A Christian Approach to Chinese Classical Education

too narrowly; some err on the side of thinking it is too easy, and some in giving up. These four errors arise from differences in the temperament of the learners. It is only when teachers understand the temperaments of their students that they can save them from error. 50

The classical Chinese tradition does not view students as robots into which the teacher uploads information. It views them as people, and so should Christians. We are not training test-taking machines. We are raising up young men and women made in the image of God. As such, we should strive to know each student, to understand his God-given personality, to realize his individual strengths and weaknesses, and to adapt our teaching accordingly. The Record of Learning also provides us with many other practical teaching tips. For example:

The role of a junzi as a teacher is to enlighten: to lead students forward through reasoning and inspiration rather than to drag them, to offer them encouragement rather than to hold them back, to open their minds rather than to provide them with fixed answers. 51 […]

Those who would respond to questions by the mindless recitation of memorized texts are not worthy of becoming teachers. It is essential that teachers listen and respond to the questions that students have, and it is only when

50 “ 学者有四失，教者必知之。人之学也，或失则多，或失则寡，或 失则易，或失则止。此四者，心之莫同也。知其心，然后能救其失也。 ” Ibid., 36.10.1064.

51 “ 故君子之教喻也，道而弗牵，强而弗抑，开而弗达。 ” Ibid., 36.9.1063. I have slightly changed the original translation from “the role of exemplary persons as teachers” to “the role of a junzi as a teacher.” students are unable to formulate their own questions that teachers offer them instruction. When students after having been instructed still do not understand, teachers may dismiss them and wait for a more opportune time. 52

[…]

Those who are good at asking questions approach their task as if carving hard wood. First, they chip away at the soft parts and then set to work on the knots. If they keep at it, the difficulties are gradually resolved. Those who are poor at asking questions do just the opposite. 53

Chinese readers will notice a stark contrast between these teaching methods and those employed in most modern public schools. They may even find these descriptions at odds with their understanding of ancient Chinese education. Many assume that traditional Chinese education emphasizes learning by rote with little emphasis on critical thinking. This is not true. Chinese classical education did eventually become corrupt, but this is not because teachers faithfully imitated the classical tradition. It is because they strayed from the tradition. The ancients criticized “mindless recitation of memorized texts” and “providing fixed answers.” Education was not a passive experience in which the teacher lectured and the students mindlessly absorbed the teacher’s words. It was a dynamic interaction between teacher and student. “To open their minds rather than to provide them with fixed answers”

52 “ 记问之学，不足以为人师。必也听语乎，力不能问，然后语之；语 之而不知，虽舍之可也。 ” Ibid., 36.14.1068.

53 “ 善问者，如攻坚木，先其易者，后其节目，及其久也，相说以解； 不善问者反此。 ” Ibid., 36.13.1067.