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Confucius and the Analects Revisited iii Confucius and the Analects Revisited New Perspectives on Composition, Dating, and Authorship Edited by MichaelHunter MartinKern LEIDEN |BOSTON For use by the Author only | © 2018 Koninklijke Brill NV ContentsContents v Contents List of Figures and Tables vii Notes on Contributors viii x Introduction 1 Michael Hunter and Martin Kern 1 A Critical Overview of Some Contemporary Chinese Perspectives on the Composition and Date of Lunyu 17 John Makeham 2 The Lunyu as an Accretion Text 39 Robert Eno 3 The Lunyu as a Western Han Text 67 Michael Hunter 4 Confucius and His Disciples in the Lunyu: The Basis for the Traditional View 92 Paul R. Goldin 5 The Lunyu, a Homeless Dog in Intellectual History: On the Dating of Discourses on Confucius’s Success and Failure 116 Joachim Gentz 6 Confucius’s Sayings Entombed: On Two Han Dynasty Bamboo Lunyu Manuscripts 152 Paul van Els 7 Manuscript Formats and Textual Structure in Early China 187 Matthias L. Richter 8 Interlocutor Collections, the Lunyu, and Proto-Lunyu Texts 218 Mark Csikszentmihalyi 9 Sima Qian’s Kongzi and the Western Han Lunyu 241 Esther Sunkyung Klein For use by the Author only | © 2018 Koninklijke Brill NV vi Contents 10 Kongzi as Author in the Han 268 Martin Kern Index 309 314 Contents Contents v Contents v ListofFiguresandTables vii ListofFiguresandTables vii Figures vii  Tables vii  NotesonContributors viii NotesonContributors viii Introduction 1 MichaelHunterandMartinKern 1 TheContinuingCurrencyoftheLunyu 2  OurPositionontheLunyu 3  OfRugsandDominoes 7  TheContributions 9  Chapter1 17 ACriticalOverviewofSomeContemporaryChinesePerspectivesontheCompositionandDateoftheLunyu 17 JohnMakeham 17 TheGuodianMaterialsandtheDatingoftheLunyu 18 1 TheShanghaiMuseumStrips,Intertextuality,andaProto-LunyuCorpus 25 2 ConcludingComments 32  Chapter2 39 TheLunyu asanAccretionText 39 RobertEno 39 TheConceptofanAccretionText 39  TheoriesoftheLunyuasanAccretionText 42  JapaneseSinologyandtheAccretionTheory 43  TheBrookses’AccretionTheory 48  TheSignificanceofOrderwithinDisorderintheLunyu 50  TheHistoricalContextfortheCompilationoftheLunyu 54  TheEmergenceofConfucianAphoristicCollections 55  TheLikelyRoleofQinEncyclopedism 57  TheRuUndergroundoftheEarlyHanandtheCanonizationofConfucius’sWisdom 61  ClosingtheCanon 64  Conclusion 64  Chapter3 67 TheLunyu asWesternHanText 67 MichaelHunter 67 67 TheTitle“Lunyu”論語  Han漢BibliographyandtheLimitationsThereof 71  TheEvidencefromLunyuIntertextuality:KongziQuotations 72  DevelopmentsinKongziQuotationPractice 78  TheLunyuasLayeredText 80  ReadingtheLunyuasaWesternHanText 83  Conclusion 87  Chapter4 92 ConfuciusandHisDisciplesinthe Lunyu:TheBasisfortheTraditionalView 92 PaulR.Goldin 92 TheEvidencefromDevelopmentsinPhilosophy 93  TheEvidencefromPhilosophicalVocabulary 102  TheEvidencefromReferencestoOtherPhilosophers 104  Chapter5 116 TheLunyu,aHomelessDoginIntellectualHistory:OntheDatingofDiscoursesonConfucius’sSuccessandFailure 116 JoachimGentz 116 Terms,Concepts,andIdeasintheLunyu:TakingRen仁asanExample 118  PortrayalsofConfuciusintheLunyu:TakingConfucius’sSuccessandFailureasanExample 123  SuccessandFailureOutsideoftheLunyu 125  Conclusion 146  Chapter6 152 Confucius’sSayingsEntombed:OnTwoHanDynastyBambooLunyu Manuscripts 152 PaulvanEls 152 TheDingzhouAnalects 153  TombandExcavation 153  TracingsandTranscriptions 156  Chapters,Sections,andGraphs 158  TextualDifferences 162  TheP’yŏngyangAnalects 164  TombandDiscovery 165  FeaturesoftheManuscript 167  DifferencesfromtheReceivedAnalects 170  ProvenanceoftheManuscripts 171  WhenweretheManuscriptsCopied? 172  WhereweretheManuscriptsCopied? 179  WhyweretheManuscriptsCopied? 181  Conclusion 182  Chapter7 187 ManuscriptFormatsandTextualStructureinEarlyChina 187 MatthiasL.Richter 187 HypothesesabouttheInfluenceofManuscriptFormatsonTexts 189  TheExtensionofTexts 197  CorrespondencebetweentheTextandItsCarrier 198  Mise-en-Page 201  Conclusion 212  Chapter8 218 InterlocutorCollections,the Lunyu,andProto-LunyuTexts 218 MarkCsikszentmihalyi 218 TwoEarlyVersionsofthe“InterlocutorText”OriginStory 220  224 InterlocutorTexts”inEarlyChina:TheCaseofZengzi曾子“  228 TheFirst“InterlocutorCollection”andtheCaseoftheMissingZengzi曾子  TopicalConsistencyintheLunyu 235  Chapter9 241 SimaQian’sKongziandtheWesternHanLunyu 241 EstherKlein 241 OverviewofSimaQian’sLunyu 242  TheShijionKongzi’sDisciples 245  TheShiji“Kongzishijia” 251  Kongzi’sMultipleRolesintheShiji 257  TheKongziof HistoricalTexts 258  AnEsotericKongzi 260  Conclusion 265  Chapter10 268 KongziasAuthorintheHan 268 MartinKern 268 Epilogue 299  Index 304 Index 304 For use by the Author only | © 2018 Koninklijke Brill NV _full_alt_author_running_head (neem stramien B2 voor