, wickedness will fester; evil will accumulate in the lower class, and resentment will breed in the upper class. When the upper and lower classes are at odds, the balance of yin and yang is disrupted, leading to disaster. This is the cause of disasters.
I heard that the length of a person's life is predestined, it's just human nature, and a person's desires are normal. Some people live long, some live short; some are kind, some are despicable; these are the results of environmental influences and education. Not everyone's perfect, so you get all sorts of things happening in society. Confucius once said: "The virtue of a noble person is like the wind, the virtue of a petty person is like grass; when the wind blows on the grass, the grass will inevitably bend." Therefore, when Yao and Shun implemented benevolent governance, the people lived in peace and prosperity, and their lives were long; when Jie and Zhou implemented tyrannical rule, the people were impoverished and their lives were short. The atmosphere of the upper class will affect the lower class, and the lower class will also imitate the upper class, just like clay in the potter's hands, or metal to the blacksmith—malleable, responsive to a gentle touch.
I carefully studied the records of the "Spring and Autumn Annals," looking for the essence of the Way of Kingship, and found that it lies in doing what's right. "Doing what's right" comes before "king," and "king" comes before "spring." "Spring" is how Heaven works; doing what's right is what the king does. This means that the king must conform to how Heaven works before he can rectify his own behavior, which is the essence of the Way of Kingship. Therefore, if a king wants to achieve something, he should seek the essence from the Heavenly Way. The greatest characteristic of the Heavenly Way lies in yin and yang. Yang represents virtue, while yin represents punishment; punishment rules over killing, and virtue rules over nurturing. Summer's all about yang energy, the life-giving force; winter's all about yin energy, lying low and dormant. It can be seen that Heaven favors virtue over punishment. Heaven allows yang energy to nurture all things, governing the operation of the four seasons in a year; it allows yin energy to lurk underground and come out to assist yang energy at the right time. Without the assistance of yin energy, yang energy cannot complete the cycle of the four seasons alone. Ultimately, it is named after yang energy completing the cycle of the four seasons; this is Heaven's plan. Kings should emulate Heaven's plan in their actions, so they should value moral education and not focus on punishment. Ruling solely by punishment is like trying to have spring without winter – it just won't work. The old jobs that taught people right from wrong have been abolished, and only law enforcement officials are valued to govern the people. That's all about punishment, isn't it? Confucius once said: "Punishing without teaching is just plain brutal." Governing the people with tyranny while trying to spread moral education throughout the world is very difficult to succeed.
According to the Spring and Autumn Annals, the concept of "yi yuan" (一元), meaning "one source," holds profound significance for governance. The Spring and Autumn Annals explains "yi yuan" as "yi" signifying the beginning of all things, and "yuan" referring to the utmost importance. Saying that "yi" is "yuan" emphasizes the importance of the beginning and the need to set the fundamentals right. The Spring and Autumn Annals delves deeply into these fundamentals, starting from the most noble individuals. Therefore, a ruler must first set their heart right in order to correct the court. When the court is corrected, the officials will follow suit, and when the officials are set right, the people can be reformed. When the people are set right, the entire realm can be rectified. When all corners are rectified, everyone, near and far, will follow the right path, and there will be no evil influences at play. In this way, yin and yang are harmonious, wind and rain are timely, a bountiful harvest will fill the fields, and the land will teem with life. A scene of abundance and beauty will be seen everywhere, and when the world hears of your great virtue, they will come to submit. Various auspicious signs and good things will come forth, and the kingdom will flourish.
Confucius said: "If the phoenix doesn't appear and the Yellow River doesn't produce a map, I'm done for!" He felt sorrowful because these auspicious signs could not appear, and his own status was humble, preventing him from bringing them about. Your Majesty, ruler of the four seas, is in a position to bring forth these auspicious signs, with the power and resources to do so. Your virtue, grace, wisdom, and care for your people and scholars make you a truly wise monarch. However, why are there no auspicious signs appearing in the world? The fundamental reason is that education has not been established, and the people have not received proper guidance. People are naturally drawn to profit, like water flowing downhill, and without guidance and restraint through education, this cannot be stopped. Therefore, when education is established, wickedness will cease, like a strong dam holding back the flood; when education is neglected, wickedness will swarm out, and punishment cannot stop it, like a broken dam unleashing a torrent. Wise monarchs of ancient times understood this principle, so they prioritized education in their governance. They established imperial schools to educate the nation, set up local schools in each town, used kindness to influence the people, relied on customs to regulate behavior, and provided moral guidance. As a result, their punishments were light, yet no one violated the laws, thanks to effective education and a positive social climate.
