The application of Confucian positive ethics on education in Japan and valuable lessons for Vietnam

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<b>The application of Confucian positive ethics on education </b>

<b>in Japan and valuable lessons for Vietnam</b>

<b>Lam Ngoc Nhu True </b>

<b>- Lecturer, Faculty o f Oriental Studies, Ba R ia - Vung Tau University, Vietnam.</b>

<b>Truong Nu Van Thi </b>

<b>- Vice Dean, Faculty o f Foreign Languages, Ba Ria - Vung Tau University, Vietnam.</b>

<b>Abstract: </b>

This article aims to study the application of positive ethical values about education of
Confucian ethics in Japan with a developing education system and to draw some lessons for Vietnam
educational system. The results of the research show that experiencing many periods of cultural
exchanges, Confucianism, the ethnical-political doctrine started and founded by Confucius in around
the sixth century B.C., has widely been spread and has deeply affected the life, culture, thoughts, and
ethnics of people in some Asian countries. Especially, the Confucian education ideology, every its
aspects such as general thoughts on education, education objectives, education contents, education
methods cover positive ethics and have a strong influence on teaching ways in many countries over a
long history period. Japan is one of the countries which have employed these values effectively
towards training and developing labor force to meet the demand of building and developing their
economy and society. Japanese educational development has brought Vietnam valuable lessons on
inheriting the quintessence to developing its educational system.

<b>Keywords: </b>

Confucian positive ethics, Japanese educational development, Vietnamese educational
system.

<b>Full text </b>

<b>1. Introduction</b>

China is one of the large cultural Oriental cultivation centers. Philosophy ideology of China
has long established its position in the development process of history and thought of human being.
Confucianism is one of the most important philosophy, political, and social doctrines in the
philosophical history of ancient China. Although it appeared in the early ages, Confucianism favored
humanism, especially education. Education thoughts of Confucianism have great effects on political

and social life not only in China but also in other countries in Asia, including Japan and Vietnam.

<b>2. Objective</b>

The way Vietnam and Japan approached and developed Confucianism is different, and the
perception and application of this doctrine in these two countries is also not the same, especially in the
field of education.

In the last decades, by applying this doctrine into education in the right and creative way, Japan
educational system has a long way ahead in comparison with other countries in the regions. The
educational development of Japan brings valuable lessons to Vietnam in the perception of elite values
into education development. Thus, the objective of this research not only analyses core contents of
Confucian educational thoughts but also study how Japan has applied positive ethical education
values of Confucian ethics into its educational system and from these studies, makes some suggested
lessons for Vietnam.

<b>3. M ethodology</b>

This research is made in a documentary research emphasizing descriptive analysis, and it
based on books and academic articles from Japan, Vietnam and other Asian countries.

<b>4. Results and Discussion sections</b>

The research analyzed and studied the three following sections:

<i><b>Section 1: Core contents in educational thoughts of Confucianism.</b></i>

Confucian educational thoughts are about opinions on education in general and education
objectives, education contents, teaching methods, and teacher role in education in particular.

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Education is a way to direct people to prestigious values such as

benevolence, righteousness, propriety, w isdom and fidelity.
W hich are standard qualities o f people in feudal society.

E ducation is necessary towards everyone, so everyone has a chance to go to school. (“N o education
no hum an” means that there is no discrim ination in education.)

E ducation is the m ost pow erful tool and the shortest w ay to educate managers and leaders o f the
society in the system o f feudalism . T hese people are called gentlemen.

T hrough education, C onfucians also w anted to spread feudal thoughts o f ruling class to every other
class in the society, particularly a ruled class and dom inate the society to secure the social order at that
time.

