The text of the Daxue interrelates the moral self-cultivation with the general harmony in state and society. The early Qing-period 清 (1644-1911) scholar Chen Que 陳確 (1604-1677) therefore contradicted this assumption and, based on textual evidence, offered the opinion that the Daxue must have been compiled only during the Former Han period 前漢 (206 BCE-8 CE), and not at the time when Confucius and his disciples lived (5th cent. This cutting-up of the text is rather arbitrary and not based on scholarly evidence. Zhu Xi believed that the part he called "classic" had been compiled by Zeng Shen 曾參 (Zengzi 曾子, 505-436), a disciple of Confucius, while the "commentary" was compiled by followers of Zeng Sen. The Southern Song period 南宋 (1127-1279) master Zhu Xi 朱熹 (1130-1200) divided it into a classic ( jing 經) and a commentary ( zhuan 傳), wrote a philological study ( zhangju 章句) on the Daxue and made it part of the canon of the "Four Books" (see Sishu zhangju jizhu 四書章句集注). The Neo-Confucian scholars Cheng Hao 程顥 (1032-1085) and Cheng Yi 程頤 (1033-1107) were the first to consider it as a separate treatise. It was originally a chapter of the ritual classic Liji 禮記.
It is part of the canon of the Sishu 四書 "Four Books", to which it was added as integral Confucian writing on the order and harmony of society. Daxue 大學 "The Great Learning" is a Confucian Classic.
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