When a wise ruler inherits a kingdom in chaos, they will eliminate all disorder, restore proper governance and morality, and rebuild order. With good governance and strong traditions, a dynasty can last for centuries. However, by the end of the Zhou Dynasty, the world fell into chaos, ultimately leading to the downfall of the dynasty. But the Qin, who followed the Zhou, made things far worse, suppressing literature, burning books, rejecting tradition, and trying to wipe out the teachings of the ancients, ruling with brute force and disregard for anything but their own whims. Fourteen years after Qin Shi Huang took the throne, the Qin dynasty was done for. Never before had a dynasty, like the Qin, brought such misery to the people by ruling with such chaos. The damage done by the Qin continues to this day, leaving us with a morally bankrupt society, a stubborn and divided populace, and constant conflict. Could things possibly be worse? Confucius once said, "You can't polish a turd." Now the Han Dynasty inherits the Qin's mess – it's like trying to build on a rotten foundation; no matter how hard they try, it's hopeless. Laws breed corruption, and orders breed lies. It's like trying to put out a fire with gasoline – it only makes things worse.
I'll give you an example: if a zither is out of tune, in serious cases, it must be taken apart and restrung before it can be played; governing a country without the right methods, in serious cases, the methods must be changed in order to fix things up. If adjustments are needed but not made, even a highly skilled craftsman cannot tune it properly; if changes are needed but not made, even sages cannot govern well. Therefore, since the Han Dynasty came to power, they have always wanted to govern well, but have not been able to do so until now, because they did not make the necessary changes when they should have. As the ancients said: "It's better to take action than just wish for success." It has been seventy years since the country has been governed, but there have been no results, so it is better to step back and change the methods; changing the methods can lead to good governance, and with good governance, disasters will decrease day by day, and blessings will increase day by day. The Book of Songs says: "Love the people in order to gain their support." Those who govern the country and care for the people will naturally receive the blessings of heaven. The five Confucian virtues of benevolence, righteousness, propriety, wisdom, and trustworthiness are what kings should cultivate; if all five are cultivated well, they will receive the rewards of heaven, enjoy the protection of the spirits, and blessings will spread throughout the world, benefiting all things.
After the emperor read the memorial, he was moved and then reappointed him, saying: In ancient times, Yao and Shun enjoyed a carefree life on Mount Yanlang, and the world was at peace; King Wen of Zhou was so busy that the sun was setting and he hadn't even had time to eat, yet the world was well-governed. You see, the way of governing by emperors, isn't it the same in different ways? Why is there such a big difference?
As for thriftiness, you see, in ancient times, did emperors have so many fancy flags? It wasn't until the Zhou Dynasty that they started with the two views, riding on the main road, making redwood axles and jade-decorated chariots, while the Ba Yis danced in the court and praises were sung. Is this not a different way of ruling by emperors? Some say that some things are perfect as they are, and others say that good governance requires a strong cultural foundation; are these two statements not different?
During the Shang Dynasty, five brutal punishments were used to punish the wicked, employing cruel bodily punishments to address evil deeds. During the reign of King Cheng and King Kang of the Zhou Dynasty, they largely eschewed punishment, and the land enjoyed forty years of peace, with the prisons empty. However, the Qin State followed the methods of the Shang Dynasty, resulting in a horrifying toll of death and suffering. It was truly tragic!
Gosh! I burn the candle at both ends, always thinking about the governance experience of past emperors, pondering how to better govern the country and strengthen my kingdom; the key lies in hard work and appointing talented individuals. Now, I personally cultivate fields, set a good example, promote filial piety, value virtuous individuals, send out messengers to inspect everywhere, understand the grievances of the people, care for the elderly, and put a lot of effort into it, but so far, I have not achieved much. In today's society, the natural order is out of whack, disasters are constant, people's lives are difficult, morals are declining, and good and evil are indistinguishable. That's why I want to recruit talents and hope to make a difference! Now, all of you, my more than a hundred attendants, some of you may not be able to explain the ways of governing the country. Compare the ancient methods of governance with the current situation, and see what is feasible and what is not. Are you all bogged down in red tape, unable to fully utilize your abilities? Do you have other methods or have you learned different experiences from elsewhere? Tell me everything, don't hold back! Let's hear your ideas, and we'll see if they work for me.
