Chinese classics in the context of Four Books and Five Classics

China, officially the People's Republic of China (PRC), is a country in East Asia. With a population exceeding 1.4 billion, it is the second-most populous country after India, representing 17% of the world population. China borders fourteen countries by land across an area of 9.6 million square kilometers (3,700,000 sq mi), making it the third-largest country by area. The country is divided into 33 province-level divisions: 22 provinces, 5 autonomous regions, 4 municipalities, and 2 semi-autonomous special administrative regions. Beijing is the capital, while Shanghai is the most populous city by urban area and largest financial center.

China saw the first humans in the region arriving during the Paleolithic era. By the 2nd millennium BCE dynastic states had emerged in the Yellow River basin. The 8th–3rd centuries BCE saw a breakdown in the authority of the Zhou dynasty, accompanied by the emergence of administrative and military techniques, literature and philosophy. In 221 BCE, China was unified under an emperor, ushering in two millennia of imperial dynasties. With the invention of gunpowder and paper, the establishment of the Silk Road, and the Great Wall, Chinese culture flourished and has heavily influenced its neighbors and lands further afield. China began to cede parts of the country in the 19th century, to European powers by a series of unequal treaties. The 1911 Revolution overthrew the Qing dynasty and the Republic of China was established the following year. The country was unstable and fragmented during the Warlord Era, which ended upon the Northern Expedition conducted by the Kuomintang to reunify the country.

The I Ching or Yijing (Chinese: 易經 Mandarin pronunciation:[î tɕíŋ] ), usually translated Book of Changes or Classic of Changes, is an ancient Chinese divination text that is among the oldest of the Chinese classics. The I Ching was originally a divination manual in the Western Zhou period (1000–750 BCE). Over the course of the Warring States and early imperial periods (500–200 BCE), it transformed into a cosmological text with a series of philosophical commentaries known as the Ten Wings. After becoming part of the Chinese Five Classics in the 2nd century BCE, the I Ching was the basis for divination practice for centuries across the Far East and was the subject of scholarly commentary. Between the 18th and 20th centuries, it took on an influential role in Western understanding of East Asian philosophical thought.

As a divination text, the I Ching is used for a Chinese form of cleromancy known as I Ching divination in which bundles of yarrow stalks are manipulated to produce sets of six apparently random numbers ranging from 6 to 9. Each of the 64 possible sets corresponds to a hexagram, which can be looked up in the I Ching. The hexagrams are arranged in an order known as the King Wen sequence. The interpretation of the readings found in the I Ching has been discussed and debated over the centuries. Many commentators have used the book symbolically, often to provide guidance for moral decision-making, as informed by Confucianism, Taoism and Buddhism. The hexagrams themselves have often acquired cosmological significance and been paralleled with many other traditional names for the processes of change such as yin and yang and Wuxing.

The history of Chinese literature extends thousands of years, and begins with the earliest recorded inscriptions, court archives, building to the major works of philosophy and history written during the Axial Age. The Han (202 BC – 220 AD) and Tang (618–907 AD) dynasties were considered golden ages of poetry, while the Song (960–1279) and Yuan (1271–1368) were notable for their lyrics (ci), essays, dramas, and plays. During the Ming and Qing, mature novels were written in written vernacular Chinese, an evolution from the preeminence of Literary Chinese patterned off the language of the Chinese classics. The introduction of widespread woodblock printing during the Tang and the invention of movable type printing by Bi Sheng (990–1051) during the Song rapidly spread written knowledge throughout China. Around the turn of the 20th century, the author Lu Xun (1881–1936) is considered an influential voice of vernacular Chinese literature.

Classical Chinese is the language in which the classics of Chinese literature were written, from c. the 5th century BCE. For millennia thereafter, the written Chinese used in these works was imitated and iterated upon by scholars in a form now called Literary Chinese, which was used for almost all formal writing in China until the early 20th century. Each written character corresponds to a single spoken syllable, and almost always to a single independent word. As a result, the characteristic style of the language is comparatively terse.

Starting in the 2nd century CE, use of Literary Chinese spread to the countries surrounding China, including Vietnam, Korea, Japan, and the Ryukyu Islands, where it represented the only known form of writing. Literary Chinese was adopted as the language of civil administration in these countries, creating what is known as the Sinosphere. Each additionally developed systems of readings and annotations that enabled non-Chinese speakers to interpret Literary Chinese texts in terms of the local vernacular.

Wang Mang (45 BC – 6 October AD 23), courtesy name Jujun, officially titled the Shijianguo Emperor, was the founder and the only emperor of the short-lived Xin dynasty of imperial China. Originally an official and consort kin of the Han dynasty, Wang seized the throne in AD 9. The Han dynasty was restored after his overthrow, and his rule marked the separation between the earlier Western Han dynasty and the later Eastern Han dynasty.

Traditional Chinese historiography viewed Wang as a tyrant and usurper, while more recently some historians have portrayed him as a visionary and selfless social reformer. During his reign, he abolished slavery and initiated a land redistribution program. A learned Confucian scholar who sought to implement the harmonious society he saw in the Chinese classics, his efforts ended in chaos. Wang Mang's late reign saw large-scale peasant rebellions, most notably the revolts of the Lülin and Red Eyebrows (Chimei). In October AD 23, the capital Chang'an was overrun and the imperial palaces sacked. Wang Mang was killed in the battle. The Han dynasty was re-established, the Gengshi Emperor taking the throne in the year 23 and the Guangwu Emperor taking the throne in the year 25 after defeating the Red Eyebrows who had deposed the Gengshi Emperor.

