The Equality of Ages

Wang ChongJinzhang Book Company (Jinzhang Shuju) · ChinaJun 2024

4.2

Word count: 3.1K words
Chapters: 2

Summary

"Qi Shi" means that ancient and modern societies are the same. "The virtue of the sage is no different before and after, so his governance of the world is no different in ancient and modern times. The heaven of ancient times is the heaven of later times. The people of ancient times are the people of later times." This is the meaning of the title "Qi Shi." The main purpose of this chapter is to criticize the Han Confucian social and historical view that venerates antiquity and demeans the present.

Editor's review

"Qi Shi" is an important chapter in Wang Chong's Lunheng that criticizes the notion of venerating antiquity and demeaning the present. Its core claim is that ancient and modern societies are the same and that the virtue of the sage is no different before and after. The essay takes "the heaven of ancient times is the heaven of later times" and "the people of ancient times are the people of later times" as the basis of its argument, directly refuting the Han Confucian historical view that idealized high antiquity and denigrated later ages. Its value lies not in providing systematic historiography but in displaying rational reflection on revivalism within Eastern Han intellectual circles. The language is plain while the argumentation is sharp, making good use of analogy and rhetorical questions to advance its points. When reading, it can be understood within the overall "hating falsehood" stance of Lunheng, and it can also serve as introductory material for observing the debates between modern-text and ancient-text learning in the Han dynasty and the evolution of historical ideas. It is suitable for careful reading by readers interested in intellectual history and Qin-Han philosophy. The text is not long but the argumentation is dense; reading it alongside other chapters of Lunheng is recommended to grasp the coherence of Wang Chong's thought.

Who it's for

A good fit for

Readers interested in Qin-Han intellectual history and Han dynasty philosophy
Readers who wish to understand the ancient notion of venerating antiquity and demeaning the present and its critique
Chinese literature students who need to study selected chapters of Lunheng
Readers who enjoy short essays of logical argumentation and intellectual criticism

Not a good fit for

Readers expecting systematic general history or popular historical stories
Readers lacking a foundation in classical Chinese who are unwilling to use annotations
Readers who prefer literary prose or lyrical works

Reading tips

First read through the original text once, marking key terms and phrases such as "qi shi" and "ancient and modern are no different," then review the structure of the argument.
Read alongside chapters such as "Ziran" and "Shizhi" in Lunheng to understand Wang Chong's overall intellectual stance.
While reading, note how the author refutes the veneration of antiquity and demeaning of the present through the three dimensions of heaven, people, and virtue, and make brief annotations.

About the publisher

Jinzhang Book Company (Jinzhang Shuju) China · Founded in 1901

Jinzhang Book Company (Jinzhang Shuju) was a private publishing and distribution house in Shanghai during the late Qing and early Republican periods, issuing traditional works by lithographic printing. Judging from the 1,194 titles in the collection, its publishing focused on classical poetry, Eastern philosophy, historical reading, traditional Chinese medical texts, and canonical works, along with books on literary appreciation. Representative titles include the poetry and prose collections of Du Fu and Ouyang Xiu; historical works such as the Book of Han and Zizhi Tongjian; classical texts such as the Book of Documents and Mencius; and specialized and literary classics such as Treatise on Cold Damage and Li Sao. Its author resources cover major figures across the ages, including Du Fu, Ban Gu, Sima Guang, Zhang Zhongjing, Qu Yuan, Ouyang Xiu, and Tang Shenwei, reflecting the house's characteristic reliance on traditional scholarship and medical literature while serving general readers. Public information on its early history and operational details is limited, so no conjecture is offered here.

版权信息
卷十八

FAQ

What is the core viewpoint of "Qi Shi"?

This chapter argues that ancient and modern societies are the same, that the virtue of the sage is no different before and after, and therefore the effects of governance should not be viewed as different between ancient and modern times. Wang Chong uses "the heaven of ancient times is the heaven of later times" and "the people of ancient times are the people of later times" as his basis to criticize the Han Confucian historical view of venerating antiquity and demeaning the present, emphasizing that high antiquity should not be idealized while later ages are denigrated.

Do I need to read other chapters of Lunheng before reading "Qi Shi"?

You do not need to read all of them, but it is recommended to understand at least the overall purpose of Lunheng, "hating falsehood." If you can first read chapters such as "Ziran" and "Shizhi," it will be easier to grasp Wang Chong's argumentative logic against blind worship of antiquity; reading this chapter alone is also possible, but attention should be paid to its argumentative context.

Is this chapter suitable as introductory material for intellectual history?

It can be used as supplementary material, but it is not recommended as the only introductory reading. This chapter is not long and its arguments are concentrated. It is suitable for reading after understanding the debates between modern-text and ancient-text learning in the Han dynasty and the basic background of Lunheng, and it can help readers concretely experience Eastern Han intellectual circles' reflection on revivalist ideas.

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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.