Description
reading article and answer three questions, you can choose three on the list.below is instruction from schoolWe will have an online debate this week on the Discourses on Salt and Iron. Based on a close reading of the texts (25 pages attached), you should construct your arguments in defence or critique of either the Literati or the Lord Grand Secretariat. When you write your views, you should develop your arguments by answering at least three specific questions given below (those questions given on the left panel of the text). Everyone is required to post your answers in the form of a brief essay (500 words),. You are more than welcome to make connections to contemporary issues in Canadian, Chinese, and American politics and foreign affairs. Do you see any parallels between Han Chinese discourses on good government and political discourses of our time? Spell them out in your own words! Chapter 11. What are the policies that are at issue?2. Why according to the Lord Grand Secretary were these necessary?3. What according to the Literati is the basis for economic well-being at home and peace abroad?Chapter 21. What according to the Literati is the basis for economic well-being at home and peace abroad?2. What do the literati think the economic goals of government should be?3. What does each side think of trade and merchants?Chapter 31. Why is profit (not) bad?2. Why is circulation (not) bad?Chapter 161. Why are there troops on the border according to the Lord Grand Secretary?2. How should the government approach foreign relations according to the Literati?Chapter 171.Is it right for officials to pursue wealth?Chapter 181. What does the Lord Grand Secretary think of the Literati and why?2. What do the Literati think of officials like the Lord Grand Secretary and why?
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Discourses on
Salt and Iron
State and Society in
Eastern and
Western Han
鹽
鐵
論
The Discourses on Salt and Iron is the record of a debate
over the relationship of government to society that was held after
the reign of Emperor Wu (r. 141–87 BCE) in response to
complaints about policies initiated during Emperor Wu’s reign.
Those policies had greatly increased the role of government in
order, among other things, to pay the costs of imperial expansion.
Defending the policies was the Lord Grand Secretary; the Literati
speak for the critics. We invite you to take a stand and debate
these matters – but also to understand the rationales of both sides.
To help with that we have included some questions you might
consider when reading each of the chapters we have selected.
1
CHAPTER 1
CHAPTER 1
1. What are the
The Basic Argument
policies that are at
a. It was the sixth year of the shiyuan era1, when an imperial
issue?
edict directed the Chancellor and the Imperial secretaries to
confer with the recommended Worthies and Literati2, and to
2. Why according to
enquire of them as to the rankling grievances among the
people.
the Lord Grand
Secretary were these
necessary?
b. The Literati responded as follows: It is our humble opinion
that the principle of ruling lies in forestalling wantonness
while extending the elementals of virtue, in discouraging
3. What according to
the Literati is the
basis for economic
well-being at home
and peace abroad?
mercantile pursuits while inspiring benevolence and
righteousness. Let lucre never be paraded before the eyes of
the people; only then will enlightenment flourish and mores
improve.
c. But now with the salt, iron, and alcohol monopolies, as well
as equalizing distribution3 established in the commanderies and
feudal states, the government has entered into financial
competition with the people, destroying natural simplicity
and innocence, while fostering selfishness and greed. As a
result, few among our people take up the foundation of
livelihood4, while many flock to the non-‐‑essential offshoots5.
When embellishment is overwrought, it weakens the core
substance; when the branches are overgrown, then the
foundation is eroded. When the non-‐‑essential offshoots are
cultivated, the people become frivolous; when the foundation
81 BCE
1
2
is developed, the people are simple and guileless. The people
recommended to the government in
being simple, wealth will abound; when the people are
the previous year.
extravagant, cold and hunger will follow. We pray that the
Worthies and Literati are talents
3
salt, iron, and alcohol monopolies and the system of equalizing
equalize or balance prices by
distribution be abolished so that the principal industries may
transporting and redistributing
be encouraged while secondary occupations thwarted, and
Han government’s attempt to
commodity surplus to parts of the
empire where they are scarce.
i.e. agriculture
d. The Lord Grand Secretary said: When the Xiongnu rebelled
4
For instance, crafts or trading.
5
agriculture broadly benefited.
against our authority and frequently raided and devastated
the frontier settlements, to be constantly on the watch for
2
3
CHAPTER 1
them was a great strain upon the military of the Middle
Kingdom; but without measures of precaution, these forays
and depredations would never cease. The late Emperor,
1. What are the
grieving at the long suffering of the people at the frontier who
policies that are at
live in fear of capture by the barbarians, caused consequently
forts and seried signal stations to be built, where garrisons
issue?
were held ready against the nomads. When the revenue for
the defence of the frontier fell short, salt, iron, and alcohol
2. Why according to
monopolies were established, and the system of equalizing
distribution introduced, for the purpose of increasing supply
the Lord Grand
Secretary were these
necessary?
and wealth, so as to furnish the frontier expenses.
e. Now our critics here, who demand that these measures be
abolished, at home would have the hoard of the treasury
entirely depleted, and abroad would expose our soldiers who
3. What according to
the Literati is the
basis for economic
well-being at home
and peace abroad?
defend the barriers and mount the walls to all the hunger and
cold of the borderland. How else do they expect to provide
for them? It is not expedient to abolish these measures!
f.
The Literati: Confucius observed that “the ruler of a kingdom
or the head of a house is not concerned about his people
being few, but about lack of equitable treatment; nor is he
concerned about poverty, but over the presence of
discontentment.” Thus the Son of Heaven should not speak
about much and little, the feudal lords should not talk about
advantage and detriment, ministers about gain and loss, but they
should cultivate benevolence and righteousness, to set an
example to the people, and extend wide their virtuous
conduct to gain the people’s confidence. Then will nearby folk
lovingly flock to them and distant peoples joyfully submit to
their authority. Therefore “the master conqueror does not
fight; the expert warrior needs no soldiers; the truly great
commander requires not to set his troops in battle array.”6
Good practices at temples and the court will lead to success at
the front and victorious return. The king who practices
benevolent administration should be matchless in the world;
for him, what use is expenditure?
A quotation from the Guliang
6
commentary on the Spring and
Autumn Annals.
g. The Lord Grand Secretary: The Xiongnu, savage and wily,
boldly push through the barriers and harass the Middle
Kingdom, massacring the provincial population and killing
3
CHAPTER 1
the keepers of the Northern Frontier. They long deserve
punishment for their unruliness and lawlessness. But His
Majesty graciously took pity on the insufficiency of the
1. What are the policies
multitude and did not suffer his lords and knights to be
that are at issue?
exposed in the desert plains. If there is hardly the intention of
confronting the Xiongnu in the north with armours and
2. Why according to the
spears, but only the desire to do away with the salt and iron
monopoly and equalizing distribution, it would only grievously
Lord Grand Secretary
were these necessary?
diminish our frontier supplies and impair our military plans.
I cannot consider favorably a proposal so heartlessly
dismissing the frontier question.
