The Sage and the People: The Confucian Revival in China

Billioud, S & Thoraval J 2015, The Sage and the people: the Confucian revival in China, Oxford University Press, New York.

 

It focuses on the Confucian revival in the 2000s in China. Its form is popular Confucianism. The book analyzes popular Confucianism in three points: 教化, 安身立命, 礼教.

 

Part 1 教化 Confucian education

There are two forms, sishu私塾 and academy书院 during the Chinese imperial period. Currently, the university conducts institutional reform to disseminate Confucianism, such as 国学院. At the same time, the classics reading movement occurs in the domain of children's education. “The most striking feature of educative practices observed during fieldwork was what could be termed their anti-intellectualism.” (p. 76)

 

Part 2 安身立命 the religious dimension of Confucianism

Some factory workers complain that life in modern industry lack in spiritual concern. (p. 108) One of the fieldwork records shows Confucian religious experience, see pp. 111-113. In those similar cases, Buddhism also play a positive role (pp. 117-119).

This section also talks about western categories sometimes not fitting well in the Asian context, such as the term “religion” (pp. 132-143).

Zhang Xianglong’s proposal: area of protection of Confucian culture (p. 144).

Four ideas about Confucian religion: Confucianism can be

(1) institutionalized religion (in Indonesia, it comes true);

(2) within syncretistic religious movements (such as 一贯道);

(3) national teaching or a state religion;

(4) civil religion.

 

Part 3 礼教 Between Rites and Politics

Fieldwork: Qufu 2007, Confucius festival.

The festival was held by the official, and some grassroots Confucian activists took part in it. The author believes that it is a Confucian rite without the figure of Confucius. “In other words, while these official ceremonies and gatherings claim to celebrate the sage, it is as if the figure of Confucius were cut off from Confucianism.” (p. 223) In Taiwan, President Ma Yingjiu also participated in a Confucian rite, which is subtly different from the one in the mainland (pp. 263-268).

 

Epilogue

In Taiwan, popular Confucianism interacts with other religious organizations, while “…in the PRC. Confucian advocates face institutions and a political culture that do not make room for similar developments.” (p. 294) In Taiwan, democracy allows multiple social interactions, while in the PRC, there is a feeling of rivalry between Christianity and Confucianism – the famous case is the 2010 project to build a large Christian church (3,000 seats) in the “holy city of Qufu.” (p. 296).

 

What is the future of contemporary popular Confucianism?

Two directions: (1) a revival of prestigious ancient institutions such as the Yuelu Shuyuan; (2) educating ordinary people in sishu私塾. (pp. 291-292)

In other words, (1) serve the emergence of a new middle class to shape modern citizens; (2) the education of ordinary people or giving assistance to the less privileged. (pp. 300-301)