The Spring and Autumn Annals is an ancient Chinese chronicle that has been one of the core Chinese classics since ancient times. The Annals is the official chronicle of the State of Lu, and covers a 242-year period from 722 to 481 BCE. It is the earliest surviving Chinese historical text to be arranged in annals form. Because it was traditionally regarded as having been compiled by Confucius—after a claim to this effect by Mencius—it was included as one of the Five Classics of Chinese literature.

The Annals records main events that occurred in Lu during each year, such as the accessions, marriages, deaths, and funerals of rulers, battles fought, sacrificial rituals observed, celestial phenomena considered ritually important, and natural disasters. The entries are tersely written, averaging only 10 characters per entry, and contain no elaboration on events or recording of speeches.

The Western classical tradition is the reception of classical Greco-Roman antiquity by later cultures, especially the post-classical West, involving texts, imagery, objects, ideas, institutions, monuments, architecture, cultural artifacts, rituals, practices, and sayings. Philosophy, political thought, and mythology are three major examples of how classical culture survives and continues to have influence. The West is one of a number of world cultures regarded as having a classical tradition, including the Indian, Chinese, and Islamic traditions.

The study of the classical tradition differs from classical philology, which seeks to recover "the meanings that ancient texts had in their original contexts." It examines both later efforts to uncover the realities of the Greco-Roman world and "creative misunderstandings" that reinterpret ancient values, ideas and aesthetic models for contemporary use. The classicist and translator Charles Martindale has defined the reception of classical antiquity as "a two-way process ... in which the present and the past are in dialogue with each other."

The Four Books and Five Classics are authoritative and important books associated with Confucianism, written before 300 BC. They are traditionally believed to have been either written, edited or commented by Confucius or one of his disciples. Starting in the Han dynasty, they became the core of the Chinese classics on which students were tested in the Imperial examination system.

The Wǔfāng Shàngdì (Chinese: 五方上帝 "Five Regions' Highest Deities" or "Highest Deities of the Five Regions"), or simply Wǔdì (五帝; "Five Deities") or Wǔshén (五神; "Five Gods") are, in Chinese canonical texts and common Chinese religion, the fivefold manifestation of the supreme God of Heaven (天; Tiān, or equivalently 上帝; Shàngdì). This theology dates back at least to the Shang dynasty. Described as the "five changeable faces of Heaven", they represent Heaven's cosmic activity which shapes worlds as 壇; tán, "altars", imitating its order which is visible in the starry vault, the north celestial pole and its spinning constellations. The Five Deities themselves represent these constellations. In accordance with the Three Powers (三才; Sāncái) they have a celestial, a terrestrial and a chthonic form. The Han Chinese identify themselves as the descendants of the Red and Yellow Deities.

They are associated with the five colors, the five phases of the continuous creation (五行; Wuxing), the five classical planets of the Solar System and the five constellations rotating around the celestial pole, the five sacred mountains and five directions of space (their terrestrial form), and the five Dragon Gods (龙神; Lóngshén) who represent their mounts, that is to say the material forces they preside over (their chthonic form). They have also been defined simply as five special forms of the worship of the God of Heaven, different "accesses" or perspectives, suitable for different situations, to serve Heaven.

Kokugaku (国学; Japanese pronunciation: [ko.kɯ.ɡa.kɯ, -ŋa.kɯ], lit. 'national study') was an academic movement, a school of Japanese philology and philosophy originating during the Edo period. Kokugaku scholars worked to refocus Japanese scholarship away from the then-dominant study of Chinese, Confucian, and Buddhist texts in favor of research into the early Japanese classics.

The taotie is an ancient Chinese mythological creature that was commonly emblazoned on bronze and other artifacts during the 1st millennium BCE. Taotie are one of the Four Perils in Chinese classics like the Classic of Mountains and Seas, alongside the Hundun, Qiongqi, and Taowu.

The Taotie is often represented as a motif on dings, which are Chinese ritual bronze vessels from the Shang (c. 1600 – c. 1050 BCE) and Zhou dynasties (c. 1046 – 256 BCE). The design typically consists of a zoomorphic mask, described as being frontal, bilaterally symmetrical, with a pair of raised eyes and typically no lower jaw area. Some argue that the design can be traced back to jade pieces found at Neolithic sites belonging to the Liangzhu culture (3310–2250 BCE). There are notable similarities with the jades of the Shijiahe culture (2500-2000 BCE) and the painted pottery of the Lower Xiajiadian culture (2200–1600 BCE).

The imperial examination (Chinese: 科舉) was a civil service examination system in Imperial China administered for the purpose of selecting candidates for the state bureaucracy. The concept of choosing bureaucrats by merit rather than by birth started early in Chinese history, and the first earnest use of written examinations as a method of recruitment appeared under the Sui dynasty (581–618). Its systematic implementation began during the Tang dynasty (618–907), when examinations became a regular channel for bureaucratic appointment and the dominant path to high office. It was further expanded during the Song dynasty (960–1279). The system lasted for 1,300 years until its abolition during the late Qing dynasty reforms in 1905. The key sponsors for abolition were Yuan Shikai, Yin Chang, and Zhang Zhidong. Aspects of the imperial examination still exist for entry into the civil service of both China and Taiwan.

The exams served to ensure a common knowledge of writing, Chinese classics, and literary style among state officials. This common culture helped to unify the empire, and the ideal of achievement by merit gave legitimacy to imperial rule. The examination system played a significant role in tempering the power of hereditary aristocracy and military authority, and in the rise of a gentry class of scholar-bureaucrats.

The Thirteen Classics (traditional Chinese: 十三經; simplified Chinese: 十三经; pinyin: Shísān Jīng) is a term for the group of thirteen classics of Confucian tradition that became the basis for the Imperial Examinations during the Song dynasty and have shaped much of East Asian culture and thought.It includes all of the Four Books and Five Classics but organizes them differently and includes the Classic of Filial Piety and Erya.