On Confucian Exaggeration

Wang ChongNanhai Publication Company · ChinaJun 2024

4.1

Word count: 4.5K words
Chapters: 2

Summary

The "Ru Zeng" chapter of Wang Chong's Balanced Inquiries is an important piece of critical writing in the intellectual history of the Eastern Han. Taking as its starting point the Confucian texts' praise of the virtue of Yao and Shun, it points out that those texts exaggerate when they extol Yao, Shun, Wen, and Wu: to say that in the age of Yao and Shun "not one person was punished" and that during the reigns of Wen and Wu "for over forty years punishments were set aside and unused" is to "add" to the facts. Wang Chong does not deny the achievements in governance by virtue of these sage kings; he holds that "saying few people violated the law and punishments were rarely used" is credible, and he opposes inflating the facts for the sake of glorification. This truth-seeking attitude of "hating falsehood" embodies Wang Chong's plain materialist and rational critical spirit and offers later readers a methodological resource for discerning propagandistic narratives. The chapter is short and its argument clear; it can serve both as an introductory selection for studying Balanced Inquiries and as supplementary material for the history of ancient thought and training in critical thinking. When reading, one should keep in mind the background of Han dynasty Confucianism's sole dominance and the prevalence of prognostication texts, so as to understand the contemporary significance of Wang Chong's style of questioning seen in chapters such as "Ding Gui" and "Wen Kong".

Editor's review

The "Ru Zeng" chapter, selected from Wang Chong's Lunheng, is an important piece of critical writing in the intellectual history of the Eastern Han. Opening with the Confucian texts' praise of the virtue of Yao and Shun, it points out that these texts exaggerate when they extol Yao, Shun, Wen, and Wu: to say that in the age of Yao and Shun "not one person was punished" and that the achievements of Wen and Wu meant "punishments were set aside and unused for over forty years" is to "add" to the facts. Wang Chong does not deny the achievements in governance by virtue of these sage kings; he holds that "saying few people violated the law and punishments were rarely used" is credible, and he opposes inflating the facts for the sake of glorification. This truth-seeking attitude of "hating falsehood" embodies Wang Chong's plain materialist and rational critical spirit and offers later readers a methodological resource for discerning propagandistic narratives. The chapter is short and its argument clear; it can serve both as an introductory selection for studying Lunheng and as supplementary material for the history of ancient thought and training in critical thinking. When reading, one should keep in mind the background of Han dynasty Confucianism's sole dominance and the prevalence of prognostication texts, so as to understand the contemporary significance of Wang Chong's style of questioning seen in chapters such as "Wen Kong" and "Yu Zeng".

Who it's for

A good fit for

students and enthusiasts interested in ancient Chinese intellectual history and Eastern Han philosophy
readers in literature and history who need training in critical reading and the analysis of historical sources
researchers studying Lunheng or the evaluation of Han dynasty Confucianism
those who enjoy short classical argumentative essays and wish to build experience in reading literary Chinese

Not a good fit for

readers seeking the complete Lunheng or lengthy systematic annotations
beginners hoping for a quick overview of Wang Chong's life and thought as a whole
readers who prefer literary prose to argumentative and expository writing

Reading tips

First read through the original text, marking key judgment sentences such as "the Confucian texts say" and "this is to add to it", and trace Wang Chong's steps of argument.
Read in light of the historical background of Han dynasty Confucianism's sole dominance, and understand why he specifically set out to examine the excessive praise of the sage kings.
Read alongside chapters such as "Wen Kong" and "Yu Zeng" in Lunheng to appreciate the consistency of Wang Chong's stance of "hating falsehood".
After reading, try to restate in your own words the difference between "using punishments sparingly" and "not using punishments", to check whether you have grasped the core argument.

About the publisher

Nanhai Publication Company China · Founded in 1988

Nanhai Publication Company is a comprehensive publisher known for its literature and arts titles, covering fields such as classical poetry, martial arts fiction, and folk literature. Judging from the more than 1,600 books in the database, the company has released classical poetic works including the Nineteen Old Poems and the Nine Songs, as well as multiple volumes of Huanzhulouzhu's series The Swordsmen of Mount Shu, along with related writings by authors such as Guan Hanqing, Qu Yuan, Zuo Si, and Wang Zhihuan. Its publishing character lies in balancing the organization of classic texts with the dissemination of popular literature, placing poetry anthologies alongside long martial arts novels and presenting a relatively diverse literary profile. Public information is limited, and further details about its editorial practices and series planning remain to be supplemented.

版权信息
卷八

FAQ

What claim does Wang Chong mainly refute in the "Ru Zeng" chapter?

He refutes the Confucian texts' excessive glorification of Yao, Shun, Wen, and Wu, such as the claim that in the age of Yao and Shun "not one person was punished" and that in the era of Cheng and Kang "punishments were set aside and unused for over forty years". Wang Chong holds that it is possible that few violated the law and punishments were rarely used, but to say that no one at all was punished and that punishments were laid aside unused is an exaggerated, inflated statement.

What does "zeng" mean in the chapter title?

"Zeng" means to add or exaggerate, that is, to add embellishing words to the facts. By "Confucian exaggeration" Wang Chong refers to the phenomenon in Confucian texts of inflating facts in order to praise the sage kings, which reflects his stated aim of opposing falsehood and pursuing solid evidence.

Does this text deny the virtue of Yao, Shun, Wen, and Wu?

It does not. Wang Chong acknowledges that Yao and Shun were excellent in virtue and that Wen and Wu had magnificent achievements, and he also accepts that at the time few violated the law and punishments were sparingly used; what he opposes is the fabrication of absolute claims such as "not one person was punished" and "punishments were set aside and unused" for the sake of glorification. This is an examination of the truthfulness of the account, not a denial of the sage kings themselves.

What background knowledge is needed before reading this chapter?

An understanding of the background of the Eastern Han, when Confucianism's status rose and the trends of prognostication texts and excessive praise prevailed, will make Wang Chong's target easier to grasp. In addition, knowing the overall stated aim of Lunheng, "hating falsehood", and the basic historical facts about Yao, Shun, Wen, Wu, Cheng, and Kang is enough for a smooth reading.

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About the author

Wang Chong Author · Chinese

Wang Chong (27–c. 97), courtesy name Zhongren, was a native of Shangyu in Kuaiji (present-day Shaoxing, Zhejiang). A thinker, literary critic, and atheist of the Eastern Han, he entered the Imperial Academy in Luoyang in his youth and studied under Ban Biao; later he left office, stayed at home, and devoted himself to writing. His representative work, the eighty-five-chapter Lunheng (Balanced Inquiries), criticizes Chenwei superstition and the theory of interactions between Heaven and humanity, advocates a naturalist theory of qi, and stands as an important representative of Han-dynasty materialist thought. Wang Chong valued evidence and analysis in his writing, often developing arguments through questions and debates in a plain but sharp style. The collection holds sixty-nine of his works, including such pieces as Shizhi pian, Wenkong pian, Ziran pian, Daoxu pian, Duizuo pian, and Hanwen pian, covering philosophy, social criticism, and literary appreciation. He championed independent thinking and opposed blind submission to authority, exerting a lasting influence on later thought and literary criticism.