Great Learning

From Wikipedia, the free encyclopedia

The Great Learning (simplified Chinese: ;

traditional Chinese: ; pinyin: D xu) was one of
the "Four Books" in Confucianism. The Great
Learning had come from a chapter in the Classic of
Rites which formed one of the Five Classics. It
consists of a short main text attributed to the
teachings of Confucius and then ten commentary
chapters accredited to one of Confucius' disciples,
Zengzi. The ideals of the book were supposedly
Confucius's; however the text was written after his
death.
The "Four Books" were selected by the
neo-Confucian Zhu Xi during the Song Dynasty as a
foundational introduction to Confucianism and
examinations for the state civil service in China came
to follow his lead.

Great Learning
Traditional Chinese

Simplified Chinese

Transcriptions
Hakka
Romanization

Tai hok
Mandarin

Hanyu Pinyin

D xu

WadeGiles

Ta hseh
Min

Hokkien POJ

Ti hak
Wu

Romanization

Da ghoh

Contents

Cantonese
Yale Romanization

1 Writing and influence

2 Principal teachings
3 Meaning of "Investigation of Things"
4 The main text
5 The Great Learning and education in China
6 Impact on the education in China
6.1 Effects on the education in Modern
China
7 Impact on Chinese politics
8 Textual significance
9 References
10 Works cited
11 External links

Daai hok

Middle Chinese
Middle Chinese

Dai hwk

Writing and influence

Confucius, who incorporated ideas from earlier philosophers, compiled or edited the Classic of Rites, the
Five Classics and the Spring and Autumn Annals. Confucius' student, master Zengzi wrote the
introduction and exposition of the Great Learning. Zeng Zi lived from 505-436 BC. Confucius taught
3000 pupils; of which 72 mastered the six arts. It is still unclear how much his students wrote and edited.
The Great Learning developed from many authors adapting to the needs and beliefs of the community at
the time. The Cheng brothers, Yi (10331107) and Hao (10321085) both utilized the Great Learning's
philosophies. Their ideas met with strong official opposition, but were reconstituted by Zhu Xi. Cheng's
idea of yi was that it was identical with nature, which he believed was essentially good. Cheng's yi
emphasized the necessity of acquiring knowledge.[1]
During the Southern Song Dynasty, Zhu Xi rearranged the Great Learning and included it in the Four
Books, along with the Doctrine of the Mean, the Analects of Confucius and the Mencius. Zhu Xi
separated the Great Learning, which was originally a chapter in the Classic of Rites.[2] Zhu Xi organized
the book as Jing followed by ten expositions. Zhu Xi was a student of Li Tong. Zhu Xi developed the
Chengs' Confucian ideas and drew from Chan Buddhism and Daoism. He adapted some ideas from these
competing religions into his form of Confucianism.
Li Ao, a scholar, poet, and official, used and brought attention to the Great Learning. After the Song and
Yuan Dynasties, The Great Learning became a required textbook in schools and a required reading for
imperial examinations. During the Warring States Xunzi and Mengzi were influenced by the Great
Learning. The Great Learning was used by Japan, Korea and later in the west.
Such critics such as Lu Xiangshan and Wang Yangming later disliked the Great Learning because of the
stress on scholarship rather than action. Wang Yangming rejected Zhu Xi's changes and returned the text
to the original, from the Classic of Rites. During the Han dynasty the Great Learning rose to
prominence, and the Classic of Rites had to be re-organized by Dai De and Dai Shang. The Dais divided
the book into five sections. This included the Great Learning, the Doctrine of the Mean, the Evolution of
Rites, the Yili, and the "Etiquette and Rites" .
There is a popular commentary by philosopher Zhang written by his disciples. Han Yu and Li Ao both
used The Great Learning. Li Ao incorporated a lot of Buddhist and Taoist ideas into his work. Zi Si
Confucius's grandson is said to have taught Mencius and written the Doctrine of the Mean. He may
also have written the beginning of the Great Learning. Ma Yung edited the Great Learning in the Han
dynasty, giving his views of the general meaning.[3]

Principal teachings
Achieving a state of balance and refining one's moral self such that it is a reflection of the Way
(Tao).
Ample rest and reflection such that one achieves peace of mind. When one is calm and reflected,
the Way will be revealed to them.