3. What according to the
Literati is the basis for
economic well-being
at home and peace
abroad?
h. The Literati: The ancients held in honor virtuous methods and
discredited resort to arms. Thus Confucius said: “If distant
People are not submissive, all the influences of civil culture
and virtue are to be cultivated to attract them to be so; and
when they have been so attracted, they must be made
contented and tranquil?”7 Now these virtuous principles are
discarded and reliance put on military force; troops are raised
to attack the enemy and garrisons are stationed to make ready
for him. It is the long drawn-‐‑out service of our troops in the
field and the ceaseless transportation for the needs of the
commissariat that cause our frontier soldiers to suffer from
hunger and cold abroad, while the common people are
burdened with labor at home. The establishment of the salt
and iron monopoly and the institution of finance officials to
supply the army cannot be a sustainable strategy; it is
therefore desirable that they now be abolished.
i.
made open the ways for both foundational and branch
industries and facilitated equitable distribution of goods.
Markets were provided to meet various demands at one
place: There people of all classes and goods of all kinds could
then be gathered, so that farmer, merchant, and worker could
7
The Lord Grand Secretary: The ancient founders of the state
each obtain what he desired, make the exchange and return
From the Analects.
home. The Book of Change says, “Facilitate exchange so that
the people will be unflagging in industry.” Thus without
artisans, the farmers will be deprived of the use of
implements; without merchants, all prized commodities will
4
5
CHAPTER 1
be cut off. The former would lead to stoppage of grain
production, the latter to exhaustion of wealth. It is clear that
the salt and iron monopoly and equalizing distribution are
1. What are the
really intended for the circulation of amassed wealth and the
policies that are at
regulation of the consumption according to the urgency of the
need. It is inexpedient to abolish them.
issue?
j.
2. Why according to
The Literati: Lead the people with virtue and the people will
return to honest simplicity; entice the people with gain, and
they will become vicious. Vicious habits would lead them
the Lord Grand
Secretary were these
necessary?
away from righteousness to follow after gain, with the result
that people will swarm on the road and throng at the
markets. Laozi states, “a poor country may appear plentiful,”
not because it possesses abundant wealth, but because when
3. What according to
the Literati is the
basis for economic
well-being at home
and peace abroad?
desires multiply, the people become reckless. Hence the true
king promotes the foundation (agriculture) and discourages
branch industries; he checks the people’s desires through the
principles of propriety and righteousness, and in this way
accumulate food and wealth. In his market, merchants do not
circulate useless goods, artisans do not make useless
implements. Thus merchants should only serve the purpose
of circulating overstock commodities, and the artisans of
providing tools; they should not become the principal
concern of the government.
k. The Lord Grand Secretary: Guanzi is reported to have said:
“A country may possess a wealth of fertile land and yet its
people may be underfed – the reason lying in lack of an
adequate supply of agricultural implements. It may possess
rich natural resources in its mountains and seas and yet the
people may be deficient in wealth the reason being in the
insufficient number of artisans and merchants.” The scarlet
lacquer and pennant feathers of Long and Shu, the leather
goods, bone and ivory of Jing and Yang, the cedars, lindera,
and bamboo rods of Jiangnan, the fish, salt, rugs, and furs of
Yan and Qi, the lustrine yarn, linen, and hemp-‐‑cloth of Yan
and Yü, are all necessary commodities to maintain our lives
and provide for our death. But we depend upon the
merchants for their distribution and on the artisans for giving
them their finished forms. This is why the Sages availed them
5
CHAPTER 1
of boats and bridges to negotiate and gulleys, and
domesticated cattle and horses for travel over mountains and
plateau. Thus by penetrating to distant lands and exploring
1. What are the
remote places, they were able to exchange all goods to the
policies that are at
benefit of the people. Hence His late Majesty established
officers in control of iron to meet the farmer’s needs and
issue?
provided equalizing distribution to make sufficient the people’s
wealth. Thus, the salt and iron monopoly and the equalizing
2. Why according to
the Lord Grand
Secretary were these
necessary?
3. What according to
the Literati is the
basis for economic
well-being at home
and peace abroad?
distribution supported by the myriad people and looked to as
the source of supply, cannot conveniently be abolished.
l.
The Literati: That a country possesses a wealth of fertile land and
yet its people are underfed is due to the fact that merchants and
workers have prospered unduly while the fundamental
occupations have been neglected. That a country possesses rich
natural resources in its mountains and seas and yet its people lack
capital is because the people’s necessities have not been
attended to, while luxuries and fancy articles have multiplied.
The fountain-‐‑head of a river cannot fill a leaking cup;
mountains and seas cannot over-‐‑whelm streams and valleys.
This is why Pan Geng practiced communal living, Shun hid
away gold, and Gao Di forbade merchants and shopkeepers
to be officials. Their purpose was to discourage habits of
greed and fortify the spirit of extreme earnestness. Now with
all the discriminations against the market people, and
stoppage of the sources of profit, people still do evil. What if
the ruling classes should pursue profit themselves? The
Zhuan says, “When the princes take delight in profit, the ministers
become mean; when the ministers become mean, the minor officers
become greedy; when the minor officers become greedy, the people
become thieves.” Thus to open the way for profit is to provide a
ladder to popular misdemeanor.
m. The Lord Grand Secretary: Formerly the Princes in the
provinces and the demesnes sent in their respective products
as
tribute.
The
transportation
was
vexacious
and
disorganized; the goods were usually of distressingly bad
quality, often failing to repay their transport costs. Therefore
Transportation Officers have been provided in every province
to assist in the delivery and transportation and for the
6
7
CHAPTER 1
1. What are the
policies that are at
issue?
2. Why according to
the Lord Grand
Secretary were these
necessary?
3. What according to
the Literati is the
basis for economic
well-being at home
and peace abroad?
speeding of the tribute from distant parts. So the system came
to be known as equalizing distribution. A Receiving Bureau has
been established at the capital to monopolize all the
commodities, Buying when prices are low, and selling when
prices are high, with the results that the Government suffers
no loss and the merchants cannot speculate for profit. This is
therefore known as the balancing standard. With the balancing
standard people are safeguarded from unemployment; with
the equalizing distribution people have evenly distributed
labor. Both of these measures are intended to equilibrate all
goods and convenience the people, and not to open the way
to profit and provide a ladder to popular misdemeanor.
n. The Literati: The Ancients in levying upon and taxing the
people would look for what the latter were skilled in, and not
seek for those things in which they were not adept. Thus the
farmers contributed the fruits of their labor, the weaving
women, their products. Now the Government leaves alone
what the people have and exacts what they have not, with the
result that the people sell their products at a cheap price to
satisfy demands from above. Recently in some of the
provinces and demesnes they ordered the people to make
woven goods. The officers then caused the producers various
embarrassments and bargained with them. What was
collected by the officers was not only the silk from Ji and Tao,
or cloth from Shu and Han, but also other goods
manufactured by the people which were mischievously sold
at a standard price. Thus the farmers suffer twice over while
the weaving women are doubly taxed. We have not yet seen
that your marketing is “equable”. As to the second measure
under discussion, the government officers swarm out to close
the door, gain control of the market and corner all
commodities. With commodities cornered, prices soar; with
prices rising, the merchants make private deals by way of
speculation. Thus the officers are lenient to the cunning
capitalists, and the merchants store up goods and accumulate
commodities waiting for a time of need. Nimble traders and
unscrupulous officials buy in cheap to get high returns. We
have not yet seen that your standard is “balanced.” For it
seems that in ancient times equalizing distribution was to bring
7
CHAPTER 1
1. What are the policies
about equitable division of labor and facilitate transportation
of tribute; it was surely not for profit or to make trade in
commodities.
that are at issue?
