Confucius’s view of learning

Abstract

Drawing textual evidences from the Analects (Lunyu論語) and other Confucian classics, this article attempts to clarify the contents, methods, and ultimately the nature of learning in the eyes of Confucius. The paper set out to argue that a better understanding of the concept of learning by Confucius must be angled on: (i) Confucius’s political aspiration and life pursuit (zhi志) rather than his teaching; (ii) The personal preference (hao好) of Confucius along with his zhi that has motivated his study and practice of the finer aspects of the Zhou legacies. And on the above basis, the paper suggests that: (iii) TO BE one’s mandate self (wei ji爲己) is at the core of Confucius’s concept of learning and that naturally determines the methods and characteristics of learning; (iv) the three opening lines of Lunyu in fact made a statement on the way Confucius learns.

Keywords:

• Mandate self
• aspiration
• inclination
• self-cultivation
• discipline the self
• Confucius

Notes

1. Unless otherwise indicated, all references to Lunyu are by book and passage numbers conforming to the format adopted by the respective translations quoted.

2. For instance, most commentators of the past, including Zhu Xi朱熹, preferred not to be an author and lean towards narration rather than making statements, or what is termed as ‘for transmitting but not for creating.’ Therefore, even though in Zhu Xi’s Reflections on Things at Hand, learning is certainly elevated to an important position given that it is only preceded by the chapter on Dao. In that chapter, his overall treatment of ‘the essentials of learning’ is no more than a selected assemblage of citations that disappoints in terms of explication. (Zhu, Lü, & Chan, 1967, p. 1).

3. I would like to call my peers in English speaking world to pay attention to these arguments if they have interests in understanding the theoretical complexity of modern educational ideas in China. Modern western ‘scientific’ model and ideas in education were introduced into China by a plausible spirit of ‘do-the-right-thing’ as well as an unfair critique of the tradition. Moreover, it’s crucial to note that western ideas never terminate the tradition though they have prevailed and the tradition that remains is no longer the same thing as was. Today, in a tendency revisiting Asian educational performance seeking for an alternative model other than the scientific one (Kwak, Kato, & Hung, 2016), it’s more important than ever to clarify these arguments.

4. Armed with an intention to promote modern western thinking in China, Hu’s argument was in fact meant to criticize ‘hidebound Confucian scholars’ whom Zhang Xuecheng had fiercely attacked.

5. Liang Qichao’s comment was a direct response to Hu Shi’s view.

What does Confucius perceive of learning? Obviously his way of learning is nothing other than to ‘exploit what he has in his innate nature’ (neng jin qi xing 能盡其性) as well as ‘realize his natural fulfillments’ (neng zhi yu ming能至於命). We may rephrase it in modern language. Of learning, one is trying to look inward for his real purpose in life, to explore the ways he can reunite himself with the universe.

6. The only thing Confucius held in learning is really about how to live one’s life. What else did he have for learning? Some conceived the concept of learning by Confucius as knowledge, skills, art, among others. They have all mistaken. One has to understand that Confucius has no intention to dish out any theory. Relatively speaking, it’s more like philosophy. But philosophy is certainly a mere by-product of his life… Because his thinking is practiced in his ways of living life.

7. This holds true in contemporary studies, especially in the fields of Education as well as Confucian studies both home and abroad. In English publications, the dealing of teaching pedagogies and knowledge-acquisition is often found in the center of many discussions. My treatment of the subject starting with ‘aspiration’ and ‘personal preference’ differentiates the present paper from current studies. However, I won’t consider that my method necessarily contradicts other findings addressing similar or related topics since the present paper primarily aims at presenting such angles which I believe contribute to understanding Confucius’s learning.

8. Unless noted otherwise, the translations of the Analects quoted in this paper are all from Collies’ edition, with a change of new Romanization of Chinese Putonghua.

9. e.g. Liu Baolan commented: ‘as fifteen was the age to enter the Imperial College.’ (Liu, 1990, p. 43; the author).