Setting priorities and knowing what is important is essential in one's quest for moral refinement,
for it allows one to focus on that which is of the greatest importance and that which is in line with
the Way as outlined in Confucian teachings.
One must bring his affairs and relationships into order and harmony. If one hopes to attain order in
the state, he must first bring his own family and personal life into order through self-cultivation
and the expansion of one's knowledge and the "investigation of things."
Each and every man is capable of learning and self-cultivation regardless of social, economic or
political status. This, in turn, means that success in learning is the result of the effort of the
individual as opposed to an inability to learn.
One must treat education as an intricate and interrelated system where one must strive for balance.
No one aspect of learning is isolated from the other and failure to cultivate a single aspect of one's
learning will lead to the failure of learning as a whole.

Meaning of "Investigation of Things"

The text sets up a number of controversies that have underlain Chinese philosophy and political
thinking. For example, one major controversy has been to define exactly the investigation of things.
What things are to be investigated and how has been one of the crucial issues of Chinese philosophy.
One of the first steps to understanding The Great Learning is to understand how to "investigate things".
This did not consist of scientific inquiry and experimentation, but introspection, building on what is
already "known" of "principle".[4] True introspection was supposed to allow the mind to become all
knowing with regards to morality, relationships, civic duty and nature.[4]

The main text

What the Great Learning teaches is: to illustrate illustrious virtue; to renovate the people; and to
rest in the highest excellence.

The point where to rest being known, the object of pursuit is then determined; and, that being
determined, a calm unperturbedness may be attained to.

To that calmness there will succeed a tranquil repose. In that repose there may be careful
deliberation, and that deliberation will be followed by the attainment of the desired end.

Things have their root and their branches. Affairs have their end and their beginning. To know
what is first and what is last will lead near to what is taught in the Great Learning.


The ancients who wished to illustrate illustrious virtue
throughout the world, first ordered well their own States.

Wishing to order well their States, they first regulated their

families.

Wishing to regulate their families, they first cultivated their

persons.

Wishing to cultivate their persons, they first rectified their

hearts.

Wishing to rectify their hearts, they first sought to be

sincere in their thoughts.

Reproduction of a rendition of "Great

Learning" by Yuan calligrapher Zhao
Mengfu at the Taiwan Confucian
Temple in Tainan, Taiwan.

Wishing to be sincere in their thoughts, they first extended

to the utmost of their knowledge.

Such extension of knowledge lay in the investigation of things.

Things being investigated, knowledge became complete.

Their knowledge being complete, their thoughts were sincere.

Their thoughts being sincere, their hearts were then rectified.

Their hearts being rectified, their persons were cultivated.

Their persons being cultivated, their families were regulated.

Their families being regulated, their States were rightly governed.

Their States being rightly governed, the entire world was at peace.


From the Son of Heaven down to the mass of the people, all must consider the cultivation of the
person the root of everything besides.

It cannot be, when the root is neglected, that what should spring from it will be well ordered.

It never has been the case that what was of great importance has been slightly cared for, and, at the
same time, that what was of slight importance has been greatly cared for.

The Great Learning is significant because it expresses many themes of Chinese philosophy and political
thinking, and has therefore been extremely influential both in classical and modern Chinese thought.
Government, self-cultivation and investigation of things are linked. It links together individual action in
the form of self-cultivation with higher goals such as ultimate world peace as well as linking together the
spiritual and the material.
Basing its authority on the presumed practices of ancient kings rather than nature or deities, the Great
Learning both links the spiritual with the practical, and creates a vision of the Way that is radically
different from that presented by Taoism.

The Great Learning and education in China

The Great Learning as we know it today is the result of multiple revisions and commentaries by a
number of Confucian and Neo-Confucian scholars. The Great Learning, along with the Doctrine of the
Mean had their beginnings as chapters within the Book of Rites. Both were removed from the Book of
Rites and designated as separate, and equally significant, works by Zhu Xi. In the winter of 1190 C.E.
Zhu Xi published the Four Masters, a collection of the Great Learning, Doctrine of the Mean, the
Mencius and the Analects.[5] These four texts soon became the initial basis of study in the Chinese
imperial examination system. Zhu Xi was prompted to refine the Great Learning and incorporate it into
the curriculum as he felt that the previously utilized Classics were lengthy and too difficult to
comprehend by the common individual to be used as an educational foundation for Confucian
thought.[5] Utilizing the much shorter and more comprehensible Four Books would allow Zhu to reach a
much greater audience.[6] To aid in comprehension of the Great Learning, he spent much of his life
studying the book and published a series of commentaries explaining the principal teachings of the text.
The Da Xue (Ta Hsueh) itself gets its name from "ta-jen chih hsueh," referring to the education of adults.
Unlike many scholars before him, Zhu Xi presents the Great Learning as the way of self cultivation and
governance that is to be studied by all people, not only those in, or seeking, political office.[7]

