The First Lesson at Songzha: Reflecting on the Past to Understand Oneself

Meng Wenlang looked at Liang Shanbo: "Shanbo, let me ask you a question. Since you enrolled, you have often read books in the library. What books have you read in the past two months?"

Liang Shanbo replied frankly, "Sir, for the first month after entering the academy, I have been reading the Records of the Grand Historian, taking notes and thinking at the same time. From the Annals of the Five Emperors to the Preface by the Grand Historian, I have memorized the entire Records of the Grand Historian."

Since finishing the *Records of the Grand Historian*, I have been reading the *Book of Han*, taking notes and reflecting as I go. I started with the *Annals of Emperor Gaozu* and proceeded sequentially by volume, and have now reached the *Biographies of Wang Gong, Liang Gong, and Bao*.

Meng Wenlang's gaze shifted slightly as he looked at him.

Memorizing the entire *Records of the Grand Historian* in a month is already an achievement for most people. Memorizing up to the biographies of Wang Gong, Liang Gong, and Bao Shuya in a month and a few days is even more difficult, as the *Book of Han* is more complex than the *Records of the Grand Historian*, uses more archaic characters, and has more elegant language. Moreover, Liang Shanbo was also thinking as he memorized.

But Meng Wenlang had no doubt, knowing that Liang Shanbo possessed such abilities.

Meng Wenlang pondered for a moment, then slowly said, "Alright. Since you are reading history books, today I will tell you how to read history."

Liang Shanbo quickly bowed and said, "Please enlighten me, sir."

Meng Wenlang's gaze fell on Wang Shu and Gu Jun: "You two listen carefully as well. Although I have already told you this story before, reviewing it once more may give you new insights."

Wang Shu and Gu Jun bowed simultaneously: "Yes."

Meng Wenlang asked Liang Shanbo, "You've memorized the *Records of the Grand Historian* perfectly, so let me test you. Why did Sima Qian place the *Biography of Boyi* at the beginning of the biographies?"

Liang Shanbo replied, "Bo Yi and Shu Qi relinquished their kingdom and fled, refusing to eat Zhou grain and starving to death on Shouyang Mountain. This is why Sima Qian praised their integrity and righteousness."

Meng Wenlang nodded, then shook his head: "That's the correct interpretation, but it's not the complete one. Praising integrity and righteousness is indeed the proper way to put it in the first chapter. But you might as well think about it a little deeper."

In his biography of Bo Yi and Shu Qi, Sima Qian first quoted the saying, "Heaven has no favorites, but always favors the virtuous," yet he then cited countless examples of virtuous people who did not meet a good end, asking, "If this so-called Way of Heaven is wicked or not?" He was clearly questioning the Way of Heaven. This apparent contradiction of praise and questioning is, in fact, precisely Sima Qian's deepest intention.

Liang Shanbo fell into deep thought.

Meng Wenlang said, "Placing the 'Biography of Boyi' at the beginning of the biographies, in my opinion, has a particularly important purpose. It doesn't just provide an answer, but also raises a question: Why do good people often not have a good end? Is the way of Heaven truly just?"

Sima Qian placed this question at the beginning of the biographies to tell readers that history is not a ledger of cause and effect, but a presentation of the true complexities of human life. If one reads history merely to seek the comfort of "good deeds bring good rewards," then one has failed to appreciate half of Sima Qian's painstaking efforts.

He softened his tone slightly: "Of course, this is just my personal opinion. As you read more in the future, you may come to your own conclusions."

Then, he changed the subject: "With this perspective, you'll see people differently."

Consider Li Si carefully. When he was a minor official in Shangcai, he saw rats in the latrine and granary and lamented, "The difference between a wise and foolish person is like that of a rat; it all depends on where they place themselves." This was the starting point of his lifelong belief: environment determines a person's worth. Therefore, he went west to Qin seeking wealth and power. This belief made him the Prime Minister of Qin, but it also ultimately made him a pawn of Zhao Gao.

