Confucian concept of “transmission of the Way” in the works by Han Yu

This article is an attempt to find out how one of the leaders of the revival of Antiquity movement in China, the philosopher Han Yu (768–824), saw the place of the Han era philosopher Yang Xiong (53 BCE – 18 CE) in the history of Confucianism and Chinese culture. The author argues that the works by Yang Xiong influenced the ideas by Han Yu especially those regarding the lineage of the transmission of the Path. She also suggests that because the Neo-Confucianists had interpreted these features in a specific way the connection, which contributed to the fact that the relationship as mentioned above was ignored.The author declares that there is no conflict of interest.

Yang Xiong (53 BC–AD 18)

Master Yang Xiong, the first Confucian classicist and the greatest of the pre-Song metaphysicians, is best known for two major philosophical works, the Taixuanjing (Canon of Supreme Mystery) and the Fayan (Model Sayings). Both works explore the interaction between significant cosmic and social patterns by explicit reference to earlier canonical traditions.

The measures and forms of heaven

We start by listening to the first voice from ancient China that speaks to us directly about the experience of observing the sky to make measurements, and of using a clepsydra to measure time. The speaker is Huan Tan, who lived through the time of Wang Mang and into the early Eastern Han. We examine what it was he measured, and then move into an explanation of the nature and purpose of the system of 28 ‘lodges’ into which the circuit of the sky was divided. Next is an account of the author’s personal experiences of observations designed to re-enact and test what Huan Tan tells us he did. We then discuss how changing ideas about the heavens were linked with the introduction of new instruments and new ways of measurement. Finally we return to Huan Tan and his arguments with his friend Yang Xiong on the shape of the cosmos.

Ban Gu: copyist, creator and critic

Ban Gu's compilation of the Han shu may be seen in the context of a number of intellectual and religious developments. By his time the idea of the Tian ming and the theory of the Wu xing were being applied to imperial times. Officials were quoting the sayings of Kongzi to support their arguments, and the writings of distinguished scholars such as Jing Fang, Liu Xiang, Liu Xin and Yang Xiong were well known. The religious controversies that had begun in the reign of Chengdi had died down. The pursuit of scholarship had received a new impetus thanks partly to the discussions held in 79 ce. Ban Gu drew somewhat freely on existing literature, being prudent to select material that would not arouse enmity; his sister called on official documents to complete her part of the history. As an innovator Ban Gu introduced chapters on subjects that had not been treated in the Shi ji, such as bibliography and the laws. Ready to criticize the actions of officials or the character of an emperor openly, he also contrived to do so implicitly.