CHAPTER 2
2. Why according to the
Hold Fast The Plough
Lord Grand Secretary
were these necessary?
3. What according to the
Literati is the basis for
economic well-being at
home and peace
abroad?
CHAPTER 2
1. What according to
the Literati is the
basis for economic
well-being at home
and peace abroad?
2. What do the literati
think the economic
goals of government
should be?
3. What does each side
think of trade and
merchants?
a. The Lord Grand Secretary: The true King should stopper
Nature’s wealth, restrict and regulate tax-barriers and
markets; in his hand lies the power of adjusting the balance of
trade and in his keeping is the right utilization of the seasons:
for through his control of the ratio of production he can curb
the people. In years of abundance with harvest tall, he stores
and bins to provide for times of scarcity and want; in evil
years of dearth he circulates moneys and goods and tempers
the flow of surplus to meet the deficiency. In ancient days
during the flood of Yü and the drought of Tang, when the
masses of the people, at the end of their resources, were
forced to borrow from one another in order to obtain the
prime necessities of life, food and clothing, Yü coined money
for the people out of the metal of Li Shan, and Tang out of the
copper of Yan Shan, and the world praised their benevolence.
Some time ago, on account of financial difficulties, our
fighting forces occasionally could not get their pay. Recently
due to natural calamities East of the Mountains, Qi and Zhao
suffered from a major famine. It was entirely due to the stores
accumulated through the system of equalizing distribution and
the hoard in public granaries that the troops were provided
for and the distressed people succored. Thus the goods of
equalizing distribution and the capital of the Treasury are not
for the purpose of exploiting the people or solely for military
uses, but also for the relief of the needy and as a recourse
against flood and drought.
b. The Literati: The rulers of antiquity taxed the people but a
tithe, while they kept open the ponds and weirs according to
season without restrictions, so that all the Black Haired People
spread themselves in the southern fields never neglecting their
occupations. Thus three years’ farming would yield a store of one
year’s surplus; nine years’ farming would yield a store of three
years’ surplus. This is how Yü and Tang prepared against
flood and drought and made the people content. But if the
grass and weeds be not cleared and the field not regularly
cultivated, there would be no sufficiency even though a
monopoly over the wealth of the mountains and seas be
8
9
CHAPTER 2
1. What is the goal of
economic
management
according to the
Lord Grand
Secretary?
2. What do the literati
think the economic
goals of government
should be?
3. What does each side
think of trade and
merchants?
effected and a hundred sorts of profit be developed. Hence
the ancients honored manual labor and attended to the
fundamental industry, so that they sowed and planted in
abundance, everyone worked on the land according to
season, and food clothing were always sufficient. People did
not suffer even in the face of several bad years. Agriculture
should be the fundamental occupation of men, clothes and
food being of primary necessity to the people. With both of
these attended to, the country will be rich and the people at
peace. In the words of the Book of Poetry: Those hundred
houses being full, the wives and children have a feeling of repose.
c. The Lord Grand Security: The worthies and the sages did not
found their families by means of one room, nor did they
enrich the state through one way. Thus Guan Zhong won the
Protectorate through the shrewd use of his power, while the
Fan clan perished because of its strength and size. If one must
resort to agriculture alone to make a living and found a
family, then Shun would not have had to make pottery and Yi
Yin would not have had to be a cook. Hence, the Empire
Builder acts according to the principle: I honor what the whole
world despises and value what the whole world slights. He would
exchange the non-essential for the fundamental and secure
the substantial with his own emptiness. Now the treasures of
the mountains and marshes and the reserves of the equalizing
distribution system are means of holding the balance of
natural wealth and controlling the principalities. Ru Han gold
and other insignificant articles of tribute are means of
inveigling foreign countries and snaring the treasures of the
Qiang and the Hu. Thus, a piece of Chinese plain silk can be
exchanged with the Xiongnu articles worth several pieces of
gold and thereby reduce the resource of our enemy. Mules,
donkeys and camels enter the frontier in unbroken lines;
horses, dapples and bays and prancing mounts, come into our
possession. The furs of sables, marmots, foxes and badgers,
colored rugs and decorated carpets fill the Imperial treasury,
while jade and auspicious stones, corals and crystals, become
national treasures. That is to say, foreign products keep
flowing in, while our wealth is not dissipated. Novelties
flowing in, the government has plenty. National wealth not
being dispersed abroad, the people enjoy abundance. So the
Book of Poetry describes it: Those hundred being full, the wives
and children have a feeling of repose.
d. The Literati: In ancient times merchants circulated goods
without premeditation, artisans got their price without
cheating. Therefore when the true gentleman farmed, hunted
or fished he was in reality doing but one thing. Trade
9
CHAPTER 2
promoted dishonesty. Artisans provoke disputes. They lie in
wait for their chance without a scruple. Thus avaricious men
become cheats and honest men avaricious. In the olden time
when Jie filled the palace halls with singing girls in
embroidered clothes, Yi Yin withdrew himself and went to
Bo, while the singing girls finally ruined his state. Now mules
and donkeys are not as useful as cattle and horses. Sable and
marmot furs, wool and felt goods do not add substance to
silk. Beautiful jades and corals come mount Kun. Pearls and
ivory are produced in Gui Lin. These places are more than ten
thousand Li distant from Han. Calculating the labor for
farming and silk raising and the costs in material and capital,
it will be found that one article of foreign import costs a price
one hundred Times its value, and for one handful, ten
thousand weight of grain are paid. As the rulers take delight
in novelties, extravagant clothing is adopted among the
masses. As the rulers treasure the goods from distant lands,
wealth flows outward. Therefore, a true King does not value
useless things, so to set an example of thrift to his subjects;
does not love exotic articles, so to enrich his country. Thus the
principle of administering the people lies only in carefulness
in expenditure, in honoring the primary occupation, and
distribution of land according to the “well tithe”.
1. What is the goal of
economic
management
according to the
Lord Grand
Secretary?
2. What do the literati
think the economic
goals of government
should be?