Zhong Shu replied:
I heard that Emperor Yao, while in power, took the governance of the world as his responsibility and never considered being an emperor as a joyful matter. Therefore, he ruthlessly suppressed rebels and corrupt officials, wholeheartedly sought out talented individuals, and thus obtained talents such as Shun, Yu, Ji, Xie, and Jiu Yao. He was surrounded by wise advisors, capable individuals held important positions, and his teachings had a profound impact on the people. The world was peaceful, the common people lived in peace and contentment, everyone knew their role, their behavior and conduct were in accordance with etiquette, and everything ran smoothly. So Confucius said, "If there is indeed a wise king, it must be through the efforts of several generations to achieve just rule." That's the principle. Emperor Yao ruled for 70 years, then abdicated the throne to Yu Shun. After Emperor Yao's death, the people did not support Yao's son Dan Zhu, but supported Shun. Shun knew he had no choice, so he accepted the position of emperor, appointed Yu as prime minister, kept Yao's team in place and carried on his work, and without lifting a finger, the empire thrived. Confucius said, "'Shao' music was simply sublime, the peak of perfection," referring to this situation.
But under King Zhou of Shang, he defied Heaven, ruled cruelly and unjustly, murdered the wise, and oppressed his people. Both Boyi and Jiang Taigong were great sages of that time, but they chose to live in seclusion and not take up official positions. Honest officials fled to the deep mountains, forests, rivers, and lakes. With the realm in chaos and the people suffering, the Shang Dynasty fell, and the Zhou rose in its place. King Wen of Zhou followed the will of heaven, governed the people, and valued talented individuals, so figures like Hong Yao, Da Dian, and Sanyi Sheng all gathered in his court. His benevolent rule attracted widespread allegiance, allowing Jiang Taigong to emerge from seclusion and take up a high office. With Zhou still on the throne, the kingdom was in disarray, the people fleeing, and King Wen, heartbroken, toiled late into the night to restore order. Confucius' *Spring and Autumn Annals* celebrates wise rulers and chronicles the major events of the era, illustrating the principles of good governance. From these examples, the fundamental principles of governance remain constant, though the effort required varies with the times. Confucius himself noted that even excellent governance, like the music of Wu, could always be improved.
I have heard that ritual, literature, and bright colours served to demarcate social hierarchy and inspire virtue. The *Spring and Autumn Annals* records that newly mandated rulers first reformed the calendar and court attire, thereby aligning themselves with Heaven's mandate. Similarly, the system of ranks and insignia followed established protocols. Confucius said, "Excess breeds disrespect; frugality fosters stability." Frugality isn't just for saints. I have heard that the finest jade needs no polishing, just as some claim innate wisdom without study. But ordinary jade requires craftsmanship, and a gentleman needs learning to cultivate virtue.
A sage king governed the world, and the people learned from a young age. As they grew, they were appointed to office according to their talents, promoting virtue through rewards and deterring vice through punishment. Therefore, the people understood etiquette and righteousness and were ashamed to violate the law. King Wu's reign was marked by justice, pacifying the remnants of rebels, while the Duke of Zhou established rituals and music to educate the people. Prisons stood empty for over forty years. This wasn't achieved through punishment alone, but through the gradual spread of education and righteous conduct. In contrast, the Qin Dynasty adopted Legalist policies, following the precedents of the Shang and the doctrines of Han Fei. They neglected moral education. Officials were corrupt and disloyal. They prioritized self-interest over integrity. Cruel officials levied heavy taxes, impoverishing the populace. People were displaced, unable to farm or weave, leading to a surge in theft. Punishments were widespread, deaths frequent, yet corruption persisted – a consequence of the prevailing social climate. As Confucius observed, "Govern with virtue, regulate with law, and the people will be free from oppression, yet retain their sense of shame."
