This article concerns particularly the process of the Confucianism transformation from a philosophy of life into an ideology and religion that have determined the features of recent moral education in China. Its aim is to expose the hidden essence of Chinese education through an ideology. Thus, it seeks to understand the ideological aspects of moral education in order to remove its mystical shell. In a word, politics appears as a sheer instrument or tool as doe’s morality which once was regarded as the scope of human life. It is sought only when politics and technology are overwhelmed by human problems. Thus, to tackle this problem, we need to look deeply into moral education, i.e., policy, method of teaching and learning, and finally the way of applying moral principles to individual and social life. Present Chinese policy in moral education, it is noted that citizen-education differs from moral education. Today they are almost synonymous in educational practice. Such other terms as national education and patriotic education have more or less the same meaning. The purposes of moral education articulated by the authorities are to promote perfection in education, harmony in society and culture, economic prosperity and democracy in politics.
After Confucius, the belief that morality is the metaphysical principle of politics became undoubted, unquestioned and unchallenged dogma. This transformed Chinese culture into a moral culture and Chinese politics into the moral art of governing (Wang-dao). Peace and prosperity, humanity and love, order and rites are possible only if we possess morality. This dogma was so forceful and fateful that Confucians and Neo-Confucians have done no more than interpret and rearrange it in various manners. Chu-Hsi (1130-1200) for example, rearranged the text and placed ‘the investigation of things’ in the first place, while Wang Yang-ming (1422-1529) insisted on the correction of the mind and sincerity of will as the most important principles.
By Confucianism, we understand the theories or doctrines based on the teachings of Confucius, Mencius, etc., and systematically developed into the philosophical school named for Confucius. Many scholars have complained that a great number of Confucians have distorted the original teaching of Confucius. See, for example, the article of Roger Ames and David L. Hall, "Getting it Right, on Saving Confucius from the Confucians,"
Confucianism
An intellectual, political, and religious tradition, or school of thought, that developed a distinct identity in the 5th century bc from the teachings of Chinese philosopher Confucius. In Chinese the name for this tradition is Rujia, meaning “School of the Scholars.” Confucianism advocates reforming government, so that it works for the people’s benefit. Confucianism began in China, but it spread from there to Korea, Japan, and Vietnam.
Confucius
(551 or 552-479 bc), Chinese philosopher and educator, one of the most important individuals in Chinese history, and one of the most influential figures in world history. His name in Chinese is Kongzi
Mencius
(371-289 bc), Chinese philosopher, who is also known as Mengzi, or Meng-tzu. He was born in Chao (now in Shandong Province). He believed that the power to govern comes from God and should be exercised in the interests of the common people. In his teachings he stressed the belief that people are by nature good, but that this goodness becomes manifest only when they experience peace of mind, which in turn depends on material security. If rulers, therefore, reduce their subjects to poverty and selfishness, they should be deposed. Since the 11th century Mencius has been recognized as one of China's greatest philosophers; the Mencius (Book of Mencius) is regarded as a basic Confucian text.
