Erudite confusion
By Chitralekha Basu (China Daily)
Updated: 2009-06-09 10:23
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Several academics from Peking and Tsinghua universities are highly critical of Yu's work, seeing it as no more than a watered-down, feel-good, apolitical version of The Analects. Professor Daniel Bell of Tsinghua University has dedicated an entire chapter of his book, China's New Confucianism, (Princeton University Press), to Yu's work.
His charges are quite damning. Yu is accessible but problematic, says Bell. "She doesn't just dumb down but also depoliticizes, making use of Confucian language to promote Taoism." He also alleges that Yu's depoliticized version of Confucius falls in line with the government's policies. "At the end of the day, Yu's interpretation supports the status quo, which may not be the Confucian view," says Bell. "If Yu downplays social responsibility and political commitment she might not be committed to Confucian thought."
"But the depoliticizing was deliberate," protests Yu. "If we try to understand Confucius in terms of politics, we cannot learn much, because back in Confucius's time the foundations of society lay in feudal ethics whereas contemporary society is built on modern rules. There's no comparison between the two. I feel only the part of Confucius that allows us to talk to different cultures in a harmonious way is relevant to contemporary society."
As for the charge of supporting the status quo, she says, "I think we should understand and accept a society before trying to change it." Referring with admiration to the incident of Confucius bringing along three students from the southern provinces to deliberate on politics with the emperor, Yu suggests she can appreciate dissent.
"Only a person who understands humanity, accepts reality, has a sense of mission and can take responsibility for his fellows and his country would know how to bring about change."
At the end of the day, says Yu, her book and her lecture series are for the masses. "And I don't have the right to tell people what to do." Therefore, rather than taking only a political view, she says, she tries relating Confucian thoughts to one's everyday life experiences and explores how individuals might develop and work toward a more spiritually-inclined life, informed by wisdom.
Her engagement with Confucianism began rather early, at age 6, handheld by her father, a scholar of literature and philosophy. Since then Confucius has been growing on her. "When I was about 10, I loved lines like 'shi bu ke yi bu hong yi, ren zhong er dao yuan' (an educated gentleman cannot but be resolute and broad-minded for he has taken up a heavy responsibility and a long course).
"When I reached 30, I was taken by the expression, 'ren zhe bu you, zhi zhe bu huo, yong zhe bu ju' (the wise are not puzzled, the benevolent are not worried, the brave are not afraid). It told me to pay attention to my soul.
"When I reached 40 I had children as well as parents to look after, and 'lao zhe an zhi, peng you xin zhi, shao zhe huai zhi' (The elderly are comforted by him [the ideal person], friends trust him, juniors get cared for) appealed to me."
She does not feel that interpreting Confucius for the masses is a burden or an enormous responsibility. Nor does the fact that she is a huge commercial success - when Confucianism is essentially concerned with the virtues of non-material wealth - bother her.
"I believe in that which is gained beyond commercial success. I haven't changed a lot in the last three years. I still wear the skirt I bought two years ago, as it feels comfortable. After one has reached one's 40s, I don't think one's values change easily."
