The Useless Tree

Confucian Schools

    This has become a fairly routine story in the past couple of years: schools in China that teach "Confucianism" to young children.  I use the scare quotes here because it is not clear to me exactly what kind of curriculum we are talking about, beyond simple memorization of passages from the Analects.  Now, don’t get me wrong, knowing the Analects is, to my mind, a good thing.  But Confucian learning requires something much more that; it requires constant awareness of one’s moral context and possibilities and a creative understanding of what the right course of action is in any situation.

     The reasons why Chinese parents seek out these new Confucian schools are also well-known and oft repeated:

Another mother, Wang Ching, agrees: "This is a material world, people want a
higher standard of living and they are focused on material things, not spiritual
ones."

Modern China, with its headlong rush for growth, needs more balance and more
of the social order and courtesy extolled by Confucius, she says.

 I understand that impulse, but it is not at all clear that rote memorization of ancient texts is a means of overcoming cultural globalization.  What is needed is creative adaptation of some of the core principles of ancient thought to new technological and social and political contexts.  It is possible, but it is something that has to engage adults even more than children. 

     Are they teaching the children that a modernized and relevant Confucianism must be detached from its patriarchal past?  Are they teaching the children that Humanity, or noble-mindedness, is something to be achieved, something based on daily ethical performance, not simply a status to be exploited?  And are they teaching the children that it is right and just for the people to demand the removal of tyrannical and unjust rulers?

     There’s a lot to learn from Confucianism.  Let’s hope the children, and the adults, are getting a comprehensive education.

Sam Crane Avatar

Published by

Sam Crane
I have moved The Useless Tree to WordPress. Hope this works!
Categories: ,

4 responses to “Confucian Schools”

  1. Zoomzan Avatar
    Zoomzan

    One way is to import western theological exegetical techniques. Today, scholars are focused on academic questions (research for the sake of research). This generates volumes of debate which have no relevance beyond a small, closed circle of scholars.
    In the West, theology and secular studies are two different areas of inquiry. Theology sometimes take advantage of the results of secular inquiries, but it is mainly concerned with applying scriptures to everyday life.
    Today, Chinese scholars are very concerned with the “original meaning” of Confucius. But in truth, there is no “original” Confucius. There can only be personal interpretations of Confucius. All ancient Confucians which we admire, such as Dong Zhongshu, Ban Gu, Zhu Xi, Wang Yangming, and Shao Yong, taught personal philosophies. Their relationship with the Five Canons was intimate and spiritual, rather than distant and mundane. This is the true meaning of “The Six Canons annotate me, even as I annotate the Six Canons.”
    Modern western theological techniques are based on the induction of general principles from the scriptures. Then these principles are elaborated by theologians into useful ideas.
    This is what we need in China. Let a brave person publish a mystical and magical exegesis on the Analects. Then he would break the scholars’ stranglehold upon the Classics. Only when we break the scholars’ stranglehold upon the Classics, can the Classics become the people’s Classics.

    Like

    Reply
  2. visitor Avatar
    visitor

    Not to mention it would be difficult to reconcile the original concept of “jen” and the ideal Confucian gentleman with the 21st century.
    Scholars will always scoff at the practical interpretation of ancient texts. I think Laozi would use the original Mawangdui bamboo slips patch his roof with them. 😉

    Like

    Reply
  3. Zoomzan Avatar
    Zoomzan

    Dear visitor:
    I agree with the general gist of your message, but concerning the Mawangdui slips specifically, I think they do help restore the original mystical and spiritual message of the Daodejing.
    There is a book I’ve been meaning to get called Original Tao by Harold D. Roth. I’m not sure whether he used the Mawangdui slips, but I hear that he used many recently-discovered fragments from old Daoist traditions to prove that the Daodejing is derivative of a class of texts which taught personal spiritual cultivation.
    There are also new Chinese religions in Taiwan and Hong Kong based on the Mawangdui manuscripts. Unfortunately, they are banned in the mainland.
    Academic scholars jealously guard their scriptures. They do not live the Confucian life. They don’t believe in the Confucian life. But whenever someone finds personal inspiration in Confucianism and tries to revive ancient ways, these scholars attack and mock him.
    Therefore, these so-called scholars are truly the greatest obstacle to a true Confucian revival.

    Like

    Reply
  4. Zoomzan Avatar
    Zoomzan

    Actually, now that I think of it, my ideas about practical implementations are not so hard to accomplish.
    All philosophies, all ideas, what are they? They are conversations. As soon as we get five or six writers together who are interested in practical Confucianism, then we can begin the conversation. As the conversation becomes more and more refined, then we don’t need the validation of outside academic scholars.

    Like

    Reply

Leave a comment