Quanxuepian 勸學篇

Quanxuepian 勸學篇 "Exhortation to study" is a book of 2 juan length written by the politician Zhang Zhidong 張之洞 (1837-1909) of the late Qing period 清 (1644-1911).

The term quanxue is of very old date, as can be seen in the chapter Quanxue pian 勸學篇 (ch. 1) in the book Xunzi 荀子 and Quanxue 勸學 (ch. 64) in the para-classic Da Da Liji 大戴禮記. Another book of the title dates from the the Later Han period 後漢 (25-220 CE) and was written by the Confucian scholar Cai Yong 蔡邕 (132-192). The original text is listed in the bibliographical chapter Jingji zhi 經籍志 in the official dynastic history Suishu 隋書, but not in those of the successor histories, which means that it was lost during the Tang period 唐 (618-907). Thirteen fragments survive, assembled by Ren Dachun 任大椿 (1738-1789) in his series Xiaoxue gouchen 小學鈎沈.

Zhang Zhidong's book dates from 1898 and represents a text on the combination of traditional Chinese teachings – representing the body or substance – and "new" western teachings useful for practical matters (jiu xue wei ti, xin xue wei yong 舊學為體，新學為用). The book is thus directly focusing on the reform project of Kang Youwei initiated in 1898, the so-called "Hundred-Days Reform" or Wuxu bianfa 戊戌變法 in Chinese. Zhang's book consists of 24 chapters, namely the "inner chapters" (neipian 內篇) which describe basic ways to rectify the human heart (yi zheng ren xin 以正人心) and to "strive for kindness" (qiu ren 求仁), and the "outer chapters" (waipian 外篇) pertaining to the wide field of society. The author aims to "make open the right habits and spirits" (yi kai feng qi 以開風氣), and to "strive for wisdom and courage" (qiu zhi yong 求智勇). Students would have to master "five things to know" (wu zhi 五知) corresponding to the Classic Zhongyong 中庸 "The Golden Mean", namely shame, fear, transgression, essentials, and essence.

The author emphasises the importance of using the principles of traditional Chinese teachings (Zhongxue 中學) as the basis of teaching to maintain the morals of the people. Zhang Zhidong advocates the clarification of "the principles of our Chinese forefathers and teachers", before "choosing those Western teachings that could remedy our lack of knowledge". Students would learn to understand the times and expand their knowledge and wisdom, the government would set up schools, adjust curricula, translate books, make the best use of land resources, build railways, and adopt western technology and techniques in order to make China rich and strong. In this way, traditional Chinese teachings would control the mind (Zhongxue zhi xin 中學治心), and Western teachings respond to the necessities of the time (Xixue ying shishi 西學應世事).

Zhang harshly contradicted the creation of parliaments (kai yihui 開議會) and the spread of civil rights (xing minquan 興民權) because they would only create multiple harm and not yield any profits.

Empress Dowager Cixi 慈禧太后 (1835-1908), who took over the regency after the end of the reform movement, greatly acknowledged the book and ordered its nationwide distribution. It was even [incompletely] translated into English by Samuel I. Woodbridge, titled China's Only Hope: An Appeal (Edinburgh: Oliphant, Anderson & Ferrier, 1901), and into French.

The text was printed multiple times and is included in the series Zhexi Cunshe huikan 浙西村舍匯刊 and Jindai Zhongguo shiliao congkan 近代中國史料叢刊, and in Zhang's collected works Zhang Wenxianggong wenji 張文襄公全集.