Now that Your Majesty has unified the world, all within the seas have submitted and obeyed. You have opened up avenues of speech, listening to all to gain clarity, fully understanding the thoughts of the people, and gathering talents and beautiful things from all over the world. Your virtue shines brightly, and your grace extends to distant lands. Even the far-off regions like Yunnan and Central Asia, thousands of miles away, have submitted due to your virtues, creating a scene of peace and prosperity. However, your merits have not fully benefited the people, perhaps because your thoughts have not been entirely dedicated to this cause. Zengzi said, "Respect what you hear, and you will be wise; act on what you know, and you will be great. True wisdom and greatness come from the effort put into them." I hope you can use what you have heard, sincerely treat the people, and put it into action, so that you will be no different from the Three Kings!
You personally engage in farming, leading by example, working tirelessly for the people, and studying the ways of ancient sages in governing the country, all with the earnestness of Yao and Shun! However, you have not yet found suitable talents, perhaps because you have not emphasized talent cultivation in peacetime.
It's like expecting a jade carving to shine without first carving and polishing it—how is that possible? Therefore, cultivating talents is the most important thing, and nothing is more crucial than establishing a great school. The great school is where talents are nurtured, and it is the foundation of educating the people. Nowadays, many counties do not even have officials capable of writing official documents, indicating that good governance has broken down. I hope you can establish the academy. Hire excellent teachers, cultivate outstanding talents from all over the world, regularly assess them, and evaluate their abilities. Excellent talents can surely be found.
The current prefects and county magistrates are the teachers and leaders of the people; they should uphold and promote the emperor's teachings. If these local officials are not wise, then the emperor's benevolent rule cannot be spread, and his blessings never reach the people. Many officials nowadays ignore the emperor's laws and fail to educate the people. They oppress the citizens and get in bed with bad actors, causing the poor, orphans, and the weak to suffer injustice and be unable to seek redress. This is why the world is in such a mess. The people live in hardship and cannot receive relief; it's all down to those rotten officials!
Most officials are promoted from the positions of langzhong and zhonglang, while the children of high-ranking officials are selected based on their family's power and wealth, not necessarily because of their abilities. In ancient times, "merit" referred to doing their jobs well during their tenure in office, rather than the length of time spent in office. Therefore, even if a mediocre person spends many years in government, they can only achieve a low position; whereas a talented individual, even with a short time in office, can become a vital asset to the nation. Officials strive to work hard, do their best, and excel in their work to establish merit. But today, it's all about seniority; people only care about staying in office longer to gain higher status and bigger positions, leading to a lack of shame and a mix of talents and unworthy individuals, making it difficult to distinguish true talents. It is suggested that regional governors, prefects, and high-ranking officials should select talented individuals from their respective regions and recommend two people each year for court service, which can also assess the abilities of these officials. Those recommended who are truly talented should be rewarded, while those who are unworthy should be punished. This way, regional governors and high-ranking officials will diligently seek talents, and the nation's talent pool would be fully utilized. If all talented individuals can find opportunities for service, it will be easy to recreate the glory days of the Three Kings' reign and achieve the status of wise monarchs like Yao and Shun. Do not measure merit by the length of time spent, but by assessing talents as the most important criterion, granting official positions based on abilities, and determining status based on merits. This way, those with shame and those without will take different paths, and talents and unworthy individuals will occupy different positions. With this system in place, Your Majesty's wise decision to reappoint him will bear even greater fruit.
The imperial edict says: I have heard that "those who are good at discussing the workings of Heaven will surely be proven true in the affairs of men; those who are good at discussing the ancients will surely be borne out in the present day." Therefore, I seek heavenly inspiration, drawing lessons from the glories of Yao, Shun, and the Tang dynasty, and heeding the warnings of Jie and Zhou's downfall, carefully studying the cycles of rise and fall, and humbly correcting my errors. Your Excellency, as a scholar versed in the principles of yin and yang changes and familiar with the governance of the sages, your writings are not yet perfect. Have you been distracted by the concerns of the present day? Your arguments are clear, but lack completeness; your principles are not fully established. Is it that my understanding is insufficient, making it sound like I'm hearing a foreign tongue? The Three Kings, while differing in their approaches, all had their flaws. Some say that that which endures is the true path. Is your thinking the same? Having expounded on the ultimate path and the keys to good governance, you should thoroughly study it, ponder on it repeatedly, and put it into practice. The Classic of Poetry states, "Gentleman, do not rest on your laurels; the spirits will hear you and bestow blessings upon you." I will personally read your writings, so you must work even harder to make it more perfect.
