Recently, I am very much impressed by the articles that I read about classical Chinese philosophy written by Mr. Qian Mu(.錢穆 ) His book"Words by a blind old man" (晚學盲言) written when he became blind and at age of eighty something ,includes several essays about classical concept of Chinese prospective of contemporary description of human right and democracy. Personally, I think there is some degree of incompleteness or misunderstanding about modern ideology of human right and freedom. His description of classic Chinese ideology of human independent existence and interpersonal relationship within group of people, however, had wonderfully point out important concepts of classic Chinese ideology of human existence.
Firstly, Chinese in early days already develop a concept of harmony and co-existence with the "Way"--similar concept but not hundred percent like the close relationship with God of the ancient western religion. Chinese scholars always stress the following and pursue of the Way and hence subsequently the development of moral value. It signifies an individual effort of internal perfection instead of external pursue of right and alienation, which somewhat form partly the foundation of human right and democracy. The collective effect of Chinese self perfection points towards a collaboration form of administrative system of recognition of a "better" man ( a saint-like person in western word). That better man is universally supported to be their leader. This somehow is the emporor in later secular politics. The king in ancient Chinese history is no way an individual of his own righteousness and holiness. He always at some time or in some forms makes himself the actual representative of the "Way" (or being inclined by the holy heaven in western word). The "Way" is always the bigger and higher decisive factor in Chinese history in the metaphysic concept ,at least, in the heart of Chinese people.
Mr.Chin, hence points out that the humanistic concept is the basis of Chinese tradition even in administrative politics. It differs from a western right and duty concept which based somewhat on a settlement of difference and contest. Mr.Qian also points out that the examination system of getting government officials in Chinese history is one form of such humanistic expression.
Secondly, Mr.Qian has enlightened me about the motto of my mother school.( 明德格物).According to Mr.Qian, the word 格 is an ancient word describing the position of the one who is in the position of releasing an arrow in the art of archery.
It implies an internal adjustment and responsibility to achieve wisdom i.e the target in archery but not an reckless search of external elements to achieve wisdom. The term of university in Chinese (大學) is implying a big knowledge or a great wisdom and hence starts with internal reflection and adjustment to gain wisdom. That wisdom later definitely includes external elements. (格物致知). It comes next with sincerity and righteousness (誠意正心). Obviously ,these two are essential basis of human communication and the other four steps of the great wisdom are :- keeping in shape moral being (修身), harmony of family(齊家), proper ruling of country(治國), pursue of equality in the world (平天下). These form a chain of effort made by an ideal Chinese follower of the great wisdom to put it into reality. To me,
Mr.Qian is such an wonderful scholar that give in-depth and accurate description of the classic Chinese concept of a proper human being.
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