3. What does each side
think of trade and
merchants?
e. The Lord Grand Secretary: From the capital, east, west, north
and south, across the mountains and rivers, and throughout
the provinces and the demesnes, you will find that none of
the prosperous, rich and great municipalities has not streets
extending in all directions, where the merchants gather and
all commodities are exposed. Thus, the Sage utilizes nature’s
seasons and the Wise utilizes the wealth of the land. Superior
men acquire through others. The mediocre burden their own
bodies. Thus Chang Jü and Jie Ni never accumulated even a
hundred pieces of gold, and the followers of Zhi and Jiao
never possessed the wealth of I-Tun. But the merchants of
Yuan, Zhou, Qi and Lu spread all over the world. These
merchants doubtless amass fortunes of ten thousands of
pieces of gold by going after profit and utilizing the surplus.
Why then must one encourage simple agriculture in order to
enrich the country, and observe the “well-tithe” to provide
for the people?
1
11
CHAPTER 3
1. Why is profit (not)
bad?
f.
The Literati: When the great flood threatened Heaven, we had the
achievement of Yü. When the River broke loose, we had the
building of the Xüan Fang. When Zhou of Shang raged in
tyranny, we had the plan at the ford of Meng. When the
world is in disturbance, we have speculative fortunes. In
remote antiquity when perfect order prevailed, the people
were simple and held to the fundamental; peaceful and
happy their wants were few. At that time, few travelers were
seen on the roads and grass grew in the markets. If farmers
do not work hard, there will be nothing to fill the empty
stomach; if weavers do not work hard, there will be nothing
to cover our bodies; and in spite of the needs of a great
congregation of people, there would be no chance for a
potter’s family to exercise their craft. For from ancient times
till now, there has never been reward without contribution or
achievement without effort.
CHAPTER 3
Circulation of Goods
a. The Lord Gran Secretary: Zhuo and Ji of Yan, Han Dan of
Zhao, Wen and Zhi of Wei, Xing Yang of Han, Lin Zi of Qi,
Wan Chen of Chu, Yang Zhai of Zheng, the two Zhou of San
Chuan, in riches surpassing all within the seas, re famous
municipalities of the world. They are so not because there has
been some one who had helped them to cultivate their
country side and their fields, but because they are situated on
the intersecting routes of the five feudal states and sit astride
the network of highways. In other words, where products
abound, the people multiply; when the house is near the
market the family will get rich. Getting rich depends on
‘methods’ and ‘statistical calculation’ not on hard manual
labor; profits depend on ‘circumstances’, not on strenuous
farming.
b. The Literati: In Jing Yang, there is the fertile land of Gui Lin to
the south, the facilities of the rivers and the lakes within its
borders, the gold of Ling Yang to the left and the timber
supply of Shu and Han to the right. Forests were cut down in
order to raise grain, and brush was burnt to give room for the
sowing of millet. Through clearing by fire for farming and
water-weeding, arable land was extended and natural
resources were abundant. Thereupon evil habits of idleness
imperceptibly grew up. People wear fine clothes and eat
delicate food. Even in humble cottages and straw-thatched
huts, we hear ballad-singing and playing on stringed
2
CHAPTER 3
1. Why is profit (not)
bad?
instruments; wanton for a day, in want for a month, caroling
in the morning, mourning in the evening. Zhao and Zhong
Shan border the great River; they form the connecting center
of the radiating roads and are situated on the highway of the
world. Merchants throng the ways. Princes meet on the
streets. But the people’s trend is to the non-essential pursuits.
They grow luxurious, disregarding the fundamentals. The
fields are not cultivated, while the men and women vie with
one another in dress. Without a peck of reserve in the house,
the lute thrums in the hall. This is why of the people of Chu
and Zhao most are poor and few rich. On the other hand, the
people in Song, Wei, Han and Liang adhere to the
fundamental and till the soil. Among the common people and
yeomanry every house prospers and every person is satisfied.
Therefore profit comes from care for one’s self, not from
favorable location on the highways. Riches come from thrift
and labor at the right season and not from having supervising
officials throughout the year and in increasing the display in
the ceremonies.
c. The Lord Grand Secretary: According to the theory of the Five
Elements, the East pertains to Wood, but at Tan Chang we
have mountains containing gold and copper. The South
pertains to Fire, but in Jiao Zhi we have rivers as big as the
ocean. The West Pertains to Metal, but in Shu and Long we
find forests of famous timber. The North pertains to Water,
but in You Du we find the land of heaped up sand. This is
how Heaven and Earth compensate scarcity with abundance
and facilitate the circulation of all goods. Now the supply of
bamboo in Wu and Yüe, and the timber in Sui and Tang is
more than can be used while in Cao, Wei, Liang and Song
they are forced to use coffins over again for the dead. The fish
of the regions of the great River and the lakes and the globe
fish of Lai Huang are too many for local consumption, while
in Zou, Lu, Zhou and Han they have only vegetable fare. The
wealth of nature is not deficient, and the treasures of the
mountains and the seas are indeed rich, and yet the people
still remain necessitous and the available wealth is not
adequate. The reason is that surplus and scarcity have not
been adjusted and the wealth of the world has not been
circulated.
d. The Literati: In olden times, the rafters were not carved, and
the hut-thatch was left untrimmed. People wore plain clothes
and ate from earthenware. They cast metal into mattocks and
shaped clay into containers. Craftsmen did not fashion novel,
clever articles. The world did not value things that could not
be worn or eaten. Each was satisfied with his own dwelling,
enjoyed his own customs, found his own food and
30
13
CHAPTER 3
1. Why is circulation
(not) bad?
implements satisfactory. Hence, things from distant lands
were not exchanged and the jade of Kun Shan did not arrive.
Nowadays manners have degenerated in a race of
extravagance. Women go to the extreme in finery and the
artisans aim at excessive cleverness. Unadorned raw
materials are carved and strange objects prized. They bore
into the rocks to get gold and silver. They dive into the
watery deeps looking for pearls. Pitfalls are devised to trap
rhinoceri and elephants. Nets are spread for the kingfisher.
Barbarian products are sought out to dazzle the Middle
Kingdom. The goods of Gong and Zuo are transported to the
Eastern Sea at a cost of ten thousand miles. Time and labor
are spent for nothing. This is why the common men and
women, weary and heavy-laden, wear themselves out
without getting enough to clothe and feed themselves. Hence
the true King would prohibit excessive profits, and cut of
unnecessary expenses. When undue gain is prohibited,
people return to the fundamental. When unnecessary
expenses are cut off, people have enough to spend. Hence
people will not suffer from want while alive, nor from
exposure of their corpses when dead.
e. The Lord Grand Secretary: In ancient times, reasonable limits
were set to the style of palaces and houses, chariots and
liveries. Plain rafters and straw thatch were not a part of the
system of the Ancient Emperors. The true gentleman, while
checking
extravagance,
would
disapprove
of
parsimoniousness
because
over-thriftiness
tends
to
narrowness. When Sun-shu Ao was the prime minister of
Chu and his wife did not wear silk nor his horses feed on
grain, Confucius said: One should not be too thrifty so as to be
hard on one’s inferiors. This is how the poem The Cricket was
written. Guanzi said: If palaces and houses are not decorated,
the timber supply will be over-abundant. If animals and fowls
are not used in the kitchens, there will be no decrease in their
numbers. Without the hankering for profit, the fundamental
occupation will have no outlet. Without the embroidered ceremonial
robes, the seamstresses will have no occupation. Therefore,
artisans, merchants, carpenters and mechanics are all the use
of the state and to provide tools and implements. They have
existed from ancient times and are not a unique feature of the
present age. Xuan Gao fed cattle at Zhou. Wu Gu carried on a
cart-renting business in order to enter Qin. Gong-shu Zi was
an expert in the compass and square and Ou Ye in founding.