E ducation objectives:

T he overall objective o f education aim ed at educating people to be able to adjust them selves

to the society and doing what is assigned. C onfucianism issued some specific educational objective.
First, education is to form ideal personality. Second, education is to educate people to becom e

officials to bring benefits to the country. Third, education is to expose virtue of hum an and target at
good wills. So, we can say that the main objective o f education, according to Confucianism , is to train

people to have good wills, and perfect ethnic, personality, know ledge and way o f life as well.
E ducation content:

H istorical and eco-socio background o f the Spring and Autum n W arring period paved the
way to the appearance o f educational thoughts o f Confucianism . This is the historical period when

ancient C hina experienced m any huge changes, especially ethnics o f hum an being. Facing this

situation, m any C onfucians laid dow n as a policy the education o f “how to becom e good people”
This means that education helps to train people necessary and suitable for a ruling class, and these
people alw ays think and behave in the righteous and ethical standards. If C onfucius focused on

educating hum aneness, righteousness or justice, proper rite, know ledge, integrity, X un Zi, a
C onfucian scholar who m ostly lived in the W arring States Period put m ore em phasis on the role of

ritual and music in educating people, in w hich hum anity has the deepest meaning. It is considered the
core ethnic principle to govern the hum an characteristics and to establish the relationship betw een

mem bers in the fam ily and society. This is a deeply m eaningful content helping to instill know ledge
to and shape the feelings o f people, directing them to good values.

E ducation methods:

C onfucians presented education target, education content, and education methods as well.

These methods are illustrated as follows:
M ethod knows how to classify students.

M ethod to cooperate study and practice: saying going together w ith doing, putting what ever learn
into practice and apply w hat have learned into life. “Scholars should learn literature first (the B ook o f
Songs, the Book o f H istory)” to broaden their know ledge, and then follow ing the rituals to keep their
personality to avoid doing illeg ally .... (The A nalects o f Confucius)

M ethod to respect learners’ self-consciousness and effort. “People who do not try their best to
understand, and teachers cannot help to understand well. People who do not try their best to express
their ideas, and teachers cannot help to exploit them selves. People w ho understand one thing do not

try their best to discover the other things, and teachers do not need to teach them anym ore... ( The
Analects o f Confucius)

M ethod to dialogue openly is to establish relationship during the process o f teaching and learning-the
link betw een teacher and learner, teaching and learning- to prom ote activeness, creativeness and
ability to dynam ically think o f learners.

M ethod to review w hat have ever learned to know new things. “People who review w hat have ever
learned to discover new things will be a teacher” ( The A nalects o f Confucius)

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In conclusion, C onfucianism presented extrem ely useful specific m ethods to help learners to gain
know ledge to perfect them selves day by day. This also makes content o f education ideology more
abundant and m eaningful not only w ith the learners but also with the teachers and education activities

as well.

About the role and position o f teachers in education:

From the point o f view o f Confucianism , teacher is a person who guide students how to learn

by them selves. Process o f teaching and learning is the mutual com m unication betw een teachers and
learners, helping students gain know ledge and actively deal with every situation.

M oreover, C onfucians also think that teachers need not only deep know ledge to teach

students but also good personality and m orals to set a good exam ple for students. T eachers’
personality is a pow erful tool tow ard students, and students will follow their teachers’ personality to

believe that what teachers teach is the truth and righteous things to do. Thus, according to
Confucianism , teachers play a very im portant role in education process. Teachers not only direct

learners towards fine things but also help students avoid w rongdoings. For education to achieve good

results, the role o f teachers is inevitable.
D iscussion session 1:

Confucianism is an influenced philosophical doctrine in the history o f Oriental thoughts. As a
political-m oral doctrine, C onfucianism paid a special attention to educating and training people.

C onfucians said that training people is one o f the main tasks o f ruling classes and also a useful tool to
bring society from disorder to order. Education thoughts of Confucianism included m any logic factors

to becom e a pow erful tool o f m any reigns in the history to educate people to keep the society in order.
However, it was born in the great-change-period o f China, Spring-A utum n W arring Period, so it also

included w eakness and lim its.

