Wu Pai's reading purpose.

It is Wu Pai's academic aim to study Han Shu. Huidong said: "Han people have their own family methods for studying classics, so they have five classics teachers, and all the exegesis are dictated by the teachers, followed by works." Therefore, the words of Confucianism and Classics in Han Dynasty are based on learning officials and parallel with Classics. " Qian Daxin believes that "exegetics must be based on Han and Confucianism, because it is not far from ancient times, and the family law comes down in one continuous line. The meaning of the seventy sons still exists, which is different from the waves of later generations. " Wang Mingsheng said: "The classics are difficult to understand, but if you stick to the Chinese family law, you must follow a teacher and dare not follow others." The so-called "family law" and "learning law" of the Han people refer to the teaching of Confucian classics in the Han Dynasty. In the Han Dynasty, Dr. Jason Wu and his disciples taught classics by imitation, and their respective masters called it "family law". Once a teacher is established as a postdoctoral fellow, his classics will become "learning from foreigners". In this way, a family that passed on the classics was elected as a postdoctoral fellow, so it changed from a beginner's learning method to a formal learning method. Then the disciples of the doctor will be educated with a doctor, and the educated of a doctor will become the disciples of the doctor, thus forming a fixed academic inheritance system. Family law and learning from others are actually the ties that transform the fixed inheritance of Confucian classics into various classic doctors to safeguard the patent of personal theory. But this family law was not strict in the Han Dynasty. For example, Wu Pai's Xu Shen and Zheng Xuan's personal writings are also based on the theories of ancient and modern philosophers, and are not bound by family law or imitation. Wu Pai literati also inherited this tradition. For example, Huidong's Book of Changes focuses on Xun Shuang and Yu Fan, giving consideration to Song Xian and Gan Bao, while Xue is "the left, right and Meng Changqing's Yi". The so-called "Yi of Five Schools" refers to the Yi-ology thoughts of five schools in Han Dynasty, namely Meng Xi, Yu Fan, Jing Fang, Xun Shuang and Fei Zhi. The study of the Book of Changes in Han Dynasty can be divided into modern prose and ancient prose. Huidong is mainly centered on Yu Fan, who handed down Meng's Book of Changes, which belongs to modern prose. He also participated in Xun and Zheng's "Non-poetic Meaning", both of which inherited the "Non-poetic Meaning" which belongs to the category of ancient prose. Therefore, Wu Pai's so-called "learning from family" is actually a mixture of ancient prose and two different systems, but it still belongs to the Sinology system in essence.

The Wu School's respect and persistence in Han Confucianism led it to study Confucian classics from ancient Chinese characters and attach importance to sound training, thus finding a way to study Confucian classics. Hui Dong thinks that "the meaning of classics lies in exegesis, and the meaning can only be known by reading and listening to sounds", Wang Mingsheng emphasizes "proofreading, distinguishing phonology, interpreting exegesis and annotation", and Qian Daxin thinks that "after exegesis, there is meaning". Exegetics is the basic work of Confucian classics in Han Dynasty. According to Hanshu, all references to "reason", "training", "interpretation" and "chapters and sentences" refer to the exegesis and interpretation of a classic book. Anyone who calls "biography" or "saying" refers to giving play to the meaning of the Six Classics. This shows that the interpretation of classics in Han dynasty mainly includes literal interpretation and ideological exertion. However, although Wu Pai scholars clearly put forward that exegesis is the key to the study of Confucian classics, they actually regard it as exegesis, which obviously violates the basic spirit of Confucian classics. Of course, exegetics, as a method of sorting out and studying classics, is undoubtedly of positive significance for eliminating all kinds of misunderstandings and distortions that have been attached to classics for a long time, and it also contains some scientific methods and attitudes. At the same time, the negative significance of "out of chapter and out of sentence, help the ancient and correct the ancient" is also very obvious. Even though I am diligent in collecting data and analyzing in parallel, I still can't form my own thoughts abstractly.

It is an inevitable trend of the development of academic thought since the early Qing Dynasty that Wu Pai respects Confucius and imitates Han, and studies pure Chinese studies with the method of exegesis in primary schools. As early as the end of the Ming Dynasty and the beginning of the Qing Dynasty, Gu, known as "Founding Confucianism", advocated the method of "reading the Nine Classics begins with textual research, and textual research begins with confidants". However, Wu Pai scholars are more the objects of anti-Song studies. Although the study of Song Dynasty was officially recognized as academic orthodoxy in Qing Dynasty, it has been criticized by unorthodox sinologists from outside since the early Qing Dynasty. In the early Qing Dynasty, Huang Zongxi, Mao Qiling, Hu Weiwei and others criticized and liquidated the Zhouyi written by Shao Yong and Zhu. In order to restore the original meaning of the "Six Classics" compiled by Confucius, Wu Pai scholars all emphasized the study of Confucian Classics from the perspective of writing, and the exegesis of writing must be based on the annotations of Han Confucianism, thus criticizing the study of Song Dynasty. Huidong thinks that the disaster of Song Confucianism is "worse than Qin fire", and his book Han Yixue aims at dialectical study of "Hetuluo's congenital Tai Chi". Jiang Sheng thinks that "the theory of human nature is purely illusory", and Fan Jiang thinks that Confucian classics is not as good as Taoism in the Song Dynasty. Wu Pai's promotion of Han Dynasty and suppression of Song Dynasty showed the general trend of the development of academic thought in the early Qing Dynasty and laid the foundation for Ganjia Sinology.