Social Education 74(1), pp 24–27 ©2010 National Council for the Social Studies on the Comeback: Current Trends in Culture, Values, Politics, and Economy Stephen C. Angle

here is ample evidence that Confucianism is undergoing a multi-faceted revival • Tourist Confucianism in contemporary . We see this in slogans, in a runaway • Revivalist Confucianism best seller on the (the compendium of ’s teachings), in T • Values Confucianism educational experiments, and in academic activities. • Feel-Good Confucianism The twentieth century was a bad There were some exceptions: philoso- • Global and century for Confucianism. In 1905, a phers and educators like Liang Shuming Confucianism last-ditch effort to reform a flounder- (1893-1988) and Mou Zongsan (1909- ing led to the abandonment of 1995) developed Confucian ideas for the ubiquitous civil-service exam sys- the new century and sought to teach its Many of these are inter-related or tem, around which higher education ideals both within the People’s even overlapping, but there is a differ- in China had been based for centuries. (to the limited degree that was possible) ent story to tell about each. This was followed, in 1911, with the and in , , and even Talk of Confucian capitalism has collapse of the last dynasty itself. In further afield. The “” focused on the idea of the “Confucian 1915, Chinese inaugurated championed by Mou and others is a entrepreneur.” Media across greater a “” that sought fascinating China have highlighted the stories of fundamental changes to Chinese values, with which current are much successful businesspeople who have practices, and even the Chinese lan- engaged. But for the most part, these shown exemplary devotion to their guage. In many ways, this movement was lonely were all that could be , employees, and communities, a more pervasive “cultural ” heard about Confucianism. and often invoked Confucian language than the later Maoist movement of that Gradual change started on the main- to explain their behavior. Especially name. The values of “modern civiliza- land in the 1980s, initially in very cir- when combined with new - tion” were on the rise and older tradi- cumscribed ways. Rather than trace each ship showing that in imperial Chinese tions like Confucianism were roundly step over the following two decades, let there were often very construc- criticized. Confucianism did not die, us now shift to an overview of the ways tive relations between merchants and but after the first decades of the twen- in which a revival of Confucianism can Confucianism, this effort to articulate a tieth century, it would need to find new be observed in Chinese society today. Confucian mode of capitalism—putting ways to be relevant in Chinese society. It is helpful to analyze contemporary more emphasis on social responsibil- After this unpromising start, the twen- Confucianism using the following ity and harmony, rather than cut-throat tieth century continued to pose obstacles dimensions: competition—seems likely to continue to any rebirth of Confucianism. Some to grow. political leaders tried to portray it as a • Confucian Capitalism There has been a tremendous growth shallow of to power, • Scholarly Confucianism in scholarly Confucianism in recent while others tried to wipe it completely years. Conferences, books, journals, from the hearts of China’s citizens (most • Marxist Confucianism and teaching positions have all prolifer- notably during the 1973-74 “Criticize • Confucian Soft Power ated rapidly throughout Greater China. Lin Biao and Confucius” campaign). Events bringing together scholars from

