L2.12 - The Confucian Conception of Learning

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來自 Nanyang Technological University, Singapore 的課程

Explorations in Confucian Philosophy

12 個評分

Nanyang Technological University, Singapore

Explorations in Confucian Philosophy

12 個評分

Is Confucianism synonymous with Chinese culture? While it may be an overstatement to equate the two, there is little doubt that Confucianism pervades every level of Chinese culture and society. To be sure, other traditions such as Daoism and Buddhism have also left an indelible mark; nevertheless, Confucianism remains central to the shaping of the Chinese imagination. The influence of Confucianism extends beyond China to East Asia and through migration and cultural diffusion, other parts of the world. Confucianism traces its origins to the teachings of Confucius. What makes Confucius so special and what did he teach? This course will explore some of the key concepts in Confucian philosophy. Much of the discussion will centre on the Analects of Confucius, the foundational text of Confucian wisdom, although attention will also be given to the subsequent unfolding of the Confucian tradition. We will attempt to situate Confucian philosophy in its own context and to bring out its contemporary significance. Confucianism is a living tradition. Its vitality hinges on not only its continuing relevance in Chinese society but also its contribution to meeting the global challenges confronting the world today. There are no prerequisites for this course, other than a keen interest in Chinese tradition and culture, and the willingness to engage the Analects of Confucius.

從本節課中

Part 2B - The Vision of Confucius (cont'd)

In this same context (refer to week 2), as we continue our guided tour, as it were, of the rich intellectual landscape that is Confucianism, we examine briefly the concept of “filial piety” (xiao), the key concern with learning and education (xue), which extends far beyond academic interests, and other related concepts. In addition, I would like to raise the question as to whether there is a religious or spiritual dimension to Confucian philosophy, and if so, how does it relate to ethics and political philosophy. There is much to discuss here, and we will return to the question of the impact of the Confucian vision on Chinese culture towards the end of this course.

L2.9 - The Concept of Filial Piety (Xiao)12:39

L2.10 - The Ethical Transformation of the Family11:03

L2.11 - Learning and Self-Cultivation10:26

L2.12 - The Confucian Conception of Learning9:53

L2.13 - The Integral Play of Confucian Virtues10:21

L2.14 - The Transformative Way of Ethical Engagement16:21

L2.15 - The Ethics of Everyday Life14:21

L2.16 - The Unity of Ethics and Spirituality14:02

L2.17 - Summary Remarks13:33

與講師見面

Alan K. L. Chan
Toh Puan Mahani Idris Daim Chair Professor of Humanities & Dean
College of Humanities, Arts, and Social Sciences

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.

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