Thus the saying goes: The Various craftsmen dwell in their
booths that they may their work effectively. Farmers and
merchants exchange their goods so that both the fundamental
and the accessory pursuits may be benefited. People who live
in the mountains and marshes, or on moors and sterile
4
CHAPTER 3
uplands, depend on the effective circulation of goods to
satisfy their wants. Thus it would not be only those who have
abundance that have a surplus and only those who have little
that would starve. If everybody stays where he lives and
consumes. His own food, then oranges and pumaloes would
not be sold, Qu Lu salt would not appear, rugs and carpets
would not be marketed and the timber of Wu and Tang
would not be used.
1. Why is circulation
(not) bad?
f.
The Literati: Mencius says that if the seasons of husbandry are
not disturbed there will be more grain than can be eaten. If silk
Worms and hemp are raised according to the seasons, cloth and silk
will be more than what is required for wear. If the axes and bills
enter the forest according to season, the timber supply will be more
than the demand. Hunting and fishing according to season, fish and
game will be more than can be eaten. If you do not do all these
things according to the seasons, and on the other hand, you
decorate the palaces and dwelling houses and raise terraces
and arbors higher and higher, and if carpenters and
mechanics carve the large into the small, the round into the
square, so as to represent clouds and mists above and
mountains and forests below, then there will not be enough
timber for use. If the men folk abandon the fundamental in
favor of the non-essential, carving and engraving in imitation
of the forms of animals, exhausting the possibilities of
manipulation of materials, then there will not be enough silk
and cloth for wear. If the cooks boil and slaughter the
immature, fry and roast and mix and blend, exhausting all the
varieties of the Five Flavors, then there will not be enough
fish and meat for food. At present while there is no question
of suffering from fowls and animals not declining in number,
and of the timber supply being more then can be consumed,
the trouble is that we are extravagant without limit; and while
we do not suffer from the lack of rugs, carpets, oranges and
pomelos, the trouble is that we have a no hovels and husks
and chaff.
1
15
CHAPTER 16
1. Why are there
troops on the
border according
to the Lord Grand
Secretary?
2. How should the
government
approach foreign
relations according
to the Literati?
CHAPTER 16
Territorial Expansion
a. The Lord Grand Secretary: The Prince is all embracing and all
sheltering. There is no place for favoritism in his universal
love for all; he confers no extraordinary bounties on those
near him, nor does he forget to spread broad his favors to
those far away. Now we are all equally his subjects, and all
are equally his ministers. Yet there is still no equality in
security of life, and no even division of labor. Should there
then be not any adjustment? You seem to be merely captious,
when you only take into account the remote, never thinking
of the near. The frontier people on the fringes of the Empire,
living in a land of bitter cold, ever facing the menace of the
powerful barbarians, constantly risk their lives at the first
flash of the beacon fires. Therefore, that the Central Domain is
able to live in peace, while the frontiersmen are fighting a
hundred battles, is all due to the protecting screen of the
border commanderies. Says the Odes in criticism of inequality:
This is all the sovereign’s business, and I alone am made to toil in it.
Therefore the sagacious Emperor in his care of the Four
Corners of the earth, alone exerted himself in raising armies
to drive back the barbarians, north and south. Enemies were
now kept at a distance and calamities were averted. The
surplus of the Middle Kingdom, fertile and rich, was
distributed to meet the need of the frontier regions. As the
frontier regions are strengthened, the Central Domain will
enjoy peace. With a Peaceful country, there will be no
untoward events. What else would you want, and why not
keep silent?
b. The Literati: In ancient times, the Son of Heaven stood at the
center of the world. His domain comprised a perimeter of not
more than a thousand li. People supported their respective
rulers, and the feudal prices protected their respective
territories. Hence the people enjoyed equality and harmony,
and the duties involved in forced labor were not strenuous.
Now we have pushed back the Hu and the Yüe several
thousand li. The routes have been circuitous and lengthy. The
troops are worn out. Hence the people of the frontier are
brought face to face with suicide, and China suffers from
death and ruin. This is why the people clamor and will not be
silent. The principle of administration lies in proceeding from
the center to the periphery, beginning from the near. Only
2
CHAPTER 16
1. Why are there
troops on the
border according
to the Lord Grand
Secretary?
2. How should the
government
approach foreign
relations according
to the Literati?
after those near at hand have attached themselves
submissively to the government, steps may then be taken to
rally the distant. After the people within are contented, then
care will be taken of those afar. Hence when the ministers
proposed to colonize Lun Tai, the Enlightened Monarch did
not give his assent, thinking that his proper calling was to
remedy the immediate problems of the moment. Thus he
issued an edict to the effect that the problem of the present
was to interdict harsh and cruel treatment of the people, to
put a stop to arbitrary levies, and to concentrate upon the
fundamental industry of agriculture. The ministers ought,
therefore, to follow the wish of the Emperor by reducing and
removing the incompetent to help the people in their
extremity. Now that the Empire within is in decline, yet they
show no anxiety, but busily engage themselves rather in the
frontier questions, Is it not probably true that there are vast
areas lying uncultivated, much sowing without harrowing,
and much labor without fruit? Well may the Odes say: Do not
try to cultivate fields too large; the weeds will only grow
luxuriantly.
c. The Lord Grand Secretary: It was not out of sheer delight in
war that Tang and Wu resorted to arms. Nor was it due to
lust of conquest that King Xüan of Zhou extended his
territory a thousand li. Their purpose was to uproot foreign
foes and internal rebels and thus to tranquilize the people.
For a wise man will not undertake a purposeless expedition
and a sage King will not covet a useless land. The late
Emperor raised armies in the spirit of Tang and Wu and
settled the distress of the Three Frontiers. Then he turned in
one direction to subdue the enemy. As the Xiongnu fled, he
constructed defenses along the rivers and the mountains.
