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Quality education reform in China gives high importance to developing the individual’s full potential. However, the education system is dominated by a kind of exclusive competitiveness in which high stakes examinations shape the learning process. This paper seeks to bring a philosophical perspective regarding the disjunction between the intent of reform and the reality of an exam-oriented system by proposing a conception of inclusive individuality. I argue that the conception of inclusive individuality pays particular attention to the inner strength of every unique student and is crucial to realizing the individual’s full potential. The ideas of three philosophers, John Dewey, Liang Shuming, and Albert Camus, are drawn upon in formulating this conception of inclusive individuality. At the practical level, the paper suggests the use of narrative approach as a way of developing students’ inner strength to bring their lives into the classroom and empowering them to interact with the formal curriculum and develop their own inclusive individuality.
This article identifies the problem that an instrumentalist mode of thinking dominates China’s contemporary education practice and suggests that the dichotomy between the “small self and big self,” a notion that has been present throughout modern Chinese history, exacerbates this instrumentalism. It parallels the loss of China’s tradition of self-cultivation in the modern education system. This paper proposes that cultivating the inner self by releasing talent unique to each individual as well as energy for creatively making meaningful connections with others may represent a new means of moving past the dichotomy of the “small self and big self.” The paper examines this issue through a comparative analysis of Hu Shi and Liang Shuming’s thoughts on individuality.
Chapter 11 John Dewey and Early Confucianism on the Idea of Self-Cultivation
Abstract
As many scholars have already argued, although Dewey spent more than two years in China from 1919 to 1921 and executed tremendous influence on Chinese social movements in the early 20th century, Dewey’s thought was mis-received, to a great extent, by focusing on his idea of “the scientific method.” By carefully reviewing Dewey’s philosophy of experience in his later works, mainly his books Experience and Nature (1925) and Art as Experience (1934), I argue that Dewey’s philosophy of experience is about the development of individuality. By realizing the potential values and meanings in experience, the individual creates an inclusive and transactive relationship with the world. This understanding of experience can be connected to the tradition of early Confucianism on the idea of self-cultivation, which is a creative and dynamic process of interaction between the individual and the world. Thus, I suggest that emphasizing Dewey’s philosophy of experience in his later works provides a new vision for Dewey’s reception in contemporary Chinese scholarship. Also, the dialogue between Dewey and early Confucian thoughts on the idea of self-cultivation creates new space for the development of individuality through educational interventions in the context of global conflicts.
Abstract
Based on historical reviews, John Dewey’s visit to China from 1919 to 1921 had little impact on China’s art education. However, a careful examination of the works of art scholars and educators in the 1920s and 1930s reveals a more complex picture of Dewey’s influence. In this study, I analyze the works of the influential art educators and scholars Jing Hengyi (经亨颐, 1877–1938), Lyu Cheng(吕瀓, 1896–1989), Bingxian (冰弦), and Liang Shuming (梁漱溟, 1893–1988). The results show that these scholars overcame the dualism of art and science, which was a prominent discourse in the New Culture Movement. They considered life growth as the goal of art education through the cultivation of a creative, inclusive personality that released the potential life energy. These scholars developed their ideas regarding aesthetics and art education based on their interpretation of some aspects of Dewey’s philosophy of education and came up with a Chinese version of Dewey’s theory of aesthetics even before the publication of his work Art as Experience in 1934. Their interpretation is consistent with Dewey’s ideas of aesthetic experience, and art education as the means of developing the potential of the individual. The goal of art education that these Chinese scholars proposed 100 hundred years ago remains valid today.
Michael Peters’ article “100 Years of Dewey in China, 1919–1921: A Reassessment” mainly focused on the political and ideological position of Dewey and concluded that Dewey did little to Chinese modern transition. To respond to Peters’ article, I pointed out that Dewey’s religious and aesthetic aspects of experience in his later works were largely ignored and how this idea of experience could have possible dialogue with the rich heritage of Chinese Confucianism tradition. I further made an example from the Chinese Confucian scholar Liang Shuming’s review article on Dewey’s book Democracy and Education, to indicate these two schools of thoughts could more contribution to thinking about the modern challenge from each society.
A Centennial Reflection
This book celebrates the centennial of Dewey’s visit to China (1919–1921). Reflecting on the history of Dewey’s visit is critical to understanding China’s modernization and to reevaluating the early efforts of the radical intellectuals in the May Fourth Movement (1919), some of whom were Dewey’s students at Columbia University. This study also helps us to critically reflect on the China-US relationship for our contemporary world. The historical, philosophical and comparative perspectives applied in this book may shed light on current conflicts. Dewey’s thoughts were well-received by different scholars but also misperceived or misinterpreted in different historical periods. This project tries to understand the challenges of both cultures (Chinese and Western) by using this historical episode as a distant mirror to better perceive and understand the present.
By reviewing this historical event, we also find new space to reinterpret Eastern philosophies such as Confucianism and Buddhism. We find that there’s some surprising commonalities shared by Confucianism, Buddhism, and Deweyan pragmatism that provide possibilities for seeking a more inclusive conceptual framework for education in the West as well as the East.
By reviewing this historical event, we also find new space to reinterpret Eastern philosophies such as Confucianism and Buddhism. We find that there’s some surprising commonalities shared by Confucianism, Buddhism, and Deweyan pragmatism that provide possibilities for seeking a more inclusive conceptual framework for education in the West as well as the East.
A Centennial Reflection
This book celebrates the centennial of Dewey’s visit to China (1919–1921). Reflecting on the history of Dewey’s visit is critical to understanding China’s modernization and to reevaluating the early efforts of the radical intellectuals in the May Fourth Movement (1919), some of whom were Dewey’s students at Columbia University. This study also helps us to critically reflect on the China-US relationship for our contemporary world. The historical, philosophical and comparative perspectives applied in this book may shed light on current conflicts. Dewey’s thoughts were well-received by different scholars but also misperceived or misinterpreted in different historical periods. This project tries to understand the challenges of both cultures (Chinese and Western) by using this historical episode as a distant mirror to better perceive and understand the present.
By reviewing this historical event, we also find new space to reinterpret Eastern philosophies such as Confucianism and Buddhism. We find that there’s some surprising commonalities shared by Confucianism, Buddhism, and Deweyan pragmatism that provide possibilities for seeking a more inclusive conceptual framework for education in the West as well as the East.
By reviewing this historical event, we also find new space to reinterpret Eastern philosophies such as Confucianism and Buddhism. We find that there’s some surprising commonalities shared by Confucianism, Buddhism, and Deweyan pragmatism that provide possibilities for seeking a more inclusive conceptual framework for education in the West as well as the East.
Part 1 Historical Reflections
Part 2 Philosophical Reflections
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