Social Education 24 the mainland and Taiwan are now com- tion. Germany named its similar offices big business; the China Confucius monplace. There have been impressive “Goethe Institutes”: Goethe’s fame is Association has even tried to standard- achievements in historical research and what mattered, not his specific values. ize (and collect royalties on) the Master’s in the editing and republication of texts. Perhaps more striking is the role that image. The result has been a major revi- Some commentators have noted a lack Confucianism played (and talization of these ancient sites, often in of philosophical creativity within all did not play) in the Olympics ways that reveal the mixed motives lying of this activity, however, which may Opening Ceremonies. This remark- behind historic preservation. be related to the insularity with which able spectacle began with 2008 drum- To understand revivalist Confucianism, students of distinct philosophical tradi- mers chanting the opening lines of the we need to return briefly to the turn of tions often pursue their research. Analects as they beat their ancient-style the twentieth century, and the ques- Marxist Confucianism is surely an drums. Confucianism was mentioned tion that has been asked ever since: is oxymoron. And yet, as Chinese leaders explicitly several times; the Chinese Confucianism a ? This question have become less doctrinaire in their character for “harmony” was also had not been asked earlier because prior Marxism, they have shown an increas- highlighted. There is no question that to the late nineteenth century, there were ing penchant for Confucian-sounding China’s public diplomacy has increas- no terms in Chinese corresponding to . Even while he was advocating “religion” or “philosophy.” One talked of the “,” Jiang Zemin was fond the Confucian “way,” “teaching,” “learn- of talking about the need to balance this Even while he was ing,” “school,” and so on; in each case, with “rule by .” The idea that rul- these capture aspects of both philoso- ers must be virtuous is one of the most advocating the “rule of phy and religion. In the early years of the central Confucian teachings. Over the law,” Jiang Zemin was twentieth century, two trends emerged. centuries, Confucians debated whether fond of talking about One was an effort to have Confucianism people or institutions mattered more, declared the national religion; the other with almost all coming down on the side the need to balance was to celebrate the (alleged) fact that of people: without good individuals to this with “rule by Confucianism was a secular tradition: run the institutions, what good would it was argued that since it was not domi- the institutions do? virtue.” The idea nated by “religion,” China’s culture was As for ’s current slogan, that rulers must be well prepared for modernity. The lat- “,” this opens up ter trend was far more in tune with the interesting opportunities for discus- virtuous is one of the spirit of the times. Academics pursued sion. As some Chinese intellectuals most central Confucian histories of “” while and even media organs have noted, the the category of religion—along with the Confucian notion of harmony is not teachings. practice that had been centrally about unthinking acquiescence to power. associated with Confucianism—was Confucius’s Analects famously states, ignored. “The is harmonious rather ingly drawn on Confucianism’s stress Fast-forward to the present day. than conformist”; the petty man is the on , harmony, mutual flourishing, It now seems obvious to many that opposite (Analects 13:23). The virtuous and education to reconstruct China’s Confucianism was more than, or dif- person’s role is actually to “speak international image. If we think of the ferent from, academic philosophy. One to power”—albeit politely. The dialogue tribulations of the Olympic torch relay, leader of this movement, Jiang , has between Marxism and Confucianism, in though, we be reminded that sym- gone so far as to leave his academic post short, may be vexed or it may be produc- bols and ceremonies are susceptible to and, with money raised from sympa- tive; it may be superficial or it may lead multiple interpretations. Peaceful har- thetic business people in China and to new ideas and growth. mony, or suppression of alternative Hong Kong, begin a traditional-style A related area is Confucian soft power. political and spiritual aspirations? Academy in rural southern China. Confucian symbols are increasingly Public diplomacy is about how a Education there focuses not just on present in the ways that China presents nation is understood by outsiders. What Confucian texts but also on what Jiang itself to the world. In just a few years, of Confucian symbols within China’s and others consider to be a Confucian more than 300 Confucius Institutes have borders? Tourist Confucianism refers . Jiang has also argued vigorously opened around the world. Of course, to one part of the answer, namely, the in various books for a revival of suitably there is nothing terribly “Confucian” ways in which Confucian sites have been renovated Confucian institutions and about the institutes, which are primarily spruced up for domestic consumption. for Confucianism to be declared the devoted to Chinese-language instruc- Major sites and symbols are clearly national religion.

January / February 2010 25 In the eyes of the vast majority of here as feel-good Confucianism, is the the importance of one’s inner attitude: today’s Chinese, Jiang’s vision is quix- phenomenal success of Yu Dan’s book gentle but strong, harmonizing differ- otic at best. In many smaller ways, Insights from the Analects. (Recently ences, and embracing ideals. All this, Yu though, what we can call family values published in English by Macmillan as: argues, gives one inner strength. Confucianism does have some traction. Confucius from the Heart: Ancient As an astute observer noted, Yu has Small private schools with an emphasis Wisdom for Today’s World.) Published in essentially depoliticized the Analects. on some traditional educational tech- 2006 on the basis of a weeklong series of Whenever the of her interpre- niques (like memorizing and chanting lectures she gave on a popular television tation—or the text itself—takes her in the Classics) have started to appear, as show, the book has now topped ten mil- the direction of political criticism, she have similar enrichment activities for lion copies sold. Professor Yu has an MA changes the subject or ends the chap- students in more conventional schools. in traditional Chinese but her ter.1 Chinese scholars have had mixed Reports appear in the Chinese media of PhD is in Media Studies, and it seems reactions to the success of Yu’s book. sporadic revivals of ancient ceremonies likely that her savvy and connections Some criticize her for scholarly errors, like a traditional coming-of-age ritual. within the publishing industry partly while others have been more willing to There are even some institutions that explain the book’s wild popularity. But take the book at face value. One lead- seek to teach such “Confucian” values only partly. Yu is a charming person who ing scholar commented wryly, “At least and practices to whole communities, like says her goal is not Confucian schol- now more people know there was a book the Lujiang Cultural Education Center arship. She writes, “I’m trying to link called the Analects.” Indeed, it is strik- in rural province. It is not clear China’s traditional past with its inter- ing how little Yu assumes her audience whether these institutions can grow to a national future,” adding, “I don’t think will know of the text. All passages from scale that would have a sustained impact that all of [Confucius’s] ideas are still the original (which was written in clas- on Chinese society. relevant.” Her book uses folksy stories sical Chinese, the language rejected by Perhaps the most remarkable exam- and accessible examples to express what New Culture activists a century ago) ple of Confucianism’s revival, labeled Confucius means to her. She stresses are glossed in modern Chinese, and the

