As for education, it should be mentioned that prior to the Spring and Autumn period, the common people did not have the opportunity to receive education. It was Confucius who first advocated the policy of “education without class distinction” (Analects, BK 15) and accepted people from various social backgrounds as his students. According to Shih Chi (史記Records of the Historian), Confucius had altogether around three thousand students among whom seventy-two were well versed in the six arts (rites, music, archery, charioteering, classics and mathematics). He was the person who initiated education for the common people in China.

Confucius’ method of education was described as leading the student on step by step.” (Analects, BK 9). He was able to “teach without being wearied.” (Analects BK 7). His instructions were always in accord with particular students’ talents and circumstances. He stressed spontaneity, initiative and self-enlightenment on the part of the student. His replies to the students’ questions about benevolence, filial piety and other virtues varied from case to case. For example, when Fan Chih(樊遲) asked about benevolence, Confucius’s answer was “love your fellow men” (Analects, BK 12). Whereas his answer to Yen Yuan(顏淵) was “to master oneself and to return to propriety,” (Analects, BK 12).

In the case of filial piety, Confucius’ answer to Meng Yi Tzu(孟懿子) was “never fail to comply.” (Analects, BK 2). Yet his answer to Tzu Hsia was “What is difficult to manage is the expression on one’s face.” (Analects, BK 2). The reason why Confucius gave different answers to different people in response to the same question seems to be that each inquirer had his particular weakness and Confucius’ answer was intended to call his attention to it.

The emphasis on spontaneity and self-enlightenment is found in Confucius’ remark “I do not enlighten those who are not eager to learn nor those who ate not anxious to give an explanation themselves. If I have presented one corner of the square and they cannot come back to me with the other three, I should not go over the points again.” (Analects, BK 7). This remark provides a vivid description of his method of teaching.

The materials and textbooks Confucius used in his classes were mainly such ancient classics as the Book of Changes, the Book of History, the Book of Odes. the Book of Rites, the Book of Music and the Spring and Autumn Annals. It is said that “Confucius used the correct pronunciation for the Book of Odes, the Book of History and the performance of the rites, In all these cases he used the correct pronunciation.” (Analects, BK 7).

Aside from studying the texts, Confucius usually offered his personal opinions in his classes. He paid special attention to the problem of cultivating moral character. We learn that “Confucius taught four, things: culture, conduct, conscientiousness and trust-worthiness.” (Analects, BK 7). Some of Confucius’ disciples distinguished themselves in four different areas: “Moral conduct, Yen Yuan(顏淵), Min Tzuchien(閔子騫), Jan Po Niu(冉伯牛) and Chung Kung(仲弓); speech, Tsai Wo(宰我) and Tzn Kung(子貢); government and Politics, Jan Yu(冉有) and Tzu Lu(子路); literature, Tzu Yu(子游) and Tzu Hsia(子夏).” (Analects, BK 6). Of these four areas, only the last is mainly concerned with scholarly activities. The other three all have to do with personal cultivation.

Confucius instructed his students not only to ‘study literature extensively” but also to “restrain themselves with the rules of propriety,” (Analects, BK 12’). He did tell his students to read the Book of Odes and the Book of Rites (BK 16). However, what he stressed in those two classics was not their philological or historical import, but rather what one could learn from them regarding one’s conduct and behavior. Thus Confucius said that “Unless one studies the Odes, one will be ill- equipped to speak…Unless one studies the Rites, one will be ill- equipped to take one’s stand.” (Analects, BK 16). It is evident that for Confucius, education should be aimed more at moral cultivation than at the acquisition of knowledge.

Kung Te-Cheng, the 77th lineal descendent of Confucius.