Todays Confucius: Impact to Knowledge and Education - Essay Example

? Today’s Confucius: Impact to Knowledge and Education First Last of Today’s Confucius: Impact to Knowledge and Education Introduction What is Socrates to the Western world, is Confucius to the Chinese and to several other Asian nations. Hailed as China’s premier sage and foremost teacher, Confucius shaped the beliefs and traditions of the Oriental civilization, while leaving an indelible mark in the history of humankind. Over two millenniums have passed but the teachings of this ancient thinker and social commentator are still evident and applicable up to this age and time. His philosophies that served as ‘guiding light’ for a multitude of generations maintain a position of admiration, if not reverence from people across cultures. In all certainty, the words of Confucius could not only be heard in the many great walls of China, but resonate in all corners of society, particularly inside the classroom. Philosophical Teachings Confucianism, as a school of thought, is deemed as a complex set of moral, philosophical, religious, economic, political and social standards, which largely influenced the culture and history of the Chinese people and the rest of East Asian societies. Other countries, where governments advocate for its practice, consider Confucianism as a state religion. It should be noted, however, that the Western world also sees the systematic tradition as a secular entity, though some scholars only view it as a philosophical movement (Yao, 2000). The fundamental view that human beings can be taught, improved and perfected plays a pivotal role in Confucianism (Berthrong, J. H. & Berthrong, E. N., 2000). Where personal and societal activities that self-cultivate and self-create lead the way to perfection are the doctrines that a Confucianist religiously observes. In a word, the inculcation of virtue and the ascent to moral perfection are the central themes of Confucianism. However, it should be remembered that the Confucian goal is not to reach a perfect state, but rather to attain a condition of constantly struggling to surpass a present state. According to the Analects, the volumes of book where Confucius laid down all his wisdom, respect and honor are indispensable facets of living (Yao, 2000). Without respect and honor, Confucius decreed, man is worthless and comparable to the brutes. He further elucidated that to gain respect and honor, man must strive to become an improved version of himself every day and must always aspire to be better off than the mundane others. This, according to the Confucian belief, could only be attained through study. The cornerstone of Confucius’ teachings is the heavy emphasis on learning. Learning, accordingly, can be best sought if one has a good teacher who is someone older and who is adept with the ways of the past, has a strong sense of relevance in the present and has a vivid picture of the future. Hence, this teacher must be imitated in words and in deeds (Jensen, 1997). Such is the profound respect and adoration that the Confucianist renders to the noble profession of teaching. The preeminence of reflection and meditation is also given much attention in Confucianism (Wilson, 2002). Based on this concept, ideal learning consists of reflecting and meditating on the information acquired. Weighing out the reliability, sincerity and signification of the knowledge or skill just recently obtained must be done in order to give deeper meaning and utmost direction on the part of the learner. In one of his writings, Confucius expressed “Wisdom is learned by three methods. First, by reflection, which is noblest; second, by imitation, which is easiest; and third by experience, which is the bitterest” (Confucius & Leys, 1997, p.65). This procedural aphorism has been carved in the heart and committed to the memory by many Chinese scholars. Noticeably, the simple and direct, sans the verbosity, of Confucius’ teachings earned the strictest observance during his time and the adoration of his present-day disciples. Confucian Epistemology It can be safely inferred that the philosophy of Confucius, which has a heavy import on moral and ethical considerations, revolves around the ideological tenets of humanism (Bell, 2003). By categorizing Confucianism as a seeming branch or a complement to the humanistic movement, its indispensable position in the area of knowledge acquisition and creation and in the entire of scope of education in general could hardly be overlooked. Knowledge, according to Confucius, is a threefold element. It is primarily comprised of a belief, a mistake and a lie (Li, 2006). Belief is a product of a premature knowledge which lacks observation and processing; mistake is acting based on premature knowledge; while lie is a deliberate misrepresentation of knowledge. All three are a real aspect of life, though the attainment of wisdom is never impossible, hence man should perpetually strive. True knowledge, in the Confucian tenet, is self-knowledge. Another creed in the Confucian tradition is the firm belief that human nature is intrinsically and innately good, but can be corrupted if not taught and nourished well. Thus, by focusing on human nature and the nature of the environment, man can realize his goodness and superiority over things. This, consistent with Confucianism, is the way to live in