teaching activity

The Analects is rich in pithy statements that challenge [1:4] said, “I daily examine myself in three ways. In what unexamined thinking. Confucius is “The Master,” teaching I have undertaken on another’s behalf, have I failed to do my his students how to live and thrive in their society. The best? In associating with friends, have I been unfaithful? What ideas of his students are sometimes recorded (see [1:4] has been taught to me, have I not put into practice?” below), but usually we hear only Confucius, or perhaps his responses to questions from students. [4:12] The Master said, “Those who act with a view to their own Teachers can use one or more of the statements below to personal advantage will arouse much resentment.” stimulate thought and discussion by (1) asking students to re-phrase the statement; (2) relate the statements to their [4:17] The Master said, “When he sees a worthy man, let him own lives; or (3) discuss whether or not it is an accurate think how he measures up to him; when he sees an unworthy insight into human behavior. man, let him examine within himself.” With older or more advanced students, teachers might assign one or more books of the Analects for homework— [7:22] The Master said, “When I am walking in a group of three Books 1 and 4 are particularly appropriate—and ask stu- people, there will surely be a teacher for me among them. I pick dents to write down their reactions to several passages of out the good parts and follow them; the bad parts, and change their choice in a journal. them.”

[13:23] The Master said: “The superior person is harmonious [Translations based on E. Bruce Brooks & A. Taeko Brooks, but not conformist. The petty person is conformist but not har- trans., The Original Analects (New York: Columbia monious.” University Press, 1998)]

[1:1] The Master said: “… If others do not recognize your worth, Note: An easily accessible website with text of The Analects can be found but you are not resentful, is that not a superior person?” at www.-texts.com/cfu/index.htm

Social Education 26 book contains a complete copy of the idea that it may provide a richer sense WINNER OF Analects as an appendix. of the meaning of human life. 31 BOOK AWARDS Yu Dan’s willingness to update Fourth, Confucianism is connected NCSS Notable Confucius takes us to our final win- to the much-remarked resurgence of Social Studies Trade Book dow on the revival of Confucianism: Chinese . What does global philosophy and Confucianism. it mean to be Chinese? Answering Scholars both within China and with- this question has led many back to GREAT PEACEMAKERS out are starting to pick up where New Confucianism—not for the whole TRUE STORIES FROM AROUND THE WORLD Confucians like Mou Zongsan left answer, but for an essential part of off: asking about what Confucianism a satisfying answer. has to contribute to broader contem- Related to nationalism is a fifth porary debates concerning , , namely searching for a “con- political theory, , and tribution” that Chinese civilization so on; and also asking what challenges can make to the world, if its “rise” is other traditions might have to offer to to be more than simply economic. A a contemporary Confucianism. widely watched television miniseries Do we need more ritual in our lives in 2007 argued that each of the “great in the ? One U.S. scholar powers” from world history had made has argued so, drawing explicitly on key contributions to human civiliza- Confucian ideas to make his case. On tion. Is Confucianism part of what the other hand, does Confucianism China has to offer? Ken Beller and Heather Chase need to revise itself in light of femi- Finally, and building on this “BEYOND FIVE STARS” nist, pluralist, and proceduralist last question, a sixth reason for —Robert D. Steele, Amazon.com Top Reviewer concerns that had historically been Confucianism’s revival may sim- ignored? Chinese and international ply be that it has captured insights These inspiring true life stories of scholars have begun to make these about the human condition of lasting, 20 great peacemakers introduce: arguments. It is premature to judge cross-tradition value. Even indepen- whether Confucianism will become a dent from the domestic concerns of major partner in global philosophical Chinese citizens, that is, we may all Positive Role Models dialogues, but there is some reason have reason to look once again—or Important Social Issues to be hopeful. for the first time—at the teachings of Confucianism is on the comeback: the Master. Nonviolent Conflict that much is clear. But what is driving Resolution the multifaceted revival that we have Note been tracking? By way of conclusion, 1. See Daniel A. Bell’s review of Yu Dan’s book, published in Chinese and translated as an Endorsed by let us consider six different : Appendix to Bell’s China’s New Confucianism: 3 presidents and The first two are straightforward: Politics and Everyday Life in a Changing Society (Princeton, N.J.: Princeton University Press, 3 Nobel Peace Prize winners the desire for stability (on the part 2008). of the government and of many citi- Study Guides ) and commercialism. We have seen several ways in which these two For middle and high school level and college and university level. motives intersect with Confucianism Include lesson plans, rubrics, and more. today. The third reason is, ironically, the Available for free download! negation of the second: many Chinese Stephen C. Angle is a professor and chair FREE EVALUATION COPY feel that they suffer from some level of of the Philosophy Department at Wesleyan values crisis. Commercialism or mate- University, in Middletown, Connecticut, and For educators considering using rialism are not enough, and lead to author of the recently published Sagehood: the book in their courses. To get one, visit many social problems. Confucianism The Contemporary Significance of Neo-Con- may or may not offer solutions to this fucian Philosophy. He co-administers a Chi- or call 1-800-588-8090. nese philosophy blog at http://warpweftandway. crisis, but some of the widespread wordpress.com and can be reached at sangle@ interest we have seen is sparked by the wesleyan.edu. www.GreatPeacemakers.com

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