Dong Zhongshu replied again:
I have heard that in the Analects, it says: "Those who start must finish, probably only the sages!" Your Majesty's benevolence is deeply appreciated, for you are willing to hear the words of a humble student and allow me to carefully study the virtues of the sages to thoroughly understand your intentions. This is a task beyond the capabilities of one such as myself. My previous submissions were disorganized and poorly written, which shows my shallow knowledge.
This article begins by stating that if someone understands the ways of Heaven, they'll understand human nature; if they understand the past, they'll understand the present. I have heard that Heaven is the ultimate source of all things. It governs everything, arranging celestial bodies and the elements, making them coexist harmoniously, balancing yin and yang, regulating the seasons, fostering life. So wise rulers govern by the ways of Heaven, showing universal love and impartiality, spreading blessings to make the people prosperous and establishing rituals to guide them. Spring's growth mirrors a ruler's benevolence; summer's abundance reflects good governance, enabling the people to live and work in peace; frost signifies Heaven's destruction of all things, with punishment serving as the ruler's response to lawbreakers.
Heaven and humanity are interconnected, as are the past and the present. Confucius wrote the Spring and Autumn Annals, which reflects both Heaven and humanity, referencing both ancient and modern matters. Therefore, the criticisms in the Spring and Autumn Annals address disastrous events; its aversions highlight aberrations. The text chronicles national and familial failings, disasters, and the full spectrum of human behavior, from virtue to vice, all of which resonate with the operation of Heaven and Earth. In those days, officials emphasized moral instruction, and good moral education led to low crime rates. Now, this is neglected, leading to a moral decline. The enduring relevance of these ancient practices is why the Spring and Autumn Annals criticizes deviations from them.
Heaven's will, or what we call "fate," can only be followed by the sage. Human nature is simple and pure, but needs cultivation to reach its full potential. Human desires, or passions, need to be regulated and restrained to avoid excess. Therefore, rulers must carefully follow Heaven's will and go with the flow of Heaven; they should strive to educate the people and perfect their nature; they must put strong laws in place and maintain social order to restrain human desires. By cultivating these three points, the country's foundation is secure.
Humans are nobler than other creatures. At home, we have family affection; outside, we have the rituals of ruler and subject. In social interactions, we observe the order of seniority and respect, being courteous and respectful, fostering mutual respect, intimacy, and care. This is the reason why humans are noble.
Humans can grow grains for food, raise livestock, and tame wild beasts—all blessings from Heaven that set us apart. Therefore, Confucius said, "Heaven and Earth have made humanity noble." Understanding our nature reveals our superiority to other creatures, leading to an understanding of benevolence and righteousness, which in turn fosters respect for etiquette, leading to a life of virtue, reason, and ultimately, the status of a true gentleman. That's the key to becoming a true gentleman.
According to the book, "praising Tang, Yao, and Shun, while lamenting Xia, Jie, and Zhou. The rise and fall of these figures are accumulated little by little, and one must be humble and open to correction." I have heard that small things add up, and the accumulation of small steps eventually leads to great achievements. Therefore, sages always rise from obscurity to greatness. So Yao rose from among the vassals, and Shun emerged from deep mountains, neither becoming prominent in a day, but succeeding through gradual accumulation. The Classic of Poetry says, "King Wen was ever so careful." Look at how Yao diligently followed his path every day, and Shun dutifully showed filial piety. They accumulated good deeds, earned a great reputation, shone with morality, and held respected positions, all because they followed the path of gradual enlightenment and prosperity.