concurrence with the will and laws of the universe. Purportedly, to know nature and the ways of nature is the essence of knowledge. In the Confucian tradition, the acknowledgement of the good and bad elements of society is helpful in the process of learning. Through the negative attributes of humankind, one can self-reflect and evade from performing a wrongdoing, while through the positive ones, one has something worthy to emulate on. This implicitly acquiesced with one great principle in science: observation (Makeham, 2003). Confucius, undeniably, placed the teacher in a position where learning is largely dependent upon. Although he never categorically declared that there is no learning without the teacher, it can be supposed that his contention is anchored on the indispensability of the teacher in the learning process. As a ‘guide on the side’ more than a ‘sage on the stage’, the teacher functions in the holistic development of the learner as a role model and exemplar. Moreover, historical accounts reveal that the curriculum at Confucius’ school integrated the disciplines of music, poetry, literature and history. As a subtle champion of humanism in ancient China, Confucius provided his students with a deeper understanding of culture and the appreciation of the arts. More than the classical studies, the Confucian academy also focused heavily on the students’ training on the ‘gentlemanly’ codes of appropriate manner and proper decorum. An intensive review on the ethics of his time and society was also a critical component in the school (Bell, 2008). Contradictory to the western mode of higher education during the Medieval and Renaissance era that is primarily oriented on argumentation and debate, Confucian education was deemed to be practically anchored on memorization and rote learning of the classical masterpieces. This approach became the basis for the imperial civil service exams during those periods where candidates recited countless lines from classical materials and demonstrated adequate knowledge on the ancients and history. The purpose of the scholar, in Confucius’ view, is to uphold tradition and supplement the vast base of knowledge already in place. Simply put, the epistemological bases of perception and introspection are the essential features of the Confucian view of knowledge. The importance of perception (or observation) in learning new things and the value of introspection in evaluating the things learned are significant monuments in the Confucian doctrine. The centrality of the humanistic approaches of learning such as in history, culture and the arts can easily be gleaned in Confucianism. Revolutionizing Educational Systems The importance of education in Confucianism is beyond doubt, where the concept of arriving at a higher state of being is the ultimate meaning of existence. Education, in the Confucian precept, is composed of six areas of study: poetry to polish thinking and communication; history to understand tradition and to develop sound moral judgment; ritual to imbibe an excellent sense of propriety; music to heal the wounds of the soul and to relax the mind; politics to be able to contribute something good to society; and cosmology to achieve harmony with the heavenly forces (Cheng, 1985). These academic disciplines, according to Confucius, are not only intended to advance the individual lives of people, but also foster progress in the society. During Confucius’ time, education was only afforded to the royalty and the nobility. In fact, even students of noble background might not have the privilege to study the classics. Such is the educational inequality during his time that he gradually banished. Historically, it was Confucius who popularized education among people from all walks of life. Regardless of their social standing, students were admitted to his academy and received the same treatment as with those aristocratic ones. Legend supports that, actually, Confucius admired less-privilege students and commended them for their virtues. For this, formal schooling was only a minimal feature in Confucian education (Palmer, Bresler, Cooper, 2001). According to the canon, the process of education ‘starts from womb and ends to tomb.’ Henceforth, it literally suggested that learning is from birth to death and man is not supposed to cease from learning. The continual and cyclic view of education was championed by Confucius. He taught that the home is also a very important source of education, so parents are also teachers. A child must already be taught within the confines of the family before he should be ready for the more complicated aspects of the world. As a social being, man starts to learn the process of socialization within the basic unit of society, which is the family. Confucius saw the critical role the family plays in the learning process of the child. Additionally, it can be wisely deduced that Confucian education is also about values education or moral education. The deliberate underscoring of personality, character and ethical development of the learner confirms the unwritten mission of the Confucian school. The notion that educated people possess fine qualities and abilities while uneducated ones may just exist according to the impulses an animal is given immense weight in Confucianism. Nonetheless, for Confucius, those who refuse to learn surely could not be taught. The teacher