10. David Collie also noted: ‘“I was bent on study.” The sage was born with perfect knowledge and needed not to advance step by step; but he laid down this as a rule for students in general.’ (Collie, 1828, p. 4) To some extent, Collie was keenly aware of Confucius’s mastery of learning.

11. There were doubts about the authenticity of this story. (Liang, 2010, p. 38).

12. David Collies’ translation is different, but he also provided an alternative: Divine principles are of the utmost importance to every man; if in the morning a man hear, understand, and firmly believe them, then in the evening he may die without regret. (Collie, 1828, p. 13).

13. Confucius is at the receiving end for unsolicited sarcasms as well as dispraises ever since the May Fourth movement. He was often found trussed up and blamed for all misfortunes China experienced in history. He was belittled as a stray dog and being a Don Quixote.

14. Zhongyong, Chapter XXX. David Collie, Chung Yung (Malacca: The Mission Press, 1828), 27.

15. Judging by the frequency it is mentioned in the Analects, ‘music’ appears to garner most interest from Confucius. Confucius says, the music of the Shao is utmost excellent and perfectly; —that of the Wu is also very fine, but the spirit is not perfectly mild.(3:25) On the day in which he condoled with any one, he did not sing.(7:10) When Confucius met with anyone who sung well, he caused him to sing the same piece a second time, and then joined with him.(7:32) Ru Bei wished to have an interview with the sage, the latter refused to grant it, on the ground of being sick, but as soon as the bearer of this message went out, the sage took his harp and played that Ru Bei might hear him.(17:20).

16. Lunyu, 7:13. (Lyall, 1935, p. 28).

17. Lunyu, 6:18. (Lyall, 1935, p. 25).

18. When Ruyu Huang (2016) concluded two conditions for cultivating a gentleman she also noted that ‘it is even more preferable if the junzi (gentleman) can enjoy the process’.

19. Some argued that ji己, the self, in the Analects referred in particular to the basic, raw self that has to be worked. (Thompson, 2012) I think it stands to reason in some cases, like 克己復禮. In my paper, I use one’s self, to refer to the cultivated self, and the self to refer to the unworked self.

20. My translation. Burton Watson’s translation reads, ‘the gentleman uses learning to ennoble himself.’ (Watson, 1996, p. 20) I agree with his interpretation, but I think it’s better to stay closer to the original text for proposing my argument.

21. It is still disputable whether ‘learning for one’s self’ and ‘learning for others’ oppose each other. A most recent discussion can be found in Youn-Yo Park’s paper: Two Concerns of the Confucian Learner, Educational Philosophy and Theory, 48, 97–105.

22. e.g. 1:6.

23. Examined at in isolation, example 1 may serve to back up what Liang Shuming had argued since it does advocate the importance of good deeds in daily life. What’s more, one should bear in mind, when understanding Liang’s argument of the learning of Confucius, that Liang is a prominent figure in China’s modern rural development and elementary education. However, he failed to extend his observation to a higher aim where the study of literature and rites are of more centralized focus, though his argument served well what he was trying to pursue.

24. Liu Baolan commented: ‘During his time, governmental positions are held by heredity particularly among the nobilities, not by learning.’ (Liu, 1990, p. 465; the author).

25. Zhu Xi’s comment on this sentence is most insightful. Before him, Cheng Yi (程頤) and Xie Liangzuo(謝良佐) had both made their own comments. But Zhu Xi was able to adopt a critical view of their opinions. He said, ‘Cheng Yi’s understanding had in it too much thinking and a neglect of doing hard; Xie Liangzuo was all for doing hard without seeing the importance of learnedness. They both appeared biased.’ (Li, 1986, p. 449) Zhu Xi noted the fact that ‘to learn and then do’ is intertextual with ‘learning without thought is naught; thought without learning is dangerous.’ (2:15)

26. Mengzi, 10:8. David Collie, Hea Mung, (Malacca: The Mission Press, 1828),139. Unless noted otherwise, the translations of Mencius cited in this paper are all from Collies’ edition, with a change of new Romanization of Chinese Putonghua.