An Australian student last month told visiting Chinese Premier Wen Jiabao
that a Confucius Institute had just opened in his city. A few years earlier, in
fact, the Chinese Government had decided to go all out in establishing Confucius
Institutes overseas.
It was a response to the "craving for Chinese " sweeping all over the world
in recent years and an attempt to offer Chinese teaching projects in a stronger
and better-planned fashion, and on a larger scale.
Of course, the strengthening of the Chinese language popularization drive
will inevitably lead to the worldwide spread of Chinese culture, which is part
of the intention to begin with. Once the goal is clear, so is the nature and
position of the campaign to establish Confucius Institutes overseas, namely, to
"popularize the Chinese language all over the world," but through institutes
that are "non-profit and public interest-oriented."
In November 2004, a ceremony was held in Seoul, capital of the Republic of
Korea (ROK), for the opening of the very first overseas Confucius Institute set
up by the Chinese Government. Last June, the University of Maryland in the
United States agreed to host one on its campus.
In the same month, an agreement was reached to open a Confucius Institute in
Stockholm, capital of Sweden. And only a day later, Kenya in East Africa gave
the nod to the establishment of a Confucius Institute at Nairobi University.
Soon afterwards, more countries followed suit by agreeing to open Confucius
institutes, including Uzbekistan, the United Kingdom and Thailand, to name a
few. If the campaign maintains this momentum, it shouldn't be too difficult for
the Chinese Government to achieve the goal of opening more than 100 such schools
in the world.
Even with such enthusiasm, it seems the drive to establish Confucius
Institutes is still "struggling" to whet the "craving for Chinese" throughout
the world. According to conservative estimates, the number of foreigners
learning Chinese has topped 30 million.
In the United States, for instance, Chinese is now the second-most widely
used foreign language after Spanish. In France, Chinese is taught at more than
100 universities. And the same is true in the ROK.
Needless to say, popularizing Chinese is not an easy job and cannot be
accomplished in one breath. It seems a practical and effective way for a country
to employ the fame of a "world-class celebrity" of its own to popularize its
language, promote exchanges with other nations, expand its influence and spread
its unique culture to the rest of the world.
Apparently there is more than one reason for the initial success of worldwide
drive to set up Confucius Institutes. The first is without question the growing
international clout China now enjoys. And there is also its rising place in
global economy and trade, its increasingly prominent role as a major keeper of
world economic order, and its mounting strength in safeguarding the just rights
of developing countries, as well as in eliminating poverty and maintaining
peace.
All of these qualities have contributed to fanning up the "heat" of learning
Chinese and propelling forward the plan to establish Confucius Institutes
smoothly.
Not to be overlooked is the enthusiastic assistance from governments of the
institutes' host nations and many non-Chinese citizens. And, of course, there is
the wisdom of Confucius behind all of this sincere help. Confucius' wisdom still
appeals to people all over the world today.
That said, which jewels in the treasure trove of Confucianism, as the
crystallization of ancient Chinese traditional culture, can benefit our troubled
world? There are at least three invigorating mantras for humankind today.
The first one is "determination to achieve one's goals," which is best
illustrated by this line from The Analects (Lunyu): "Like heavenly bodies
faithfully following their own orbits endlessly, a superior man is always
determined to strive for his goal in life."
This means everyone should do his best to pursue, surmount, strive for and
discover, never giving up when faced with difficulties and obstacles, just like
the stars tracing their heavenly paths.
The second one is keeping "an open heart and mind." According to Confucius:
"Like the earth hosting everything under the sun, a gentleman achieves ultimate
virtue by embracing everything indiscriminately." Only those with ultimate
virtue can keep such a boundless openness and, in the same logic, one's virtue
is only as great as the extent he keeps his heart and mind open.
The third one is the "harmony of man with heaven (nature)," which means human
beings are integral parts of nature and must not do anything to jeopardize the
integrity of nature, otherwise nature as a whole will be in trouble or even be
completely destroyed.
Just think about it and ask yourself, who can argue that these three
highlights are not still relevant today? And is there any better inspiration
than the three gems of human wisdom for pursuing harmony between individuals,
between an individual and society, between humankind and nature and between
nations?
Some people might ask, isn't such essence of Confucianism already obsolete?
Does it still make sense for the reality of today? Can such knowledge, based on
moral principles and self-perfection, really help the world overcome the most
urgent problems?
Indeed, the best of traditional Chinese culture, represented by Confucianism,
combines philosophical thinking, ethical upbringing and humanitarian caring. It
is the ultimate summary of all achievements in areas such as economy, politics,
sciences and humanities made by Eastern societies through thousands of years of
tireless practice, and of Eastern people's spiritual activities and their
directions.
Naturally, it has to contain some traces of universal principles and human
aspirations, especially its extraordinary emphasis on respect for humanity, the
culmination of humanity and man's social responsibilities. These should not only
work as a candid reminder and lesson for today's materialistic mindset, but also
rhyme with what Western culture has to offer and head for the same end goal.
Didn't Humboldt and Schiller, seen as spiritual vanguards of Western
universities, set unmistakable missions for such institutions of higher
learning?
They believed education in the end can shape personality, forge ethics, train
and teach those who can appreciate truth, virtue and beauty and who can realize
human dignity. The end purpose is "to make all strengths of individuals into a
loftiest and most harmonious whole."
In light of reverence for ethical principles, respect for humanity and the
pursuit of truth, virtue, beauty and harmony, it is not hard to see at all how
similar the thoughts of Confucius and those vanguards of Western education are.
This, I assume, is the reason why Confucius Institutes are so popular
throughout the world.
The author is a researcher from the China Foundation
for International & Strategic Studies
(China Daily 05/16/2006 page4)