❖

<i><b>Section 2: Application o f positive values o f Confucianism in Japan</b></i>

A fter being introduced into Japan, from the late 4 th century, C onfucianism has gradually been
considered greatly by Japanese noble class. In 604, Prince Shotoku used C onfucian ideas to com pose

the constitution. Until Nara period (710-794) and in the early H eian (794-1185), C onfucianism
developed strongly am ong noble classes and clergies. C onfucianism fell into recession in the late

H eian period. From the period of Kam akura, especially from the period o f M urom achi until Sengoku,
C onfucianism was restored w ith the developm ent o f Shushigakuha. In this stage, Japanese found the
w ay to Shushigakuha to seek a doctrine that can classify orders and keep their personality to m ark an

end to out-of-order situations happening for ages. E ntering into the period o f Edo (1603-1868), the

peaceful and stable period, Shushigakuha was encouraged and becam e the official Confucianism
school o f Japan. Since that time, Japanese applied positive values o f C onfucianism into education

creatively.

The first thing is opinions on education. Confucians believed that education is necessary

because whoever people, good or bad, also need to be educated. Thus, C onfucianism thought that “no
education, no hum an” It can be said that this policy norm alized education, w hich overcam e class

discrim ination and positions in the society to bring education to every class and people in the society.
From this point o f view, C onfucianism broke privileges o f noble class and high rank officials to take

education to norm al people in the society. In Japan, in the early introduction period, Confucians was
only popular in upper classes, then becam e national political thoughts and was com pulsory know ledge

towards governm ent officials (since the reform ed Taika 646). A fter a crisis and recession,
C onfucianism was restored and spread w idely in norm al people, especially in Edo period. Education

o f C onfucianism was no longer the privilege o f noble class. Y oum eigakuha was considered one of the
schools o f thought that attracted a lot o f people because it prioritized in “heart o f people”, economy,

and com m on people. Y oum eigakuha opened the door to every person in the society w ithout any favor.

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the policy that there is no discrim ination in ethnic groups, religions, or classes o f any people. Any
people who are capable to learn and have a desire to m ake a contribution to the developm ent of the
country will be sent to W estern countries by the governm ent to get updated technological know ledge
and science to com e back home to support the country. The philosophy “train people to support the
developm ent o f the country” is fair to every person in the country, thus Japanese have a belief that

their fate and chance was determ ined by studying studious and they share the same opportunity to
study regardless o f their position or religions. So, we can say the concept o f fairness is crucial in the
educational system o f Japan. M ost o f Japanese believe that they are living the fair society, in which
their origins or possessions is not as important as their effort to prove themselves. This is one o f the
vital factor leading to the developm ent o f eco-socio o f Japan in general and education o f Japan in
particular.

The second thing is education objective. The education target o f Confucianism as mentioned
above is to spread hum anity to com mon people to train people know to live accordingly w ith their
positions to secure social orders. This proves that Confucians recognized the im portant and decisive
role o f people in the developm ent process of the country. Thus, the education target o f Confucianism
is useful and practical. Com pared to other countries nam ely China, South Korea, and Vietnam, the
way Japan applied the Confucianism philosophy into education is som ew hat different. These
countries defined that the education target o f Confucianism is to take exams and em ploy governm ent
officials whereas Japan applied it to create free academ ic education system. W hile in China, Vietnam
and other countries in Asia, people who are in charge o f C onfucianism are governm ent officials or
scholars in the village, the counterpart in Japan is experts on C onfucianism and samurai approaching
C onfucianism as a subject about individual morals. Hence, Japanese always recognize the existence of
various Confucianism parties. For instance, in the Edo period, although Shushigakuha represented by
Hayashi Razan was recognized as the official party, other schools o f thought was still appreciated. In
the Edo period, apart from Shushigakuha, we can make a list of other parties such as Youmeigakuha
o f Nakae Toujou, K um azawa Banzan, Kougakuha o f Itou Jinsai, Kourishugiha o f Ogyuu Sorai and so
on. These parties were applied and appreciated differently in different regions, and it is decisive by
each daim yo in each local region. For example, daim yo could em ploy intellectuals from many
different parties to support his society. The central governm ent was never in charge o f this task. This
leads to flexibility in know ledge o f intellectuals in Japan. M oreover, these C onfucianism parties were
always in conflict, so this made education and society progress. For example, Y oum eigakuha was
against the policy o f fixed classes in the society by the Bakufu governm ent and criticized
Shushigakuha for desiring the peaceful society in a serious discipline. However, through a series o f
discussions, other reserved classes perceived many revolutionized thoughts o f Youmeigakuha.

