As Kwak correctly comments on a similar case of careless treatment of the East-West dichotomy, we “need to be informed by more of cultural history and philosophy to avoid a too simplistic and modernist prejudice” (cf. However, it is necessary to note that the cultural phenomena of East Asia is, like in the case of other cultures, the result of long and complex interactions of various elements beneath the surface of a culture or even between heterogeneous cultures (cf. It is true that these studies contributed to a wider understanding of East Asian culture regarding education in its ostensible dimension. North American orientation which seems to end in a culturally ambiguous grouping or unscientific culture-determinism.
With a similar dichotomy, Yum (1998) presents a certain typology of East Asian vs. On one side, the authors say that they are well aware of the risk of “cultural labels.” But on the other hand, they happen to reach an unwanted fictitious narrative of cultural groups called “culturally Chinese and culturally Western” which does not really exist, or, at the very least, incredibly ambiguous in its identity. This study is based on the dichotomy of Western and non-Western, naming them as “Western and Chinese”. The goal of Confucian education is not to force someone to change, but encourage him or her to pursue an educational ideal of xiuji within the educational relationship.įor example, see Tweed and Lehmann (2002). In reading the original text of the Analects, Confucius is found as an educator and not as a manager of an educational project, where he tries to make others into junzi with his hierarchical authority, but as a companion, motivator, or partner in dialogue as well as a role model in the process of becoming a junzi. In this chapter, there is a particular focus on the dialogical nature of Confucius, which is directly related to the conceptualization of original Confucian education and the relationship as a dialogical one, which may lead one to rethink that Confucian education only advocates a hierarchical and authoritative system. It is marked with characteristics, such as deep respect for the human being, relationship ethics, and the spirit of dialogue, ren (仁, benevolence) and junzi (君子, noble person) as a goal of education, the correspondence of words and action as a basic principle of educational practice and interaction, and xiuji (修己, self-education and self-transformation) as the ideal form of the educational relationship. Jeong-Gil Woo investigates the prototypical Confucian concept of education and the educational relationship according to Confucius’ Analects.
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