Abstract
This is a comparative study of the Guodian texts Tang Yu zhi dao 唐虞之道 and Zhong xin zhi dao 忠信之道. The study takes certain formal similarities of both texts and a hypothesis on the early development of books in early China as a pretext to re-examine both manuscripts. The study has two aims: first, to examine the degree of argument cohesion in Tang Yu zhi dao and to juxtapose the structure of its argument with that of Zhong xin zhi dao. Second, to compare what distinguishes both manuscripts on the level of textual construction and argument, using this comparison to reflect on Sarah Allan’s idea of the gradual amalgamation of short textual portions into argumentation texts.
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Notes
- 1.
Two attempts by tomb robbers to open the tomb in August and October of 1993 led to a rescue excavation, lasting from 18 to 24 October of the same year. The robbers reportedly had reached the head compartment of the tomb causing significant chaos and damage to grave goods. The situation was further aggravated by mud swept in during rainfalls. The head compartment of the tomb also contained the texts on bamboo. The excavation report mentions that the bamboo strips were in disarray. More important, parts of the strips had reportedly been stolen (Jingmenshi Bowuguan 1997: 35, 37, chart 4).
- 2.
Scott Cook points out, however, that both texts are distinct in very subtle ways, like the consistent writing style of particular characters (Cook 2012: 50–51).
- 3.
“The physical similarity does not say anything about an intellectual connection between the Tang Yu zhi dao and the Zhong xin zhi dao; it only suggests, again, that the manuscripts were produced in chronological and spatial proximity and were possibly even manufactured at the same workshop” (Meyer 2012: 16).
- 4.
Generally, texts that present an argument serve the purpose of persuasion. They can be distinguished, for instance, from chronicles that list historical events, or stories that narrate actual or fictional events. All these works may serve the purpose of persuading but they distinguish themselves from argumentation texts in that the latter make this purpose explicit.
- 5.
Rudolf Wagner’s studies of early third century interlocking parallel style commentaries are an early example of research into argument structures (Wagner 1986: 95–96). More recently Dirk Meyer has taken up and slightly modified his approach (Meyer 2012). More on forms of argument in early Chinese texts can be found in Gentz and Meyer (2015).
- 6.
I should make clear from the beginning that such an approach would be impossible without the arduous work of many scholars around the world. This study is intended not as a critique of existing endeavours but as a continuation of their efforts.
- 7.
While Allan does not mention this explicitly, her approach may also have been inspired by the work of Dirk Meyer (2012). His work is mentioned in her bibliography. Meyer’s theory, however, differs from Allan’s insofar as he limits his observation to a particular subset of what he considers to be philosophical texts. He starts from the idea of units of thoughts that became gradually incorporated into complex argument-based texts. Allan’s much broader starting point is the limits posed by writing materials in ancient China.
- 8.
Lack of coherence means, for example, that chapters like “The Way of Rulers” (jun dao 君道) or “The Way of Ministers” (chen dao 臣道) consist of sections that illustrate aspects of good or bad government or ministerial behaviour but that the sequence of sections lacks a particular setup. Theoretically sections within one chapter could be swapped around without serious impact on the overall argument. Chapter 13 “The Way of Ministers” is a case in point: It appears that Xun Kuang’s 荀況 gist in this chapter is that disobeying the commands of one’s lord could be an expression of absolute loyalty if it served to preserve the lord and his state. Other sections from the chapter, for example discussing grades of ministers, seem to prepare the argument surrounding the actions of Xun’s contemporaries Lord Pingyuan and Lord Xinling. However, the chapter lacks a build up toward their actions or the author’s conclusion (cf. Wang [1891] 1986: 8.151–71; Hutton 2014: 117–40). With regard to the degree of argument precision reached within each of the sections I find it hard to accept that Xunzi or his immediate transmitters could not achieve this degree of cohesion for an entire set of sections.
- 9.
That Allan arrived at the most meaningful arrangement of the bamboo strips of Tang Yu zhi dao to date is also attested by Yuri Pines in his review of her book (Pines 2016: 168).
- 10.
Allan considers the prime theme of Tang Yu zhi dao to be “Abdication as the fullest expression of humaneness and rightness.” Further themes are “Loving kin and honoring worthies”, “The six thearchs”, and “The sage ruler and natural order.”
- 11.
This is also suggested by the approach in a dissertation on the text Guiguzi 鬼谷子 that the editors recommend and describe as an important predecessor of their own work (Broschat 1985: 87–107).
- 12.
- 13.
- 14.
My rendering of the six sentences of the above passage follows the reconstruction of the editors with the exception of the fifth character where I follow Cook’s choice (Jingmenshi Bowuguan 1998: 157; Cook 2012: 546). Contrary to Cook and Allan I assume that 窮 should have the same meaning (Allan 2015: 119).
- 15.
The term “author” is used here as a possibility. Various authors could have been involved in the creation of this text, not only when an amalgamation process of individual sections is assumed.
- 16.
