Promoting the Philosophical Thinking of Confucianism

Promoting the philosophical thinking of Confucianism

2010-01-13

Since the heeding of the advice of DONG Zhongshu by Emperor Han WuDi to “dismiss the hundred schools and revere only the Confucians”, Confucianism has become the orthodox political and social philosophy of China and it has significant influence on the development of Chinese culture over thepast 2 000 years. Today, we still respect Confucius, the pioneer of Confucianthinking, as a “saint”, “the supreme saint”, or “an exemplary teacher for all ages”.

Frankly speaking, the ideas of Confucianism are extensive and profound. Though I am no expert on Confucianism, I do have some thoughts about Confucian thinking as I was broughtup in a traditional Chinese family and have worked in the university for years. Iam particularly impressed by Confucius’ great idea of “providing education to allpeople without discrimination” which paved the way for the imperial examinationsystem and broke the situation whereby the academic circle and official posts inancient times were monopolised by the rich and the powerful.

Confucianism also emphasises upgrading personal cultivation, respectingthe elderly, caring for the small and the weak, fostering a harmonious community,and so on. Mencius once advocated this: “Care for my own aged parents andextend the same care to the aged parents of others; love my own young childrenand extend the same love to the children of others”. Confucius even advisedpeople in power to administer the government in a benevolent manner. He said,“It is, when you go abroad to behave to everyone as if you were receiving a greatguest; to employ the people as if you were assisting at a great sacrifice; not to doto others as you would not wish done to yourself; to have no murmuring againstyou in the country, and none in the family”.

I think the proposal of introducing in schools moral educationcourses which emphasise the cultivation of one’s moral character can help youngpeople gain knowledge of traditional Chinese culture and encourage them toengage in thinking and self-reflection more. However, I have been told by somefront-line teachers that schools have all along been providing moral educationcourses. Students should enjoy the freedom to decide whether they accept thesecourses and how to put morality into practice. Furthermore, students might feeloffended by the addition of extra sessions. I have reservations about theintroduction of moral education courses in tertiary institutions because theseinstitutions advocate academic freedom and seek to nurture independent thinkingand self-learning. Students wishing to study Confucianism can take philosophyor study in libraries.

When it comes to free thinking, I would like to point out that whilst I agreewith promoting Confucianism, I do not think we should revere Confucianismonly because every school of thought has its own merits and demerits, andConfucianism does not represent the entire Chinese culture. Furthermore, weare now in a diversified world in the 21st century. It seems not entirelysatisfactory if only a certain philosophy is advocated. The development ofacademic thinking was most remarkable during the time of the Spring andAutumn Period, the Warring States Period, and the Qin Dynasty when all schoolsof thought were contending for attention. Owing to the political chaos at thattime, various states hoped to come up with good measures that could bring wealthand beef up military strength in preparation for their fight for territory in ancientcentral China, and their quest for talent had prompted intellectuals to publish a great diversity of philosophical theories, such as Daoism, Mohism, Legalism, theSchool of the Military, the School of Names, the Yin-Yang School, and so on. Like Confucianism, these schools of thought, which are also part of China’scultural and intellectual treasure, merit promotion, too. Furthermore, ancientemperors, the literati and intellectuals, who studied different schools of thoughtsince they were young, could thoroughly master different schools of thought andapply them appropriately according to actual needs.

However, I have a query concerning the motion’s suggestion of promoting the application of Confucianism to business operations. According to my understanding, Confucianism, whichwas advocated by Confucius, was treated as political science by the literati duringthe Spring and Autumn Period to help them exercise proper restraints in dealingwith people. Furthermore, Confucianism had a low appraisal of the farming,artisan and commercial activities carried out by the common people at that time,as these jobs were considered to be lowly and the literati and the noble did notengage in production. Simply put, the literati“favoured officialdom overmerchants”. This is why according to The Analects, FAN Chi, who expressed his wish to learn farming,was criticised by Confucius. I hope someone with insight can resolve thisparadox.

As regards the proposal of designating the birthday of Confucius as apublic holiday, I agree with the Secretary that it is necessary to consult the publicand gain their support. In this respect, I think the motion proposed by MrCHAN merits our consideration.

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