Leiden, 6 March 2007
IIAS Lecture Series
An Interpretation of the Confucian
Classics as Scripture:
The Case of “Classics Recitation Movement” in Contemporary Taiwan
Prof. Yen-zen Tsai, Cheng-chi University
European Chair of Chinese Studies
15.15-17.00 hrs
How do we understand and evaluate the Confucian Classics today? To some, these ancient texts are outmoded, and
in an era characterized by science and progress, they are irrelevant and can be relegated to the background. Scholars
of Chinese culture highly cherish this textual corpus. They consider that these books contain rich sources of
philology, history, and literature and, as such, deserve to be investigated by different academic disciplines.
Comparative religionists take a great interest in these Classics because the latter, the crystallization of Confucianism,
provide a variety of theological or religious topics comparable to those found in such holy books as the Torah, the
New Testament, and the Qur’an. These attitudes or approaches may vary, and yet they share a common
presupposition: the Confucian Classics are a fixed entity and they belong to the past, remote from our living reality.
The Confucian Classics have their own life history and they are living in our midst, as a matter of fact. They not only
survived the demise of imperial China (1911), the onslaught of May Fourth Movement (1917-21), and further grave
setbacks in subsequent historical developments, but grew prominent in Chinese societies. They have been
circulating among those who adhere to the Confucian vision dearly. Since the early 1990s, one has in particular
witnessed the rapid spread of “Classics Recitation Movement” or dujing yundong in Taiwan and, progressively, in
Hong Kong, mainland China, and overseas Chinese communities, a notable social and cultural phenomenon which
is the focus of my lecture.
The Classics Recitation Movement, masterminded by Wang Caigui, a stout follower of contemporary Neo-Confucianism, is a quest for cultural and spiritual identity. It aims at reviving the Confucian core values and incorporating
them into practical lives. It highlights the importance of learning or memorizing the Confucian Classics, regardless
of their abstruseness, in face of social disintegration, cultural degeneration, and moral depravity. The whole
Movement lays great emphasis upon children, assuming that they are mnemonically absorptive and amenable to
textual recitation. Since its burgeoning, it has been involving millions of young students, their parents, school
teachers, interested scholars, government officials, and, most impressively, Buddhist and syncretic religious groups.
It is a movement vitally flourishing today and will be exerting tremendous influence on Chinese societies the effect of
which is yet to be observed.
While not ignoring the social, political, and ideological factors that may have shaped the Classics Recitation
Movement, I would propose that it be interpreted from the perspective of “scripture” as a generic concept in the
history of religions. Scripture, as maintained by Wilfred C. Smith and William A. Graham, is not a text; rather, it is a
human activity. It is a relational concept the understanding of which involves looking into interactions among the
human agent, a transcendent vision, and cumulative historical process. I choose to see my case as an example of
this kind of scriptural phenomenon. It is through this perspective, I contend, can we understand more deeply the
inner dynamic of the Confucian Classics and their rich implications.
Venue
PJ Veth building
Nonnensteeg 1-3
room 329
2311VJ Leiden
Leiden University
Information
Marise van Amersfoort
Fellowship Coordinator
International Institute for Asian
Studies
T +31-71 527 4159
[email protected]
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