The ideal Junzi in Confucian philosophy is a person of learning.
However as we have seen,
learning in the Confucian sense encompasses
both knowledge of culture and ethical development.
Education without self-cultivation one might say is empty,
whereas self-cultivation without education is blind.
Learning looks to history for insight and guidance.
Li as proper ritual conduct after all stems from tradition.
But the idea of learning widely also embraces innovation.
The Analects reports that according to Confucius the essential quality of
a teacher is that he is able to review the old and come to understand the new.
There are two ways of interpreting this.
One, in the sense that one reviews what one
has already learnt so as to understand new things.
And two, keeping alive the wisdom of
tradition so as to gain new insight into the present.
Philologists and translators may debate over these two readings,
but philosophically they combine nicely to
give a sense of the context and process of learning.
As the old and the new fuse into a new horizon through
evidentiary research and critical deliberation, history is important.
There's a clear sense in Confucius thinking that insight gained from history
is instrumental to meaning and value creation in the present,
and to charting directions for the future.
Nevertheless, while there is a heightened historical consciousness,
it is not blind adherence to past traditions,
but understanding how tradition informs each and every single individual in society,
creates a sense of belonging, and identity,
and how the wisdom of the past contributes to a meaningful present and future.
From this perspective, I should add,
there is no inherent philosophical bias against theoretical knowledge including science.
Although the strong practical concern with achieving
a just and harmonious society may privilege ethical and socio-political outcomes,
astronomy and earth science for example,
were well developed in early China,
because in part natural hazards bear directly on human well-being.
Nevertheless, man-made hazards cause far more damage to society.
And it is for this reason that the focus on ethical self-cultivation is so
strong in the Confucian conception of learning from this same perspective.
In reflecting on diffusion of the old and new and learning,
we can also get a sense of the kind of method involved in Confucian learning.
Let me just make two points here.
First, learning cannot be defined merely in
terms of gathering of information and memorization of facts.
Reflection, thinking, forms an important component of learning.
According to Confucius, learning without due reflection leads to perplexity.
Reflection without learning on the other hand leads to perilous circumstances.
Here I used the translation by Roger Ames who
is a Professor of Philosophy at the University of Hawaii,
because he has also written a very good book entitled "Thinking Through Confucius."
There's a good discussion of Confucian learning in that book,
and I would encourage you to read it.
Now, why would reflection without learning lead to danger?
Making decisions without due consideration of evidence is obviously not a very good idea.
Furthermore, one may become so self-centered and
conceited as to think that one is always right.
In another passage, Confucius seems to
suggest that learning is more important than thinking.
Probably in a moment of sharing with his disciples Confucius said
"Once I was so absorbed in thought that I didn't eat the whole day,
and didn't sleep the whole night.
It was futile.
It would have been much better if I had spent the time in learning," he said.
This is a good example of how individual sayings in the Analects
should not be read in isolation or out of context.
Taken as a whole,
Confucian learning is understood to take place through the mutually reinforcing,
mutually enriching processes of studying and reflection.
The importance of critical reflection also translates into a method of teaching.
As Confucius remarks, " I do not open
the way for students who are not driven by eagerness,
I do not supply a vocabulary for students who are not
trying desperately to find the language for their ideas.
If on showing them one corner,
they do not come back with the other three,
I will not repeat myself."
Confucius is well known for his dedication to education,
to teaching anyone who is eager to learn regardless of background or status.
But spoon-feeding and excessive hand-holding so
to speak has no place whatsoever in his pedagogy.
The second point is that learning is not
something that one can acquire and then put aside.
It involves a constant process requiring life-long commitment.
In addition, humility and integrity are absolutely essential to learning.
One of the most poignant remarks made by Confucius on learning is perhaps this.
Addressing one of his disciples,
"Acknowledge what you know and what you do not know, that is knowledge."
A deep commitment to learning therefore marks the ideal Junzi gentleman.
Obviously, this has nothing to do with any frivolous pursuit of knowledge,
but rather the commitment to learning reflects
a strong affirmation of culture as a powerful agent in promoting social harmony.
This is predicated on the understanding that learning
is ultimately geared towards ethical self-cultivation,
that cognitive development, and training in Li or Proper Conduct form an integral whole.
Learning involves critical reflection and this prepares us for
difficult negotiations in the complexities of social and ethical life.
For every Li act,
careful deliberation is needed taking into account the needs and
circumstances of the recipients to ensure that it is appropriate and fitting.
The Junzi is an exemplary person with strong compassion.
Ren which has its roots in familial affection and filial care.
Through education, both culture and Li proper conduct,
the Junzi then grows into a person of Humanity,
who is always committed to doing what is right,
and able to do it in the perfect right way.
And as such should be entrusted with the task of government and leading the people.
This is truly a powerful ideal,
especially as it promises social mobility through education.
Regardless of family background through education,
it is now possible to distinguish oneself and achieve social eminence.
Again, ideals should not be measured by failure or abuse in practice.
When we meet again we will look at some of the other key virtues identified in
the Analects as critical to the ideal of the Junzi gentlemen. See you then.
Alan K. L. ChanToh Puan Mahani Idris Daim Chair Professor of Humanities & Dean
