Front Page Titles (by Subject) SECTION II.: OF THE AUTHORSHIP, AND DISTINCTION OF THE TEXT INTO CLASSICAL TEXT AND COMMENTARY. - The Chinese Classics: Vol. 1. The Life and Teachings of Confucius (Analects, Great Learning, Doctrine of the Mean)
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SECTION II.: OF THE AUTHORSHIP, AND DISTINCTION OF THE TEXT INTO CLASSICAL TEXT AND COMMENTARY. - Confucius, The Chinese Classics: Vol. 1. The Life and Teachings of Confucius (Analects, Great Learning, Doctrine of the Mean) 
The Chinese Classics: Translated into English with Preliminary Essays and Explanatory Notes by James Legge. Vol. 1. The Life and Teachings of Confucius. Second Edition (London: N. Trübner, 1869).
Part of: The Chinese Classics
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OF THE AUTHORSHIP, AND DISTINCTION OF THE TEXT INTO CLASSICAL TEXT AND COMMENTARY.
1.The authorship of The Great Learning is a very doubtful point, and one on which it does not appear possible to come to a decided conclusion. Choo He, as I have stated in the last section, determined that so much of it was king, or Classic, being the very words of Confucius, and that all the rest was chuen, or Commentary, being the views of Tsăng Sin upon the sage’s words, recorded by his disciples. Thus, he does not expressly attribute the composition of the Treatise to Tsăng, as he is generally supposed to do. What he says, however, as it is destitute of external support, is contrary also to the internal evidence. The 4th chapter of Commentary commences with “The Master said.” Surely, if there were anything more, directly from Confucius, there would be an intimation of it in the same way. Or, if we may allow that short sayings of Confucius might be interwoven with the Work, as in the 15th paragraph of the 10th chapter, without mention of “The Master,” it is too much to ask us to receive the long chapter at the beginning as being from him. With regard to the Work having come from the disciples of Tsăng Sin, recording their master’s views, the paragraph in chapter 6th, commencing with “The disciple Tsăng said,” seems to be conclusive against that hypothesis. So much we may be sure is Tsăng’s, and no more. Both of Choo He’s judgments must be set aside. We cannot admit either the distinction of the contents into Classical text and Commentary, or that the Work was the production of Tsăng’s disciples.
2. Who then was the author? An ancient tradition attributes it to K‘ung Keih, the grandson of Confucius. In a notice published at the time of their preparation, about the stone slabs of Wei, the following statement by Kea Kwei, a noted scholar of the 1st century, is quoted:—“When K‘ung Keih was living, and in straits, in Sung, being afraid lest the lessons of the former sages should become obscure, and the principles of the ancient emperors and kings fall to the ground, he therefore made The Great Learning as the warp of them, and The Doctrine of the Mean as the woof.” This would seem, therefore, to have been the opinion of that early time, and I may say the only difficulty in admitting it is that no mention is made of it by Ch‘ing Heuen. There certainly is that agreement between the two treatises, which makes their common authorship not at all unlikely.
3. Though we cannot positively assign the authorship of The Great Learning, there can be no hesitation in receiving it as a genuine monument of the Confucian school. There are not many words in it from the sage himself, but it is a faithful reflection of his teachings, written by some of his followers, not far removed from him by lapse of time. It must synchronize pretty nearly with the Analects, and may be safely referred to the fourth century before our era.