Accumulating good deeds within oneself is like the sun growing brighter each day, unseen by others; accumulating evil deeds within oneself is like fire slowly melting fat, also unseen by others. Unless you're wise to the ways of the world, who can truly know? This is why Tang, Yao, and Shun gained good reputations, while Xia, Jie, and Zhou inspire fear and regret. Good and evil accompany each other, like shadows following forms. Therefore, Xia, Jie, and Zhou were cruel and unjust, allowing villains to rise, while virtuous individuals hid, evil deeds became more apparent, and the country fell into chaos. Their hubris led to their downfall. Those who are cruel and unjust do not perish in a day, but gradually decline. Therefore, although Xia, Jie, and Zhou lost their way, they held onto power for over a decade, experiencing a slow decline and fall.
The book says, "The approach to governance of the three kings of Xia, Shang, and Zhou came from different sources, but all have their shortcomings. Some people say that what remains unchanged over time is the right path. That's a little weird, huh?" What I have heard is that a good life without chaos, a life of contentment and order, is called the right path; the right path is the timeless foundation, and its shortcomings are the deficiencies of the right path itself. Even the wisest rulers make mistakes, so sometimes things can get messy. The governance philosophies of the three kings of Xia, Shang, and Zhou have different origins, not contradictory to each other, but meant to deal with different situations, support the weak, and solve problems. Therefore, Confucius said, "Only Shun could rule without breaking a sweat!" Shun changed the calendar and the attire, just to follow Heaven's will; everything else followed Yao's governance philosophy, so what else needed to be changed? Therefore, the changes were mostly for show, and in reality, it has not changed the governance philosophy. However, the Xia Dynasty advocated loyalty, the Shang Dynasty advocated awe, and the Zhou Dynasty advocated cultural governance, all of which were measures taken to deal with the situation at that time and solve the problems at that time. Confucius said, "The Shang Dynasty inherited the ritual system of the Xia Dynasty; we know what they added or took away; the Zhou Dynasty inherited the ritual system of the Shang Dynasty; we know what they added or took away; and the people who came after the Zhou Dynasty, even after several hundred years, can still know what they added or took away." This means that later rulers all followed the basic principles laid down by the Xia, Shang, and Zhou kings. The Xia Dynasty inherited the governance philosophy of the Yu Dynasty but did not say what it added or subtracted, because their governance philosophies were almost the same, and what they advocated was the same. The basic principles of good governance came from Heaven, and since Heaven doesn't change, neither did those principles. That's why Yu followed Shun, and Shun followed Yao—they all used the same methods, so there's nothing to add or subtract.
It's clear that those who inherit a prosperous era have the same way of governing; those who inherit a chaotic era will have changes in their way of governing. The Han Dynasty was established after a period of great chaos, so it should appropriately reduce the elements of the Zhou Dynasty's benevolent governance and adopt a strong emphasis on loyalty and duty from the Xia Dynasty.
Your Majesty sees the decline of the empire and the fading of righteous rule, and grieves for it. Therefore, you select virtuous and upright officials, conduct investigations, aiming to bring back justice and prosperity to the land. I'm just a simple scholar, sharing what I've learned from my studies and teachers. As for discussing the gains and losses of political affairs and examining the rise and fall of the world, that is the responsibility of government officials, not something I, Dong Zhongshu, can handle. However, I have always had a question in my heart.
In ancient times and now, it is actually the same world. In the past, the empire thrived in peace and harmony; people were naturally good, needing no laws to guide them; officials were honest, the people law-abiding, and prisons empty. Virtue flourished, blessings abounded, and auspicious creatures roamed the land. Comparing ancient times with the present, why is the difference so great? Why has it declined to such an extent? Have we strayed from the ancient ways? Have we gone against the natural order? I hope that by examining ancient times and tracing the laws of nature, I may find the answers.
God has a sense of balance. He gave birds wings but only two legs; He gave deer antlers but no wings. It means if you've got the big stuff, don't be greedy for scraps. In ancient times, government officials didn’t have to work with their own hands or engage in business. This also shows that they received great benefits and no longer coveted small gains, which is in line with God’s arrangement. If you’ve already received a lot and still strive for those small benefits, even God can’t satisfy you, let alone others. That’s why folks are always griping they don’t have enough.
