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| 1 |
ID:
166092
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| Summary/Abstract |
This article discusses the ongoing debates about classics reading (dujing 读经) in the revitalisation and diversification of Confucian classical education in mainland China. It begins by reviewing two disputes about dujing in modern Chinese history and then turns to the contemporary debate, focusing on how one professional and experienced practitioner expounded on the disparities in practicing classical education. The author summarises three controversial issues : (1) the relationship between the educative principles and methods, (2) historical legitimacy, and (3) the linguistic nature of Chinese language. Based on these, this paper reflects on the current dujing movement by concluding that the diversification of classical education has complicated the authenticity of “Chineseness” and rendered it a debatable public issue.
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| 2 |
ID:
190183
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| Summary/Abstract |
This article uses the theory of Chinese individualisation to understand the Confucian education revival by focusing on the rise of parents as critical individuals and a case study of one Confucian private school. Drawing on interview data from parental activists who enrol their children in the study of Confucian classics, this article presents the disembedding actions taken to break attachments to state schools and the paradoxical return to institutional safety. It finds that these parents exhibit ambivalence towards the state education system, and that family relationships affect individual parents’ decisions about Confucian education. Furthermore, this study discusses the implications of the individualisation dynamics for Confucian revival in reference to the reflexive conditions of modernity.
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| 3 |
ID:
190182
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| Summary/Abstract |
Since the start of the twenty-first century, China has experienced a growing revival of references to the Confucian tradition in various realms such as politics, religion, social life, and education. Confucianism-inspired education is a central dimension of this “revival” and points to the various educative projects, initiatives, and activities invented and carried out in direct reference to elements of the Confucian heritage. Despite state power’s grip on society, it is noteworthy that ordinary people play a vital role in the implementation of such projects. It is therefore possible to speak of a bottom-up agency originating from grassroots society (caogen shehui 草根社會) or from “the space of the people” (minjian 民間). Nowadays, people from all kinds of social classes and professional and educational backgrounds produce and invent new practices, discourses, and approaches and associate them with the name of Confucius and, more generally, with the Confucian tradition. In so doing, they attempt to establish direct ways to interact with ancient sages through the study of the classics in a context where, at the same time, the authorities keep on emphasising the value of the “excellent Chinese traditional culture” (Zhonghua youxiu chuantong wenhua 中華優秀傳統文化). A body of research based on intensive ethnographic surveys has started to be published on the topic in recent years. It analyses the specificities of Confucian education within the overall framework of Confucian revival (Billioud and Thoraval 2015; Hammond and Richey 2015; Billioud 2018, 2021); the striking diversity of the pedagogical enterprises carried out in the name of tradition (Elizondo 2021); the links between Confucian education and the making of Chinese citizenship (Wang 2016, 2020, 2022c), moral anxieties (Wang 2022b), or utopianism (Gilgan 2022b); and the promotion of Confucian education within religious groups such as the Yiguandao (Billioud 2020) and Buddhist movements (Dutournier and Ji 2009; Ji 2018) or within the corporate world (Jiang Fu 2021).
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