Confucian educational philosophy and its implication for lifelong learning and lifelong education

Abstract

This paper, from historical and philosophical perspectives, presents Confucian education philosophy, a philosophy that is argued is a philosophy of lifelong learning. Examined and illustrated are the Confucian concepts of Sage, a Confucian ideal human model, and Jun Zi, a Confucian realistic educational result. Through Sage, Confucius presented us an ideal model of humanity, a model that uses lifelong learning as its method and processes. The Confucian model encourages becoming the undivided ‘I’ with the universe, the unity of ‘I’ with other human beings, and the wholeness of ‘I’ with ‘self’. Through Jun Zi, understood as a realistic educational end, Confucius demonstrated that lifelong learning and lifelong education are necessary processes in enabling human beings to realize and practice their true nature—that is, living happily in and with the worlds of different kinds: universe, nature, society/other human beings, and self. The examination of Confucian multi‐dimensional educational purposes and the practices of lifelong and life‐wide learning denote that Confucius’ educational philosophy rests upon a belief that the human beings are the ends, not the means, to being in the world. Therefore, Confucian educational philosophy presents us an alternative lens through which to view and ponder the limit of current practices of lifelong learning and lifelong education.

Notes

1. The life of Confucius in the Shi Ji, (the historical records), by Sima Qian, is considered the most reliable source. The biography, as contained in Shi Ji, is the first biography even written on Confucius. For centuries, Sima Qian’s biography has been held as authoritative and his treatment of Confucius considered definitive though there has debate among later scholars. Because Sima Qian’s biography of Confucius was at best a chronology of events attributed to Confucius, it will be used in so far as its content is in agreement with those mentioned in the Analects. Books on Confucius’ life resting upon this source are also consulted. See Lin, Y. (1994), The Wisdom of Confucius. New York: The Modern Library. Creel, H. G. (1949) Confucius: The Man and the Myth (Norwalk, CT: Easton Press). Widgery, A. G. (1961). Interpretations of History: Confucius to Toynbee (London: George Allen and Unwin). Wu‐Chi Liu, (1955) A Short History of Confucian Philosophy (Westport, CT: Hyperion Press). Also see Jiang, L. (2002) The Value and Tradition of Confucianism in Relation to Modernization (Shang Dong: Qi Lu Publisher). Lou, C. L. (2002) On the Study of Confucianism (Shang Dong: Qi Lu Publisher). Miao, R. and Yang, Z. (eds.) (2004) Confucianism and Modernization (Shang Dong: Qi Lu Publisher).

2. L.Y. refers to Lun Yu, a compilation of Confucius’ sayings and aphorisms by his disciples of the succeeding generation, which is also, called ‘Analects’ by Westerners. It is generally accepted as the most direct and reliable source on Confucius and his doctrines. For the purpose of identification, both chapters and section numbers are included. The division of section is based on The Analects of Confucius (1992) (Bao, S., Translated into modern Chinese, and Lao, A., Translated into English). I have read both original Chinese and modern Chinese versions to compare with various English translations. I have also translated many quotes myself where I see the English translations do not express well the deeper meaning of Chinese.

3. The five Confucian Classics consist of Yi Jing, The Book of Changes; Shang Shu, The Book of History; Shi Jing, The Book of Odes; Li Ji, The Book of Rituals; and Chun Quo Zou Zhuan, The Spring and Autumn Annals. These works have traditionally been accepted by the Chinese as a cultural heritage of the ancient times.