A Christian Approach to Chinese Classical Education

new; in coming to rest at the highest good.”15 Education is not merely about transmitting knowledge but transforming people. “From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides. It cannot be, when the root is neglected, that what should spring from it will be well ordered.”16

As Christians, we understand that personal transformation ultimately only comes through a knowledge of God. Many suggest that Confucianism entirely lacks this emphasis. They paint Confucianism as a secular philosophy that is only concerned with human affairs, but this is simply not true.17 Confucianism certainly focuses on human affairs, but it nevertheless acknowledges the importance of knowing and honoring Heaven. “In order to know men, [a ruler] must know Heaven.”18 “Unable to rejoice in Heaven, [a ruler] cannot perfect himself.”19 Although the duty of praying and sacrificing

15 “

大学之道，在明明德，在亲民，在止于至善。 ” Daxue 大学 [The Great Learning] in Liji 礼记 [Record of Rites] 1.1.1592, trans. Robert Eno. I have slightly edited Eno’s translation from “limit of the good” to “highest good,” following Legge’s translation of “highest excellence.” Shan (善) is usually translated as “good” when used as a stand-alone virtue.

16 “ 自天子以至于庶人，壹是皆以修身为本，其本乱而末治者否矣。 ” Daxue 大学 [The Great Learning] in Liji 礼记 [Record of Rites] 42.2.1592, trans. James Legge.

17 Weiming Tu, “The Sung Confucian Idea of Education: A Background Understanding,” in Neo-Confucian Education: The Formative Stage , ed. William Theodore de Bary and John W. Chaffee (Berkeley: University of California Press, 1989), 139–140. For a more in-depth treatment on the subject see James Legge, The religions of China: Confucianism and Taoism described and compared with Christianity (London: Hodder and Stoughton, 1880).

18 “ 思知人，不可以不知天。 ” Zhongyong 中庸 [Doctrine of the Mean] in Liji 礼记 [Record of Rites] 52.20.1441, author’s translation. Literally, “In order to know men, [a ruler] cannot not know Heaven.” to Heaven was primarily laid on the shoulders of the emperor who acted as a mediator between Heaven and the people, the common man still had an obligation to honor Heaven with his life. Daily observance of rites was submission to the moral order established by Heaven. Mencius says that the common man worships Heaven through seeking personal cultivation: “By retaining his heart and nurturing his nature he is serving Heaven.” 20 Confucius warns us of sinning against Heaven: “He who offends against Heaven has none to whom he can pray.” 21 We find this same emphasis in other schools of thought, such as that of Mozi: “If the rulers and the gentlemen of the world really desire to follow the Dao and benefit the people they have only to obey the will of Heaven, the origin of magnanimity and righteousness. Obedience to the will of Heaven is the standard of righteousness.” 22 Chinese classical education, therefore, is not secular education as many claim. It is rooted in Heaven: “What Heaven ordains is called one’s nature. To follow one’s nature is called the Dao. Cultivating the Dao is called education.” 23 Education is understanding the nature that Heaven has given us and seeking to live in accordance with it. Zhu Xi expounds on this idea in his preface to the Great Learning :

19 “ 不能乐天，不能成其身。 ” Aigong Wen 哀公问 [Questions of Duke Ai] in Liji 礼记 [Record of Rites] 50.10.1379, author’s translation.

20 “

知其性，则知天矣。存其心，养其性，所以事天也。 ” Mencius, Mengzi 孟子 [Mencius] 13A.1.350–1, trans. D. C. Lau.

21 “ 获罪于天，无所祷也。 ” Confucius, Lunyu 论语 [Analects] 3.13.36, trans. James Legge.

22 “ 今天下之王公大人士君子，中实将欲遵道利民，本察仁义之本，天 之意不可不顺也。顺天之意者，义之法也。 ” Mozi, Tian zhi zhong 天志中 [Will of Heaven II] in Mozi 墨子 [Mozi] 25.9.115, trans. W. P. Mei.

23 “ 天命之谓性，率性之谓道，修道之谓教。 ” Zhongyong 中庸 [Doctrine of the Mean] 52.1.1422, trans. James Legge.