Big shots, living high on the hog, use their money and power to screw over regular folks. What can the common people do? They desperately raise servants and livestock, expand their land and houses, and hoard wealth and material goods, only thinking of themselves, ignoring others, and squeezing the common people, making their lives harder day by day. The rich waste extravagantly, while the poor are down on their luck, broke and miserable, faces etched with worry. The poor are in distress but can’t get relief, so they don’t want to live anymore. If they’re that desperate, what do they care about dying or breaking the law? This is why there are more and more punishments, and criminals keep popping up. Therefore, those on the payroll should just accept their salaries and not compete with the common people for business. That’s the only way to make things fair and give everyone a decent life. That’s how things should be, from the top down.
Therefore, when Gongyi Zi became the chief minister of the state of Lu, he returned home to find his wife weaving and sent her away in displeasure; when eating at his residence, he was served wild vegetables, and upon seeing someone picking wild vegetables, he also angrily said, "Why should I be competing with them?" In ancient times, virtuous gentlemen and officials behaved in this manner, so the people respected their moral character, learned from their teachings, and became upright and incorruptible. However, when the Zhou dynasty declined, those in power no longer valued friendship, only focused on personal gain, lacked humility, and even fought over land. Therefore, poets angrily mocked them, saying, "In the southern mountain, only the stone rocks; the eminent teacher, the people look up to you." This poem criticizes officials who prioritize self-interest over the welfare of the people. If you value friendship, the people will be righteous, and society will be harmonious; if you pursue personal gain, the people will become wicked, and society will deteriorate.
From this, it can be seen that rulers and their officials are the role models for the people to follow, and even those from afar are watching them. Those nearby observe their actions, while those far away imitate them. How can one hold a high position but do what commoners do? Always fretting about finances is the mindset of commoners; always thinking about practicing righteousness and worrying about not being able to educate the people is the mindset of ministers. The *Yi Jing* warns that those in high positions who act like commoners invite disaster. If one holds a high position, they should act like a gentleman. This illustrates the importance of leaders setting a virtuous example for their people. Therefore, besides the example of Gongyi Zi resigning as the chief minister of Lu, what else is there to say?
"This whole Spring and Autumn Annals thing is supposed to be this timeless truth, right? Applies everywhere, always. But nowadays, teachers are all over the map, everyone's got their own take, and these different schools of thought can't agree on anything. So the country's a mess, the laws are always changing, and nobody knows what's up. I say, anyone who doesn't study the Six Arts or Confucianism, their ideas should be shut down. No more messing things up! Only then will the country get its act together, the laws will be clear, and people will know what to do."
Next, the emperor appointed Dong Zhongshu as the governor of Jiangdu to assist King Yi. This King Yi is the emperor's older brother, who is quite proud and likes to act tough. Dong Zhongshu advised him with etiquette and reason, and King Yi respected him highly. After some time, King Yi asked Dong Zhongshu, "Back then, Goujian of Yue conspired with his ministers Fan Li, Wenzhong, and Xieyong to defeat the state of Wu and eventually conquered it. Confucius said that the Shang Dynasty had three benevolent men, and I also think that the state of Yue had three benevolent men. Duke Huan of Qi could listen to the advice of Guan Zhong, so I can also listen to your advice." Dong Zhongshu replied, "I am dull and dare not make reckless comments. I heard that in the past, the ruler of the state of Lu asked Lü Shanghui, 'I want to attack the state of Qi, what do you think?' Lü Shanghui said, 'No.' When he came back, Lü Shanghui looked troubled and said, 'I heard that before attacking other countries, they never ask the opinions of benevolent men and righteous scholars. Why did they ask me about this matter?' He felt ashamed just to be asked, let alone to have actually plotted to attack Wu. So, it seems that the state of Yue does not have a single benevolent man. A true benevolent man does good deeds first and considers interests later, speaks reason first and considers achievements later. Therefore, Confucius' students, even a five-year-old, feel that those who dominate the princes are not worthy of being called benevolent men because they use force first and then pretend to be righteous. They're just playing games, so they shouldn't be boasting to true gentlemen. Those who dominate the princes may be considered wise among other princes, but compared to the Three Kings, they are like the difference between a brute and a beautiful jade." King Yi said, "You are right!"
