Confucianism on the Comeback: Current Trends in Culture, Values, Politics, and Economy Stephen C

Social Education 74(1), pp 24–27 ©2010 National Council for the Social Studies Confucianism 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 China. We see this in government slogans, in a runaway • Revivalist Confucianism best seller on the Analects (the compendium of Confucius’s teachings), in T • Family Values Confucianism educational experiments, and in academic activities. • Feel-Good Confucianism The twentieth century was a bad There were some exceptions: philoso- • Global Philosophy 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 empire 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 Republic 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 Taiwan, Hong Kong, and even Talk of Confucian capitalism has collapse of the last dynasty itself. In further afield. The “New Confucianism” focused on the idea of the “Confucian 1915, Chinese intellectuals inaugurated championed by Mou and others is a entrepreneur.” Media across greater a “New Culture Movement” that sought fascinating philosophical movement China have highlighted the stories of fundamental changes to Chinese values, with which current scholars 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 voices were all that could be families, employees, and communities, a more pervasive “cultural revolution” 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 scholar- 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 society 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 ideology of loyalty 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 Marxism talization of these ancient sites, often in of philosophical creativity within all did not play) in the Beijing 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 religion? 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 rhetoric. Even while he was advocating “religion” or “philosophy.” One talked of the “rule of law,” 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 virtue.” 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 Hu Jintao’s current slogan, that rulers must be well prepared for modernity. The lat- “Harmonious Society,” 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 “Chinese philosophy” while and even media organs have noted, the the category of religion—along with the Confucian notion of harmony is not teachings. ritual practice that had been centrally about unthinking acquiescence to power. associated with Confucianism—was Confucius’s Analects famously states, ignored. “The gentleman is harmonious rather ingly drawn on Confucianism’s stress Fast-forward to the present day. than conformist”; the petty man is the on peace, 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 truth 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 Qing, has between Marxism and Confucianism, in though, we will 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 lifestyle. 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,

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