Written by: Jeffrey Richey
Confucianism as an institution was not established until long after the death of its founder, Kongzi. During the 4th and 3rd centuries B.C.E., a diverse collection of writings circulated concerning his life and teachings, with little internal cohesion. It was not until the 2nd and 1st centuries B.C.E. that a cohesive portrait of a "Confucian" tradition emerged.
Up to that point, "Confucians" simply were those Chinese thinkers who revered, and ordered their lives around, the collection of Western Zhou texts later known as the Wujing, which they attributed to Kongzi. As the modern Chinese scholar Qian Mu (1895-1990) put it: "What [Kongzi] had his faith and took delight in, as well as what he transmitted, was antiquity itself . . . Hence he never thought of himself as superior to the ancients."
Kongzi and his disciples perpetuated this image of the Confucian as one who simply transmitted the teachings of the sages of the past and did not create any sort of novel or personal teaching. They took great delight in learning about Western Zhou history, customs, and literature, which they assumed had preserved the best of the wisdom of earlier sages and kingdoms. Their interest in antiquity arose from their conviction that it provided the most effective resource for the restoration of culture during their own troubled times. Such antiquarian scholars were known as Ru, a word that came to define a scholar or erudite expert in ritual. Like other Warring States thinkers, Ru came from the class of newly-impoverished aristocrats known as shi ("knights" or "retainers") who lost their place in society due to the collapse of the Western Zhou social order. The Ru were the ritual masters and teachers of the courts of the various regimes that, during the centuries after the death of Kongzi, contended with one another for the violent reunification of north China into a new imperial order.
During this first, classical period of Confucianism's development, the legacy of Kongzi was reshaped by debates between the disciples of Mengzi (Master Meng, often Latinized as Mencius; 372-289 B.C.E.) and Xunzi (310-220 B.C.E.). Kongzi, Mengzi, and Xunzi are commemorated by Confucians as the foundational masters of their tradition, and in fact, their legacies provide the basic structure for Confucian thought throughout its long development in East Asia. However, there was no single, uniform system of Confucian doctrine and practice prior to the Han dynasty. The 3rd century B.C.E. writer Han Fei attests to the existence of eight separate Ru factions (rujia bapai) in his own day.
With the founding of the Han dynasty in 202 B.C.E., the second, imperial period of Confucian's development began to unfold. During this period, the classical