may offer good knowledge to students but they may also reject this. Therefore, in the Confucian method, education cannot be mandatory and learning cannot be imposed. His humanistic approach of education, where everything depended upon self-effort, did not only speak volumes of prophetic lines of thinking but rather uttered a universal and timeless truth in the field of education, which is still evident and practiced today. Empowerment of Society The Confucian philosophy does not only limit its pertinence on the moral and psychological sides of the human being. Its transcendence encompasses the whole of society and its impact reverberates across the globe. That society begins with the individual and then with the family is more than a statement of fact. Way before social scientists and anthropologists coined the term ‘basic unit of society,’ Confucius already knew that the family shapes the destinies of civilizations. Highlighting that the family serves as a reflection for the community, and the community as a model for the country, and in turn the country is the mirror of the world, Confucius only pronounced a reality that is unquestionable and should be understood by each and every person (Clement, 2002). Romar (2002) denoted that Confucianism can be best summarized by stating three points: that it obligates individuals and groups to make a positive contribution to the world; that it teaches humanistic principles and moral leadership among all sectors of society; and that his ‘golden rule’ should be the quintessential commandment. By understanding these Confucian tenets then society will forever remain harmonious and prosperous. Confucius’ teachings on the socio-political actualities of the world influenced social critics and intellectuals such as Max Weber and Ezra Pound, among many others. His humanistic articulations on the inherent goodness and capabilities of man became the source of inspiration for the democratic ideals. Thomas Jefferson’s reading of The Analects was said to be instrumental in his formulation of the Declaration of Independence (De Bary & Tu, 1998). His political theory based on the tenet that the legitimacy of the ruler emanates from the will of the universe and the determination of the people was widely studied in the settings of monarchy and democracy (Tu, 1993). The responsibility of any government towards its people and its purpose of securing peace and order in society, which are manifested in Confucianism, can be evinced anywhere in the world today. The faith dictating the ill nature of wealth and the magnanimity of poverty would serve as a torch upon the dark nooks of society. Conclusion Confucianism teaches humankind that through self-effort, life can improve. Its philosophical views on morality and ethics function as guide for societies to attain a certain level of superiority among other creations. Accordingly, education is one great tool to achieve this aim, and the obtainment of knowledge then eventually wisdom would certainly uplift the status of each person and would transform him or her into a meaningful being. Through knowledge and wisdom, which are the by-products of education and learning, one could erase the inequalities set by sex, class, race and religion, among others. By constantly struggling to acquire good knowledge and applying it, one would be able to effect his or her impact to society. In today’s world where the deteriorating quality of education and moral ascendancy is prevalent and pervasive, one could only imagine if all people would practice the teachings of Confucius, though not necessarily converting into its religious domain. One could only wonder for a time when people are aptly educated, well-mannered, politically upright, socially relevant and universally harmonious, and then there would be the truest essence of life. References Bell, D. A., 2003. Confucianism for the modern world. New York, NY: Cambridge UP. Bell, D. A., 2008. Confucian political ethics. Princeton, NJ: Princeton UP. Berthrong, J. H. & Berthrong, E. N., 2000. Confucianism: A short introduction. London: Oneworld. Cheng, H. L., 1985. Confucianism and Zen. Journal of Chinese Philosophy, 12 (5), pp.197-215. Clement, F., 2002. Confucius: the golden rule. New York, NY: Scholastic. Confucius & Leys, S., 1997. The analects of Confucius. New York, NY: Norton. De Bary, W. T. & Tu, W., 1998. Confucianism and human rights. New York, NY: Columbia UP. Jensen, L. M., 1997. Manufacturing Confucianism: Chinese traditions and universal civilization. Durham, NC: Duke UP. Li, X., 2006. A reconstruction of contemporary Confucianism as a form of knowledge. Frontiers of Philosophy in China, 1 (4), pp.561-571. Makeham, J., 2003. New Confucianism: a critical examination. New York, NY: Palgrave Macmillan. Palmer, J., Bresler, L., & Cooper, D. E., 2001. Fifty major thinkers on education: from Confucius to Dewey. London: Routledge. Romar, E. J., 2002. Virtue Is Good Business: Confucianism as a Practical Business Ethics. Journal of Business Ethics, 38 (2), pp.119-131. Tu, W., 1993. Way, learning, and politics: essays on the Confucian intellectual.Albany, NY: State University of New York. Wilson, T. A., 2002. On sacred grounds: culture, society, and the formation of the cult of Confucius. Cambridge: Harvard University Asia Center. Yao, M., 2000. An introduction to Confucianism. New York, NY: Cambridge UP. Read More