Impact on the education in China

Although the Imperial Examination System is no longer used as a means of determining one's place in

the social hierarchy, education and the teachings of the Great Learning remain an integral part of modern
educational and political culture in China. In fact, a number of scholars believe that all education in
mainland China is based on Confucianism to some degree although many individuals, students and
teachers alike, are unaware of the Confucian influence on their education. The Great Learning was
written and latter published as its own book, to serve as an introduction and foundational guide for the
further study of Confucian texts. The Great Learning provides a step-by-step illustration of how all
aspects of society, ranging from the refinement of the self to the order within one's household or state is
ultimately dependent upon the expansion of one's knowledge (Wang 2).

Effects on the education in Modern China

A Valued Education-China is characterized by a great appreciation for education as it is still
viewed as a means of securing a rewarding career, thus elevating an individual in terms of social
status. The modern schooling system relates directly to the teachings of the Great Learning as
educational institutions represent the primary sites for the expansion of knowledge and the
investigation of "things." It is quite common in China for great sums of money to be spent to
secure the best possible education. Due to the high value of a quality education, illiteracy and
drop-out rates throughout China are very low (Wang 2-3).
Memorization- Due to the service examination system which involved the memorization and
recitation of Confucian Texts, including the Great Learning, memorization remains a key element
in Chinese learning. Throughout much of China, it is still held that one should memorize as much
knowledge as they possibly can, as one is incapable of the creation of intelligent thought without
first obtaining enough basic knowledge. The focus on exams and the recitation of knowledge is,
however, often attributed to "surface learning," but one should note that memorization is not used
in isolation, but represents only one aspect of a student's quest for knowledge and self-cultivation.
This focus on memorization can be seen in the consistency in which Chinese students excel in
mathematics and sciences (Wang 4-8).
Working Collaboratively- Due to the Confucian values of harmony, relationship and moral
cultivation as presented in the Great Learning, students in China were traditionally taught the
value of collaborative learning. To this day, group learning remains the most popular learning
method throughout the bulk of China (Zhang 554-555).
Hard Work- The Great Learning states that all people are to expand their knowledge and cultivate
themselves. This, in turn, is often interpreted to mean that all people are capable of learning, and
that failure is not a result of a lack of ability, but a lack of effort. As a result of this philosophy,
Chinese students are known worldwide as being very hardworking, putting a great deal of effort
into everything they do ( Zhang 555).
A Respectful Learning Atmosphere- Due largely to the high value of a quality education and the

Confucian teaching of respect for one's elders, educators in Chinese culture are treated with the
utmost respect. In fact, teachers are customarily granted the same level of respect given to a
parent. As a result of this level of respect for educators and the institution as a whole, students are
not quick to interrupt or otherwise challenge the authority of those delivering the knowledge
required for a successful future. (Wang 5,8)

Impact on Chinese politics

The Great Learning played a major role in Chinese politics as is comprised one of the texts incorporated
into the Imperial service examination system. Students would be tested on their knowledge of the Five
Classics and Four Books as a qualification for an occupation in political office. If a student possessed
adequate knowledge of the texts, they would be awarded a prestigious place in government. These
exams allow anyone of sufficient knowledge and skill to obtain a place in office, as exams were based
solely on one's ability. One's social or financial status did not play a role in the exam system. The text of
the Great Learning provides an educational basis for those aspiring to obtain a leadership role. In
addition to self-cultivation and the expansion of one's knowledge, the Great Learning goes into
significant step-by-step detail with respect to the qualities of a proper ruler. The text then goes on to
describe the projected quality and stability of the state if its ruler follows the guidelines described
therein. One such passage states that a person should "cultivate himself, then regulate the family, then
govern the state, and finally lead the world into peace" There are two common interpretations of this
passage. One common interpretation of this passage is that before one can hope to successfully lead the
people, he/she must first cultivate himself (herself) by bringing order to. One may also interpret this
passage to be stating that once one has reached a sufficient level of cultivation, he/she should seek a
position in office with which to lead the people of the state in accordance with the values and practices
outlined in the Great Learning and other such Confucian and Neo-Confucian texts (Wang 3).
A term used in the text, "qin-min" () which James Legge, following Zhu Xi, amended to "xin-min"
() and translated "renovating the people" instead of "loving the people". It became the name of the
People First Party (Republic of China), one of the minor parties in Taiwan.