Let's look at the plot at Sand Dune. Zhao Gao came to persuade him to alter the imperial edict, and he first sternly refused: "This is not something a subject should discuss." Zhao Gao first used five questions to make him admit that he was inferior to Meng Tian, ​​and then used a combination of coercion and enticement, and he "sighed to the sky" and complied.

Think carefully about that sigh of his. It wasn't out of being persuaded, but out of fear. He feared that if Fusu ascended the throne, he would replace him with Meng Tian, ​​and he feared losing the wealth and power he had already gained. At that time, he believed in what was right, but he chose the wrong one.

Finally, consider his words to his son before his execution: "I wish we could once again lead our yellow dog out of the east gate of Shangcai to hunt rabbits, but is that possible?" Why have these words been passed down through the ages? Not because they are tragic, but because they reveal a truth: when people reach the end of their lives, they do not think of their achievements, but of those most ordinary days.

All that Li Si gained in his life was ultimately less than a yellow dog at the east gate of Shangcai.

Meng Wenlang paused, then asked Liang Shanbo, "What were you thinking when you read this line?"

Liang Shanbo was silent for a moment, then said, "What I'm thinking is, if Li Si had remembered the yellow dog at the east gate of Shangcai when he was at Shaqiu, would he still have made that choice?"

Meng Wenlang's eyes flashed with admiration: "This is what it means to 'see a person.' You are not judging Li Si, but rather entering his heart. However, I must also remind you that people in history are always more complex than what we see at this moment."

Li Si's sigh was one of fear, perhaps also mixed with a final, almost unacknowledged, reluctance to let go of another possibility. All we can do is try our best to get close, but we can never presume to fully understand a person.

He concluded: "You use the concept of 'substance and function' to discuss self-cultivation and practical application, and the same applies to the concept and function of history. The substance of history is the rise and fall, glory and disgrace, joy and sorrow of countless people over thousands of years; the function of history is not to summarize a few 'lessons' from it as dogma, but to enable you to see more when facing your own choices."

Seeing the choices and consequences of those who came before in similar circumstances, seeing the subtle greed and fear within oneself, seeing the different directions things might take—once you see, your heart is no longer blind.

Meng Wenlang looked directly at Liang Shanbo: "Today I want you to do a task right here and now. Take Li Si as the topic, and in one sentence, express your understanding of him. It's not a summary, not a judgment, but what you yourself have learned from Li Si's life."

Liang Shanbo pondered for a long time before saying, "Li Si's tragedy lies not in making the wrong choice, but in the fact that every time he knew what was right, he always thought he could 'temporarily' make the wrong choice and make amends later. The word 'temporarily' is the real abyss."

A glint flashed in Meng Wenlang's eyes. After a long while, he slowly nodded: "The fact that you can say the word 'for the time being' means that you are no longer 'reading history,' but 'seeing people.' You are seeing the ancients, and you are also seeing yourself."

However, "knowing what is right" is itself a deep abyss. People often only realize their mistakes after the fact; when caught in the middle, what they perceive as "knowing" may just be another form of self-deception. Reaching this level of understanding signifies entering another realm of knowledge.

Today is the first time Liang Shanbo has listened to Meng Wenlang's lecture in Songzha as an inner disciple.

This first lesson with his new disciple was incredibly beneficial to him.

This lesson changed the way he read history.

Previously, he read history more as "case studies" and "source material," extracting patterns and accumulating topics for conversation.

Meng Wenlang taught him that history books are not tools, but a mirror. Not a mirror that reflects the "laws of history," but a mirror that reflects "human beings."

It illuminates the ancients, and it also illuminates ourselves.

To truly understand the historical context and mindset of those who lived in the past, one must immerse oneself in their experiences; to truly detach oneself, one must observe their choices and their consequences. This process of repeated observation is the refinement of "historical insight."

In reading history, we learn to ask ourselves: If I were at that critical juncture, what would I do? By seeing the greed and fear of the ancients, we also recognize our own.

Ultimately, the purpose of studying history is not to judge, but to be more clear-headed and discerning than Li Si when facing choices in the future, so as not to be blind.