Dong Zhongshu was in charge of the country by using the records of natural disasters and weird stuff happening in the "Spring and Autumn Annals" to figure out how Yin and Yang were shifting. So, when he prayed for rain, he tried to manipulate the weather by focusing on the yin and yang. To stop the rain, he would reverse the operation. This worked everywhere he tried it – never a miss. Later, he was demoted to a less important job. Before this, there were fires at Gaomiao in Liaodong and Gaoyuandian in Changling. Dong Zhongshu speculated on the reasons at home, wrote a draft but hadn’t submitted it yet. Zhu Fu Yan, a high-ranking official, went to see Dong Zhongshu, got jealous, and snitched his paper to the emperor. The emperor summoned scholars to discuss, and Dong Zhongshu's student Lu Bushu didn’t recognize that it was his teacher who wrote the article and even said his teacher was very foolish. So the emperor arrested Dong Zhongshu and sentenced him to die, but then let him off. Dong Zhongshu never dared to talk about natural disasters again.
Dong Zhongshu was a particularly upright person. At that time, there were wars going on externally, and minority ethnic groups were being attacked everywhere. Although Gongsun Hong's study of the "Spring and Autumn Annals" was not as good as Dong Zhongshu's, he was very good at flattery and gained favor, and his official position grew larger and larger, eventually becoming a senior official in the court. Dong Zhongshu felt that Gongsun Hong was flattering the emperor, and Gongsun Hong held a grudge against him. Jiaoxi King was the emperor's brother, a real jerk who bullied big shots. Gongsun Hong said to the emperor, "Only Dong Zhongshu could handle the job." When Jiaoxi King heard that Dong Zhongshu was a great scholar, he treated him very well. Dong Zhongshu was afraid that staying too long would cause trouble, so he faked an illness and quit.
He assisted two princes successively, each time always setting a good example for those under him, often giving advice and teaching them how to run things, and governing the local areas well wherever he went. After resigning and returning home, he didn’t give a hoot about his family's business, focusing solely on academic research and writing.
When Dong Zhongshu was at home, if there were important matters to discuss in the court, either messengers or Zhang Tang, the chief justice, would be sent to his home for consultation. His answers were always spot-on and made perfect sense. Ever since Emperor Wu took the throne, the Marquis of Wei and the Marquis of Wu'an, when they served as prime ministers, began to pay attention to Confucianism. After Dong Zhongshu submitted his memorial, he really pushed Confucius's teachings and sidelined everyone else. He's the one who came up with setting up schools and having the states and counties recommend top talent. As he grew older, he retired and lived a quiet life at home, and after his death, he was buried in Maoling. His family went on to produce a lot of high-ranking officials due to their scholarly pursuits.
His writings explained Confucianism's main ideas, including his memorials totaling one hundred and twenty-three. In addition, he wrote his take on the ups and downs of the Spring and Autumn Annals, along with dozens of other essays like "Wen Ju," "Yu Bei," "Fan Lu," "Qing Ming," "Zhu Lin," etc., adding up to over one hundred thousand words—all of which survived. He put together the most useful ones into a book.
Right, let's talk about Dong Zhongshu. Liu Xiang raved about him, saying he was the ultimate emperor's advisor—better than Yi Yin and Lv Shang, and way better than those guys Guan Zhong and Yan Ying who just advised princes.
Liu Xiang's son Liu Xin disagreed. He believed that Yi Yin and Lv Shang were the perfect team for a sage king; without them, the sage king wouldn't have gotten anywhere. Look at Confucius' favorite disciple Yan Hui—when he died, Confucius wailed, "Oh heavens, this is the end of me!" This shows how important Yan Hui was to him; others like Zaiwo, Zigang, Ziyu, and Zixia didn't hold a candle to Yan Hui. Dong Zhongshu came of age after the Han's victory over the Qin. Scholarship was in disarray, the Six Classics scattered and fragmented. He shut himself away to study, determined to master the classics, setting a standard for later scholars and becoming a model for Confucian scholars of his time. However, when considering Dong Zhongshu's teachers and friends, they weren't in the same league as Ziyu and Zixia. So, when Liu Xiang said that Dong Zhongshu was stronger than Guan Zhong and Yan Ying, stronger than Yi Yin and Lv Shang, that was a bit of a stretch. Finally, Liu Xiang's great-grandson Liu Gong was also a true gentleman; he believed that Liu Xin was right.
