Li Studies were still in a strong position in the early decades of the Cing Dynasty. In order to reestablish social and political order, Emporor Kang Xi (康熙) even promoted Cheng and Zhu's Studies (程朱理學). He ordered daily lectures be given and Forums of classical studies be reconvened. In addition, the Ching Dynasty still employed Zhu Xi's thought as the official philosophy in its examination system to elect state bureaucrats. It is clear that the Court had political purposes in emphasizing Cheng and Zhu. They wanted to unify thought in order to contain it. By focusing on moral constraint they strengthened feudal order through state ethical apparatus. As for the dialectical elements in Cheng-zhu Studies, the Ching Dynasty simply discarded it. This development of practical and narrow dogmatism barricades the scholarly prospects of Cheng-zhu Studies, making the poverty of theory a route unfit for thought growth. On the other hand, the space of development for Wang Studies (王陽明學) was seriously hampered by courtly privileging of Cheng-Zhu Studies. Worse still, attacked by the phrase "Empty discourses destroy state," scholars such as Suen Chi-feng (孫奇逢), Huang Zong-xi (黃宗羲), and Li Yong (李顒) started to redirect their thought, making it more worldly oriented and adapted to reality. Additionally, the controversies over Zhu and Wang also ended up in seeking support from the Classics, furthermore contributing to the focus of textual criticism during the next two centuries. This is how Cheng-zhu Studies declined to the state of a hidden river and how textual criticism completely swapped Cheng-zhu Studies and became the main trend of Ching scholarship.