Textual significance
The Great Learning is significant because it expresses many themes of Chinese philosophy and political
thinking, and has therefore been extremely influential both in classical and modern Chinese thought. The
Great Learning represented a key aspect of the Chinese curriculum for nearly 1500 years and can be
found in virtually all aspects of Chinese culture. The Great Learning within the Chinese curriculum
acted as a "springboard" for further learning, "self cultivation and investigation of things." Through
self-cultivation one can bring order and harmony to one's mind, personal life, family, state and the world
as a whole. By defining the path of learning (Dao) in governmental and social terms, the Great Learning
links the spiritual realm with daily life, thus creating a vision of the Way (Dao) that is radically different
from that of non-action as presented by Daoism. The Great Learning,on the other hand, requires action
on the part of the individual towards the ultimate goal of self-cultivation through the "expansion of
knowledge and the investigation of things." The Great Learning presents Confucianism as being

this-worldly rather than other-worldly. As opposed to basing its authority on an external deity, the Great
Learning bases its authority on the practices of ancient kings.

References
1. ^ De Bary, Theodore.
2. ^ Wertz, Richard.
3. ^ Zisi.
4. ^ a b Gardner, Four Books, 8
5. ^ a b Gardner, Principle and Pedagogy, 64
6. ^ Gardner, Principle and Pedagogy, 63
7. ^ Gardner, Confucian Commentary, 192

Works cited
Berthrong, John H. Transformations of the Confucian Way. Westview Press, 1998.
Confucius, and Chichung Huang. The Analects of Confucius: Lun Yu. Oxford University Press
US, 1997. http://books.google.ca/books?id=wqym0cOd33MC&pg=PA13&lpg=PA13&
dq=Book+of+Rites+(Li+Ji).+history&source=web&ots=EEulDS4e1J&
sig=gRNI0ZpCtLfEundiTkJ5lbO-dOA&hl=en&sa=X&oi=book_result&resnum=8&
ct=result#PPA11,M1
"Daxue." Encyclopdia Britannica Online. 2008. Encyclopdia Britannica. 27 October 2008
<http://www.britannica.com/EBchecked/topic/579524/Daxue >
De Bary, Theodore, et al. Sources of Chinese Tradition: From Earliest Times to 1600 Columbia
University Press, 2000.
Gardner, Daniel K. "Confucian Commentary and Chinese Intellectual History." The Journal of
Asian Studies, Vol. 57, No. 2 (May, 1998): 397-422
Gardner, Daniel K. The Four Books. The Teachings of the Later Confucian Tradition. Hackett
Publishing. 2007.
Gardner, Daniel K. "Principle and Pedagogy: Chu Hsi and The Four Books." Harvard Journal of
Asiatic Studies, Vol. 44, No. 1 (Jun., 1984): 57-81.
Legge, James (trans.) Confucius: Confucian Analects, The Great Learning & The Doctrine of the
Mean. New York: Dover 1971.
McGivering, Jill. "China's Thriving Confucian Schools." 2008. Oct. 28, 2008.
<http://news.bbc.co.uk/2/hi/asia-pacific/7169814.stm >
P.A.P. Blog "Human Rights Facts (55): China, Confucianism and Authoritarianism" 2008.

<http://filipspagnoli.wordpress.com/2008/08/20/human-rights-facts-55-china-confucianismand-authoritarianism/ >
Pound, Ezra. Ta Hio -The Great Learning- Newly Rendered into the American Language. London:
The Kynoch Press for Stanley Nott Ltd, 1936.
Wang, Ting. "Understanding Chinese Culture and Learning." Diss. U of Canberra, Australia.
2006.
Wertz, Richard. 2008. "Chinese Classic Texts". [1] (http://www.ibiblio.org/chinesehistory/contents
/02cul/c02s04.html)
Yao, Xinzhong and Hsin-chung Yao. An Introduction to Confucianism. Cambridge University
Press, 2000.
Zhang, Weiyuan. "Conceptions of lifelong learning in Confucian culture: their impact on adult
Learners." International Journal of Lifelong Education, VOL. 27, NO. 5 (SeptemberOctober,
2008): 551-557.
"Zhu Xi". anhuinews.com. Anhui, China. 2007 [2] (http://english.anhuinews.com/system/2006/07
/04/001507858.shtml)

External links
Chinese text with English translation and links to Zhu Xi's
commentary (http://ctext.org/liji/da-xue) - Chinese Text
Project
English Translation, by Charles Muller
(http://www.acmuller.net/con-dao/greatlearning.html)

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