The Confucian “way of knowing” was validated through classical texts that transmitted the wisdom of antiquity. Early Song rulers promoted Confucianism as the ideological foundation of the state, and the reformulation of Confucianism commonly known as “Neo-Confucianism” took place against the backdrop of the newly unified Song dynasty. Well before the Song, the establishment of government schools and the examination system institutionalized early ideals of learning, transforming them into knowledge useful for governing a bureaucratic state. During the Song, debates over the content of the examinations – and thus what kinds of knowledge were valued – were sparked by political disputes, but disagreements were also based on deeply held beliefs about the meaning of learning and the purpose of knowledge. The cosmological underpinnings of Confucianism were articulated and transmitted through new interpretations of the Classics in the Northern Song, synthesized and systematized by the Neo-Confucian thinker Zhu Xi (1130–1200). History was a way of knowing distinct from the Classics as a source of political and philosophical principles. The Jurchen Jin incorporated and adapted these ways of knowing with their own in their rule of the north. The introduction of print technology altered people’s relationship to texts and to the transmission of knowledge.

The eleventh century was a period of intense political conflict and two major reform movements as well as war with the Tangut Xi Xia. Supported by the emperor, Wang Anshi’s mid-eleventh-century program of reforms proposed to increase dramatically the power of the state to intervene in the economy and in society as a whole. Although these reforms were rescinded, and pro- and anti-reform factions took turns in power, Wang’s reform set in motion political debates that would rage for centuries after. A major reorganization of the government designed to rationalize the functions of an increasingly complex bureaucracy took place in the late eleventh century. Encounters with rising steppe empires circumscribed political debates at court throughout the Northern Song. The Khitan Liao Empire was destroyed by one of its own vassal peoples, the Jurchen, who then created their own empire and occupied the northern territory of the Song. This marked the fall of the Northern Song, with its capital at Kaifeng in the north, and the founding of the Southern Song, with the emperor’s “temporary residence” in the Yangzi delta city of Hangzhou. The Jurchen Jin was in turn defeated by the rising Mongols, who then conquered the Southern Song.

“Political economy” is a Western term that carries its own, evolving ideological baggage. For John Stuart Mill, political economy was a science – that which “traces the laws of such of the phenomena of society as arise from the combined operations of mankind for the production of wealth, in so far as those phenomena are not modified by the pursuit of any other object.”1 Adam Smith used the word “science,” but meant what Mill would have called “art”: for him, “political oeconomy” could be “considered as a branch of the science of a statesman or legislator” and had as its objectives “enabl[ing]” the people to prosper through their own efforts and “supply[ing] the state or commonwealth” with means of payment for “the public services.”2 Smith takes us closer than Mill to what the authors mentioned in this chapter understood as their mission. It is not that Chinese writers were incapable of identifying infallibly observed regularities, but construction of a disciplinary edifice through the systematic “tracing” of such regularities in economic behavior was not a premodern Chinese project.