Hence he turned away from the barren wastes of sand, rock
and alkali, ceded the district of Dou-pi, and the territory of
Zao-yang to the Hu tribes. He dispensed with the garrison at
the bend of the Great Wall, occupied the strategic positions on
the Yellow River, and limited himself to guarding the
important points in order to lighten garrison duty and yet
render adequate protection to the people. From this it can be
seen that the Sage Ruler’s aim is not to aggrandize the Empire
through burdening the people.
d. The Literati: The Qin dynasty assuredly went to extremes in
waging wars. Meng Tian certainly extended the boundary to
a great distance. Now, we have far overreached the barrier
step up by Meng Tian, and have established administrative
area in the land of the raiding nomads. As the land extends to
greater distance, people suffer from a greater burden. To the
west of the Shuo-fang, and to the north of Chang-an, the
3
17
CHAPTER 16
outlay for the organization of new commandaries, and the
express of the outposts are beyond calculation. It is not only
this. When Si-ma [Xiang-ru] and Tang Meng bored through a
road to the south-western tribes, Ba and Shu began to the
oppressed by the Qiong and the Zuo. “Across the seas”
dispatched expeditions against the southern barbarians;
“High-decked ship” attacked the eastern Yue; but Jing and
Chu were then overwhelmed by the Ou-luo tribes. After the
“General of the left wing” attacked Korea and opened up the
land of Lin Tun, Yan and Qi came to grief at the hands of the
Hui and Mo tribes. Zhang Qian penetrated to strange and
distant lands, but brought in only unless exotics. Thus the
reserve of the treasuries flow to foreign countries, and the
vast outflow is incomparable with [the economies effected on]
the cost of Dou-pi, and the labor for Zao-yang [which had
been saved]. From this it is seen that the whole affair is not
due to the solicitude of the Emperor, but the mistaken
calculation for the government of busy-body officials.
1. Why are there
troops on the
border according
to the Lord Grand
Secretary?
2. How should the
government
approach foreign
relations according
to the Literati?
e. The Lord Grand Security: he who possesses the wisdom of
Guan Zhong would not take up the offices of an underling.
He who possesses the acumen of Tao Zhu, would not remain
in poverty. The Literati are capable of speech, but incapable in
action. They occupy a low position, and yet blame their
superiors. They remain poor, while criticizing the rich. They
make extravagant speeches, without following them up. They
are high sounding, but their conduct is low. They criticize,
praise, and discuss, in order to gain a name and the favor of
the time. Those who earn salaries of not more than a handful,
are not qualified to talk about government. Those who at
home possess less than a load or shi [of gain] are not qualified
to plan things. All the scholars are poor and weak,
unequipped with necessary clothes and hats. What do they
know about the affairs of the state or business of the officials?
What [do they know about] Dou-pi and Zao-yang?
f.
The Literati: A humble station does not circumscribe wisdom.
Poverty does not impair one’s conduct. Yan Yüan was
frequently down to a bare cupboard, but he cannot be said to
have been unworthy. Confucius, though not looking the part,
cannot be denied as a sage. If ‘one must recommend a man
according to his appearance and promote a student according
to his métier, then Tai Gong would have wielded his
butcher’s knife throughout his life and Ning Qi would never
have ceased to tend his cattle. The ancient gentleman
maintained his principles in establishing a name, and
cultivated his personality while waiting his opportunity. Even
poverty would not make him change his principles, nor
would he alter his objective because of low position. He
4
CHAPTER 16
1. Why are there
troops on the
border according
to the Lord Grand
Secretary?
2. How should the
government
approach foreign
relations according
to the Literati?
CHAPTER 17
1. Is it right for
officials to pursue
wealth?
would abide in benevolence and act according to duty. He
was even fastidious in the presence of money. Discerning
profit he turned his regard to duty. To acquire riches in an
improper way and high position without justification- this the
benevolent would not do. Hence Zeng Shen and Min Zi
would not exchange their benevolence for the wealth of Jin
and Chu, and Bo Yi would not sell his character for the rank
of a prince. With such as they, Duke Jing of Qi with all his
thousand four-in-hands could not compute in fame.
Confucius said: What a man of worth was Hui! A single bamboo
bowl of millet; a single ladle of cabbage soup; living in a mean alley!
Other could not have borne his distress, but Hui never abated his
cheerfulness. Therefore only the benevolent knows how to live
in straits, enjoying his poverty; while the mean man become
oppressive when rich, and shifty when poor. Yang Zi said: He
who seeks to be rich will not be benevolent. He who wishes to be
benevolent will not be rich. If gain is preferred to honor, and all
try to acquire and to rob with an insatiable appetite, then the
ministers will accumulate millions of wealth, the high officials
gold in thousands of pieces, and the smaller officers their
hundreds. With this self-enrichment and the accumulation of
concentrated wealth, the common people will be left in cold
and misery, wandering along the roads. How could the
Scholars alone keep up a complete outfit of caps and
clothing?
CHAPTER 17
The Poor and the Rich
a. The Lord Grand Secretary: For more than sixty years have I
been the recipient of Imperial emolument and favor since the
time when, at the age of thirteen, I first tied my hair and
girded myself with the sash, and had the fortune of becoming
an Imperial chamber page, serving in the Emperor’s retinue
until I rose to the rank of minister. In regulating the expenses
for cars, horses, and robes and the expenditure of my family,
servants and clients, I balance the debit and credit side of my
budget and live a life of strict economy. I keep account of each
and everyone of my salaries, appointments, and gifts. My
wealth has accrued gradually unit I have become rich and
acquired an estate. Thus do the worthy maintain their holdings
through a uniform system of subdivision, and the wise keep
an account of their wealth by systematic distribution. Now,
when Bai Gui made use of goods neglected by others and Zi
Gong three times acquired a capital of a thousand gold pieces,
5
19
CHAPTER 17
1. Is it right for
officials to
pursue wealth?
were they necessarily forced to draw upon the resources of
other? No, they simply manipulated it with the squared inch,
manoeuvred it with surplus and deficit, and gathered it in
between high and low prices.
b. The Literati: In ancient times, no man pursued two
occupations at the same time, and trading profits and official
salary could not be combined. For only then would there be
no disparity between occupations, for only then would there
be no tipping of the balance of wealth. Had you borne your
high rank and appointments with humility and courtesy, you
would have all the fame you could desire; but as you seek
profit by taking advantage of your power and stations, your
income reaches levels incomputable. Indeed with him who
feeds on the Nation’s lakes and pools and controls the
mountains and seas, shepherds and woodcutters are unable
to compete for benefit, and merchants and peddlers, for gain.
Zi Gong secured wealth in the capacity of a common citizen;
yet Confucius disapproved of him. How much more would
he frown on him who does it through his position and rank!
In fact, in ancient times ministers were thoughtful of
benevolence and duty in fulfilling their office, and never
considered using the advantages of their power to satisfy
their private interests.
c. The Lord Grand Security: It is only when mountain and
hillside have abundance that the people can enjoy plenty, and
only when the seas and rivers have their riches that the
masses can satisfy their wants. An ordinary scoop can not
irrigate terraced fields, nor can timber from hillocks and
downs be used for the construction of place halls, for the
small can not encompass the big nor can it be of assistance to
the plentiful. We know of no case when one unable to provide
for himself was yet able to provide for others; when one
unable to regulate himself was yet able to regulate others.
