Core Viewpoint - The article discusses the decline of classical studies (经学) in China since the late Qing Dynasty, highlighting how it has fragmented into various disciplines and lost its institutionalized academic form, becoming more of a historical material rather than a central scholarly focus [2][3][4]. Group 1: Historical Context and Transformation - The disintegration of classical studies during the late Qing and early Republic periods led to a narrowed understanding, where "elementary studies" (小学) and "historical studies of classical texts" (经学史) became the prevailing consensus in academia [3][4]. - Classical studies have been largely replaced by classical learning (古典学), which emphasizes historical literature and has become a significant part of Chinese cultural narrative, connecting modern scholarship with earlier traditions [3][4][5]. - The modern interpretation of classical studies has shifted towards a focus on textual criticism and historical documentation, leading to a diminished role for classical studies as a central academic discipline [4][5][6]. Group 2: Influence of Western Scholarship - The introduction of Western classical studies has influenced the understanding and development of Chinese classical studies, with scholars like B.A. Elman arguing that Qing Dynasty textual criticism represents a new paradigm of empirical scholarship [4][5][6]. - The modern academic framework has been shaped by the Qing Dynasty's approach to textual studies, which has been recognized as a unique path for the transition from traditional to modern scholarship in China [5][6][8]. Group 3: Methodological Approaches - Two main approaches to classical studies have emerged: one focuses on the introduction and adaptation of Western classical studies, while the other seeks to compare and integrate Western and Chinese scholarly traditions [10][11]. - The first approach emphasizes the institutionalization of classical studies as a new discipline, while the second approach aims to reflect on and adjust modern academic divisions by incorporating insights from classical studies [10][11][12]. Group 4: Philosophical Implications - The article suggests that classical studies should not be viewed merely as historical artifacts but as living concepts that engage with contemporary existence, emphasizing the need for a philosophical understanding of "classical" that transcends temporal boundaries [13][14][15]. - The interpretation of classical texts is framed as an essential human activity, where understanding and meaning-making are central to the human experience, thus linking classical studies to modern existential inquiries [15][16][17].

Core Argument - The fundamental issue of the "Jingu" (ancient vs. modern texts) debate originates from the systematic contradictions within the classical studies framework established during the Han Dynasty, particularly the Western Han period, which only became apparent during the Qing Dynasty with the rise of textual criticism [1][6][10] Group 1: Historical Context - The contradictions in the classical studies framework were not fully exposed until the Qing Dynasty, when scholars began to delve into these issues, particularly through the work of Liao Ping, who was the first to systematically summarize these contradictions [1][6] - The classical texts, known as the Five Classics, were not fully compiled until the late Western Han period, relying heavily on oral transmission, which contributed to the authority and reliability of knowledge being determined by the length of the teacher-student relationship [6][8] Group 2: Key Figures and Theories - Liao Ping proposed a conspiracy theory suggesting that Wang Mang, during his usurpation of the Han throne, instructed Liu Xin to forge ancient texts, which he detailed in his book "Jingu Xue Kao" [1][2] - Kang Youwei expanded on Liao Ping's ideas without his consent, leading to the publication of "New Study of Forged Classics," which gained significant attention and contributed to a loss of trust in the Five Classics within the academic community [1][2] - Meng Wentong, a student of Liao Ping, introduced the "Cultural Three Systems Theory," positing that the contradictions stem from the differences among three major cultural groups in China: Confucianism, Legalism, and Daoism [2][4] Group 3: Evolution of Academic Thought - The transition from reliance on oral tradition to a focus on textual evidence laid the groundwork for the emergence of textual criticism, which was initiated by figures like Liu Xin during the Han Dynasty [8][9] - Despite attempts at unification during the Eastern Han period, the deep-seated contradictions within classical studies remained unresolved, leading to a superficial appearance of unity [9] - The Qing scholars' focus on Han studies and textual criticism revealed the contradictions within the Five Classics more clearly, as they sought to return to the original meanings of Confucius and Mencius [10]