慈 is rendered here as “concern” since it primarily describes the intimate emotional concern of parents for their children, and by extension such concern of a ruler for his people (Harbsmeier 1989).
- 17.
Here may lie the reason why the editors initially suggested putting the citation at the end of the text (Jingmenshi Bowuguan 1998: 158).
- 18.
For sources on the debate of the origin of this citation see Cook (2012: 557n80).
- 19.
Follows Qiu Xigui (Jingmenshi Bowuguan 1998:158n8).
- 20.
Wagner underlines that such statements can appear in parallel segments, that the sentences are completed with ye 也, and that the statements of principle are stated, not argued (Wagner 2015: 63).
- 21.
- 22.
- 23.
- 24.
- 25.
The translations of the “title of the manuscript” are “The Way of Loyalty and Trustworthiness” and similar (Wong 2006: 125–55; Cook 2012: 565–82). Further “The Way of Fidelity and Trustworthiness” (Meyer 2012: 31–52). A more recent attempt with a different rendering for zhong is “The Way of Conscientiousness and Trustworthiness” (Chung 2015: 1–115).
- 26.
This is quite a step from Li Ling, who suggested that the text consisted of paragraphs that introduced four different aspects of zhong 忠 and xin 信 (Li 2002: 100)
- 27.
Meyer adds that in most cases within Zhong xin zhi dao the structure is doubled, leading to a 1ab-2ab-c scheme: “The second ab group fulfils two functions. First, it further refines and so concludes the information given in the first ab group (1ab). As such it functions as the c component to the first ab group. Second, it continues the argument, which then is concluded by the final component c” (Meyer 2012: 35).
- 28.
I am in the process completing a study of zhong 忠 (Schimmelpfennig in preparation).
- 29.
I do not really question the rendering of the second central idea of xin as “trustworthiness”. Since this rendering of xin implies a range of meanings like credibility, reliability, plausibility, authenticity, or believability, I prefer the more plain translation of “being reliable” in the sense of doing what one has promised to do.
- 30.
With one exception all choices of disputed characters for my own translation have been made on the basis of existing options that have been suggested by specialists. References to these suggestions can be found in the notes that accompany Meyer’s or Cook’s translation (Meyer 2012: 260–67; Cook 2012: 575–81).
- 31.
For the understanding of e 訛 compare its use in the poem “Mian shui” 沔水 in the Book of Songs (Karlgren 1950: 127). Wang Zijin reads the fourth character as rong 容 instead of hai 害 (Wang 1999: 47). The source of Wang’s reconstruction is unclear but a look at the bamboo strip itself reveals that the character in question is written with only two horizontal strokes instead of three strokes between the character for “roof” above and for “mouth” below (Jingmenshi Bowuguan 1998: 21, 139).
- 32.
That the expression is even stronger is suggested by Confucius’ distinction of the worries of the nobleman preserved in External Tradition of the Han Family to the Book of Songs (Hanshi waizhuan 韓詩外傳) between the completely ignorant (fu zhi 弗知), those who know but do not learn (zhi er bu xue 知而不學), and those who are learned but do not put their learning into practice (xue er bu xing 學而不行) (Lau 1992: 4).
- 33.
This expression can be found in various texts of the time in the meaning of “someone that does not fit [into a certain group]” or who is “intolerable”.
- 34.
- 35.
- 36.
- 37.
For this relationship cf. Fletcher (1993: 62). This should not be confused with possible degrees of how uprightness and reliability are put into practice by those trying to adhere to the requirements suggested by these notions.
- 38.
Cf. Analects 1.4; 1.8; 5.19; 14.7; 16.10.
- 39.
The reading of dan 亶 follows the editors (Jingmenshi Bowuguan 1998: 164n19).
- 40.
Chung uses the variant rendering “fundamental principle” for dao (Chung 2015: 115).
- 41.
子張問行。子曰: 言忠信, 行篤敬, 雖蠻貊之邦行矣; 言不忠信, 行不篤敬, 雖州里行乎哉? Zi Zhang asked about getting by in the world. The Master replied: “In your speech be upright and reliable, and in your conduct be sincere and respectful. In this way, you will always get by in the world, even if you find yourself in some barbarian state. If your words are not upright and reliable, and your conduct is not sincere and respectful, how can you possibly get along, even in your own region?” (Slingerland 2003: 176). I only changed Slingerland’s renderings of zhong and xin as “dutiful” and “trustworthy” into those used here.
- 42.
This does not, however, rule out, theoretically speaking, that Tang Yu zhi dao could have had a place in a larger compilation.
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Schimmelpfennig, M. (2019). How to Achieve Good Governance: Arguments in the Tang Yu zhi dao 唐虞之道 (The Way of Tang and Yu) and the Zhong xin zhi dao 忠信之道 (The Principles of Uprightness and Reliability). In: Chan, S. (eds) Dao Companion to the Excavated Guodian Bamboo Manuscripts. Dao Companions to Chinese Philosophy, vol 10. Springer, Cham. https://doi.org/10.1007/978-3-030-04633-0_5
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