dit chapter en nul 0 in hierna): Hunter and Kern _full_alt_articletitle_running_head (oude _articletitle_deel, vul hierna in): Introduction _full_article_language: en indien anders: engelse articletitle: 0 Introduction 1 Introduction Michael Hunter and Martin Kern For more than two millennia, readers have turned to the Lunyu 論語 (Analects or the Selected Sayings) as an authoritative guide to the teachings of Kongzi 孔 子 (Confucius; trad. 551–479 BCE), the most important figure in the East Asian tradition. Insofar as Kongzi has stood for certain foundational values and prac- tices, including learning (xue 學), reverence for the past (gu 古), ritual propri- ety (li 禮), the nobility of official service (shi 仕 / shi 士), and the interdependence of family virtues like filial piety (xiao 孝) with official virtues like loyalty (zhong 忠), the Lunyu has been a potent “initiation text” into that tradition, to borrow a phrase from Robert Eno—or, to quote one early witness, it is “the linchpin of the Five Classics and the mouthpiece of the Six Arts” (五經之錧鎋, 六藝之喉衿 也).1 To this day, the practice of introducing traditional China via the Lunyu continues in classrooms around the world. The Lunyu certainly lends itself to the role of gatekeeper text. As a guide to the quotable Kongzi, it is short (ca. 16,000 characters) and divided into five hundred or so bite-sized, easily memorized bons mots. Even its challenges are conducive to reader engagement. The text does not present Kongzi’s teachings in ways that a modern academic philosopher would recognize as rigorous. Logical connections between and across entries are implicit at best. Contra- dictions abound. Entries of various formats (sayings, comments, dialogues, anecdotes, testimonia) are strung together indiscriminately with little or no context.2 The Lunyu is not disorganized so much as unconstructed, the overall effect of which is to invite, even demand, the active participation of readers in ways that few other classical texts do. The text also facilitates this process by tempting readers with the promise of “a single thread tying [Kongzi’s Way] to- gether” (一以貫之; 4/15 and 15/3) or the challenge of reconstructing the “three [unexpressed] corners” (san yu 三隅) for every “single corner” (yi yu 一隅; 7/8) in the text itself. The Lunyu has played an especially important role in the development of early China studies in the modern era. Surveys of early Chinese thought or philosophy typically open with a chapter or section on the Lunyu as a founda- tional stage in the development of Warring States (453–221 BCE) thought. 1 Jiao 1987: 14. 2 On the challenges involved in recovering the “historical meaning” of the Lunyu, see Makeham 2002. © Koninklijke Brill NV, Leiden, 2018 | doi:10.1163/9789004382947_002 For use by the Author only | © 2018 Koninklijke Brill NV 2 Hunter And Kern Likewise, a conventional algorithm for the intellectual historical analysis of early terms and concepts is to consider their use (or absence) in the Lunyu before turning to other, ostensibly later, sources. As a record of the teachings of the figure widely considered the earliest philosopher and “first teacher” (xian­ shi 先師), the Lunyu continues to anchor the contemporary imagination of the Warring States “Masters” (zhuzi 諸子). In the last century or so, many of the most important voices in the field of classical Chinese philosophy have done a great deal of “thinking through Confucius” and the Lunyu, to quote David Hall and Roger Ames.3 Within the history of philology, the Lunyu has provided fer- tile ground for the development of various critical methodologies. Whenever philologists set out to reorder a text’s juan 卷 (fascicles, chapters) or zhang 章 (paragraphs, entries) with the aim of sequencing its layers chronologically, wit- tingly or not they are following a path paved centuries earlier by Itō Jinsai 伊藤 仁斎 (1627–1705), Cui Shu 崔述 (1740–1816), and others who sought to identify Kongzi’s original teachings amid the Lunyu’s miscellanies.4 The Continuing Currency of the Lunyu Nearly two decades into the twenty-first century, the field of Lunyu studies is as vibrant as ever. Since 2000, publications in English have included new transla- tions by Edward Slingerland (2003), Pan Fu’en and Wen Shaoxia (2005), and Ann-ping Chin (2014); reprints of older translations by Arthur Waley (2000), Burton Watson (2007), Simon Leys (2014), and David Hinton (2014); collections of essays edited by Bryan W. Van Norden (Confucius and the Analects: New Es­ says; 2002), David Jones (Confucius Now: Contemporary Encounters with the Analects; 2008), Amy Olberding (Dao Companion to the Analects; 2014), and Michael Nylan (The Analects [Norton Critical Edition]; 2014); monographs by Daniel K.
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