Thus he can do most for others who has proved his ability in
working for himself; and he best regulate others who has
proved his worth in regulating himself. But you Scholars who
have never been able to regulate your own homes, how can
you hope to be able to regulate affairs beyond your ken?
6
CHAPTER 17
d. The Literati: One has to make use of carts in travelling over
1. Is it right for
great distance, and to depend on ship in crossing river or seas.
officials to
of material in order to reach achievement and make name for
pursue wealth?
A worthy scholar has also to rely on capital and avail himself
himself. Gong-‐‑shu Zi was able to construct great places and
towers with the timber supplied by his royal patron, but
unable to build for himself even a small house or a tiny hut,
his own timber being insufficient. Ou Ye could caste whole
cauldrons and huge bell out of the copper and iron supplied
by his prince, yet could never make for himself even a single
tripod-‐‑kettle or a wash-‐‑basin, as he possessed not the
necessary material. A true gentleman may base himself on the
legitimate sovereign authority of the Ruler of Men, in order to
harmonize the interests of the people and bring prosperity to
the masses, but can not enrich his own family, for his position
is not conducive to such an end. Thus when Shun was
farming at Li Shan, his bounties did not extend to cover all
the villages of the province; when Tai Gong was a butcher at
Chao Ge, his profits did not benefit his wife and children. But
when they finally found official employment, their
munificence flowed to the brim the Four Seas. Shun,
therefore, was obliged to rely on Yao, and Tai Gong
depended upon Zhou. A true gentleman can only cultivate
his person so that, relying on right conduct, he will be able to
increase his own capital.
e. The Lord Grand Secretary: Dao hung its law in the heavens
and spread its product on the face of the earth for the wise to
increase their substance therewith, while the stupid remain in
distress. It was thus that Zi Gong became famous among the
feudal nobles for his display of accumulated for his
abounding riches. The rich sought their friendship; the poor
looked to them for support. Thus all, from the ruler above to
the simple-‐‑dressed commoner below, venerated them for
their virtue and praised them for their altruism. At the same
time, Yüan Xian and Kong Ji suffered all their lives from
hunger and cold, and Yan Hui lived in chronic want in a
beggars’ alley. In those moments when pursued by poverty,
they found shelter in caves and covered their bodies with
7
21
CHAPTER 17
ragged hemp-‐‑wadded clothes, even if they wished to place
their reliance on wealth, resorting to crime and deceit, they
would not be equal to it.
1. Is it right for
officials to
pursue wealth?
CHAPTER 18
f.
The Literati: If wealth were a thing one could (count on) finding,
said Confucius, even though it meant may becoming a whip-‐‑
holding groom, I would do it. As one can not (count on) finding it, I
will follow the quests that I love better. The true gentleman seeks
duty, not wealth at any price. Hence the criticism pronounced
on Zi Gong for not being content with his lot and increasing
1. What does the
his goods. A true gentleman would attain wealth and rank
Lord Grand
enjoy the way of virtue, and never seeks to burden himself
when the times favor him; otherwise he would retire, and
Secretary think
with questions of profit. Thus he never turns his back on duty
of the Literati
inconspicuous life and cultivate his principles lets he injure
and why?
2. What do the
or is recklessly grasping; he would rather live an
his conduct. He therefore never ruins hi reputation in pursuit
of position. Though to him be added the families of Han and Wei,
he would not remain with them should it be contrary to his
objective. Wealth and rank add not to his honor, slander and
Literati think of
defamation do him no harm. Therefore the shabby hemp-‐‑
officials like the
fox and raccoon furs of Qi-‐‑sun; the meager fish fare of Zhao
quilted robe of Yüan Xian was more illustrious than all the
Lord Grand
Xüan-‐‑meng far more delicious than all the viand of Zhi Bo;
Secretary and
of Duke of Yü. Marquis Wen of Wei bowed to the front bar of
why?
and Zi Si’s silver pendant more beautiful than the Chui Ji gem
his carriage while driving past Duan Gan-‐‑mu’s residence, not
because the latter possessed any temporal influence; and
Duke Wen of Jin alighted from his chariot and ran out to meet
Han Qing, not because the latter was a great capitalist. They
did so because the two scholars’ were rich in benevolence and
complete in their virtue. Therefore, why must honors be
given to wealth, when they are really due to benevolence and
righteousness?
CHAPTER 18
Vilifying the Learned
8
CHAPTER 18
a. The Lord Grand Secretary: It is not the nature of a scholar to
1. What does the
nurse crookedness while speaking straight and true, to rely
Lord Grand
conduct. Li Si and Bao Qiu-‐‑zi according to tradition, both sat
Secretary think
at the feet of Xün Qing. Their training completed, Li Si
entered the service of Qin where he subsequently rose to the
of the Literati
rank of one of the Three Highest Ministers, and possessed of
and why?
over the realm within the Seas, in achievement equal to Yi Yin
2. What do the
upon himself as if desiring while actually not following in
the power of a lord of ten thousand chariots he held sway
and Lü Wang, in fame loftier than Mount Tai. But Bao Qiu-‐‑zi
never got beyond the Oeil-‐‑de-‐‑boeuf of a thatched hovel, his fate
Literati think of
comparable to that of frog which, though multisonous indeed
officials like the
in some drain or ditch. Now, lovers of disputation, without
Lord Grand
great reputation abroad, poor and inconspicuous that you are,
during a flood year, are but destined to perish sooner or later
proper means to support yourselves at home and with no
Secretary and
even though you can talk on proper conduct, neither is you
why?
weight every great.
b. The Literati: When Li Si became chancellor of Qin, Shi-‐‑huang
appointed him to an office, which was higher than that of any
other person or minister. Yet Xün Qing did not take office
under him, prescient that he would fall into unfathomable
disasters. Bao Qiu-‐‑zi, who lived on wild kraut growing
among the hemp, and cultivated the Way of virtue beneath a
plain white-‐‑ washed roof, was happy in his aspirations, more
contented than were living in a spacious mansion with meat
as his fare. Though never enjoying resplendent station, he
was yet free from all pretty anxiety. Now Duke Xian of Jin’s
chui ji gem was beautiful beyond dispute; but Gong Zhi-‐‑qi,
seeing it, groaned, knowing well that it was part of Xün Xi’s
plot against his country. Zhi Bo possessing all the wealth of
the Three Jin States was certainly at the height of his power;
yet hardly did he suspect that Xiang Zi planned to entrap
him. The fox and raccoon furs of Ji Sun were undoubtedly
magnificent; yet never did he suspect that the prince of Lu
considered him as a menace to his state. Thus did Xian of Jin
hook Yü and Guo by means of the precious horses, and
through the city did Xiang Zi enveigle Zhi Bo with the result
9
23
that the latter fell into the hands of Zhao, and Yü and Guo
CHAPTER 18
were both annexed by Jin. Thinking only of what they were
about to obtain, regardless of consequence, Zhi Bo and the
1. What does the
two states only coveted territory or valued prized mounts. As
Lord Grand
Confucius said: Who heeds not the future will find sorrow at
Secretary think
providing against possible loss; and only covet prizes, never
hand. But our present-‐‑day authorities see only gain, never
of the Literati
considering possible disgrace, always willing to exchange
and why?
privileges of wealth and rank without ever possessing the
their lives for profit and to die for money. They enjoy the
virtues of altruism and right conduct; indeed they are as one
2. What do the
who step upon a trap relay to be sprung, or one who is dining
under a portcullis! Thus it was that Li Si suffered the five
Literati think of
penalties: There was a bird in a southern clime called Wan-‐‑chu.
officials like the
He would eat nothing but the bamboo core, drink nothing but the
Lord Grand
Tai Shan, who was just picking up a decayed rat, looked up and saw
water of the clearest spring. As he flew over Mount Tai, the Kite of
Secretary and
Wan-‐‑chu. “Shoo!” cried Kite. Now, with all your wealth and
why?
Confucian scholars, as you do so frequently. Is not your
rank, Lord High Minister, it pleases you to scoff at us
conduct similar to that of the Kite of Tai Shan “shooing” at
the Wan-‐‑chu!
c. The Lord Grand Secretary: ‘Tis Learning’s part to curb crude
speech, and Courtesy’s function to veneer rustic manners.
Thus Learning should prop Virtue, Courtesy should civilize
Crudeness. Our minds should weigh words before speaking;
action after thought gives pleasure. Lips should not open to
let forth bad language, and one should comply with good
manners, endeavoring to walk with dignity along the path of
decorum. Behave therefore in accordance with property, and
let your utterance be in accordance with the rules of courtesy.
It is only thus that you may speak all day without being
malapert, and act all your days without setting a bad
example. Now, the Ruler of Men, in order to govern the
people, has provided offices and established courts, and has
distributed ranks and assigned salaries to honor the worthies-
and you speak here of portcullis and decayed rats! Fire! To be
so coarse in speech and so pervert to schooling!
0
CHAPTER 18
1. What does the
distributes salaries for the sustenance of worthies; it is for the
capable to receive them. For the just and honorable, no honor
should be too high and no emolument too great. Thus Shun
Secretary think
occupy the post of one of the Three Highest Ministers with
received the Empire from Yao, and Tai Gong could not buy
of the Literati
the Zhou. If one be unfit for any position, even the giving of
and why?
alms. Therefore, those whose station was high and yet their
Literati think of
necessary functions; it is for the able to occupy them. He
Lord Grand
2. What do the
d. The Literati: The Sage Ruler provides offices for carrying out
but a basket of rice and a plate of soup, would be like giving
virtue thin, whose responsibility was heavy but strength
small, were few, for they were not equal to it. The Kite of Tai
Shan picked up but a decayed rat in some remote marsh or
obscure valley; he never intended to do harm to anyone. But
officials like the
you, our present officiators, you rob the Ruler’s treasury and
Lord Grand
that their mechanism may be set into motion! And with all
feed upon it in the very face of the punitive laws, unaware
Secretary and
that, you “shoo” at people! In villainy indeed you can hardly
why?
be compared to the Kite of Tai Shan!
e. The Lord Grand Secretary: Said Magister Si-‐‑ma: Hustling and
bustling, after gain the world is rushing: Maids of Zhao not
particular as to beauty or homeliness; matrons of Zheng
undiscriminating between foreigner and countryman; merchants
willing to face dishonor and disgrace, soldiers not willing to
serve to the death; officers, indifferent to relatives, in serving
their Prince willing to face any risk at his expense; everyone
and all working but for profit and salary. The Confucianists
and the Mohists, with greedy hearts but dignified mien, roam
back and forth with their sophists’ arguments. Their perching
here and perching there can also be explained by their appetite
not being satisfied. For the scholar’s want is also honor and
fame; wealth and rank, the object of his expectations. When Li
Si was studying at the door of Xün Qing, he rode side by side
with ne’er-‐‑do-‐‑wells. Then, when he raised his wings in high
flight surging forth like a dragon, breaking into gallop like a
charger, “passing by nine and overtaking two,” soaring to a
height of ten thousand cubits, the wild swan and the fleet
courser could hardly keep pace with him, to say nothing of
lame ewes and finches and sparrows! Seated in the seat of
1
25
CHAPTER 18
power over all the Empire, driving the masses of the world
before him, he enjoyed a retinue of a hundred chariots and an
1. What does the
income of ten thousand measures, while your doctrinaire
Lord Grand
nor enough husks to fill their stomachs. Not that they find
Confucianists can not have even a full suit of cotton clothes
bean and legume tasty and hold spacious mansions in low
Secretary think
esteem, but they can never obtain the latter for themselves.
of the Literati
and why?
2. What do the
Even though they would like to “shoo” at others, how can
they do so?
f.
The Literati: The Gentleman esteem virtue, the mean man
dotes on land; the worthy scholar suffers martyrdom for his
Literati think of
good name, the miser dies for gain. Li Si, coveting desirable
officials like the
early possible troubles, three times resigned from his
Lord Grand
found pleasure in stations low and mean, and dislikes
objects, came to a hateful end, while Sun-‐‑shu Ao, foreseeing
Chancellorship and had no occasion for regret. Not that he
Secretary and
generous salaries, but he considered the distant future and
why?
sacrifice, is fed and taken care of throughout a whole year,
took care to avoid all harm. The ox, reserved for the suburban
before being bedecked in rich embroidery and led into the
temple hall. Then does the Great Sacrificer seize his belled
sword, about to part open its hair. At that moment, even if it
wanted to be up a steep hillside under a heavy load, it cannot
get its wish. When Shang Yang was hard pressed at Peng Chi
and Wu Qi cowered behind his prince’s body, they
undoubtedly wished they were in coarse clothes living in
some wretched straw hut. When Li Si was Qin’s Chancellor,
seated in the seat of power over the whole Empire, a realm of
ten thousand chariots would seem small to his ambition; but
when locked in prison and finally when being torn apart by
chariots in market place of Yun-‐‑yang, he also undoubtedly
wished he were carrying wood to Dong-‐‑men or walking
through the crooked short-cuts of Shang-cai but he could
never get his wish. Su Qin and Wu Qi killed themselves by
their power and position; Shang Yang and Li Si brought
themselves to destruction by their prestige and honor; all of
them came to their end through their greed and vanity. All the
hundred chariots of their escort could not have carried away
their load of grief!
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Explanation & Answer:
500 words
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government and political discourses
economic wellbeing
Lord Grand Secretary
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