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"W estern Learning") w ith its scholars greatly influenced Japanese society. Turing to M eiji Era,

education policy in Japan experienced great changes. Confucianism in this tim e was considered as a
tool to educate ethics, especially educating loyalty with kings. W ith the spirit “escaping from A sia to

absorb western values”, M eiji governm ent led a reform encouraging self-cultivation and self-reliance.
T hree main contents in this period are teaching native language, technological science, and moral
im provem ent.

First, system ization o f teaching Japanese in school is prioritized because it is closely linked
with establishing and unifying consciousness o f the whole nation, a basis to develop scientific

thoughts and recognize citizen rights o f every people in the country. Japanese leaders learned this
lesson from W estern countries. In 1902, National Language R esearch Council (K okugo C hosa Iinkai)

was founded w ith the main task to system ize Japanese, unify oral and w ritten language, and identify
Japanese alphabet system and its transcription. This Council also cooperated w ith T he M inistry o f

Education to choose textbooks for schools and planned the curriculum o f teaching Japanese in
schools. From 1900, reading and writing in Japanese was system atically introduced to prim ary

schools w ith the tim e occupying m ore than a half o f the w hole tim e o f studying in class. Japanese

quickly becam e com pulsory subjects in schools and its updated teaching m ethods were studied, and
textbooks were w ritten and edited m any tim es. In less than a quarter o f a century, the num ber o f

people w ith literacy in Japan retained the highest percentage in the world.

Second, in the M eiji period education also appreciated teaching technological science.

A lthough in the Edo period there w ere several schools teaching W estern science called Rangaku,
studying m edicine and natural science in Dutch, and up to the M eiji period, science subjects officially
w ere taught in schools with a clear aim at building the nation o f developed econom y and strong

military. Universities and vocational training schools actively provide lectures on science to supply
m anpow er for industrialization. The fact that foreign teachers taught science and technology subjects,

and Japanese students were sent abroad to study is a foundation for the developm ent o f science and

technology education in the periods later.

Third, to keep teaching moral for students is considered the forem ost condition to m odernize
the society from the perspective o f society. In other words, Japanese introduced moral subjects into

school to train people to be independent, respect equality, and individual freedom o f choice.
However, w hat m ade Japan m ore special is that before spreading the discipline o f freedom o f choice,

independence, equality, Japan underw ent the interm ediate period to m oderate C onfucian values deep

in the minds o f every Japanese citizens for a long term w ith m odern moral concepts. Thus, although
the moral subject in the M eiji period is considered a m odern one, it still included the C onfucian

thoughts such as loyalty tow ards the kings and com plied with the governm ent. In the follow ing
periods, these moral subjects were influenced by nationalism and changed a lot.

In conclusion, w ith the reform ation in school systems, teaching methods, and education
contents, the M eiji governm ent built the first-ever-m odern school system in Japan, laying a

foundation for the developm ent of first-ranking educational system nowadays.

D iscussion section 2:

Japan is one o f the countries applying positive ethics o f C onfucianism into education
logically. From practical experiences o f Japan, we can say that Japan absorbed C onfucian thoughts in
its own ways and its national features to train people m eeting requirem ents o f Japanese society.

Thanks to this, Japan quickly escaped from conservative situations of Oriental feudal society (like
China and V ietnam ) to adjust them to suit the modern world.

❖

<i><b>Section 3: Lessons fo r Vietnam</b></i>

The introduction and developm ent o f C onfucianism in V ietnam and Japan shared som e

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M oreover, in the period of early early M iddle Ages, Confucianism o f both countries belonged to the
structure o f “three religions” and was em ployed to construct the government, build the loyalty
towards the kings and individual moral thoughts. However, due to the differences in history and
society, there are som e differences in C onfucianism in these two countries, including the application
o f positive ethics o f Confucianism into education.

As mentioned above, C onfucianism in V ietnam was considered as basic know ledge for
entrance tests to the governm ent. Thus, education content was m inimized and rigid day by day.
Besides, after the positive developm ent in the early stage, exam ination system in V ietnam m oved
from the good (freedom o f choice and transparency in em ploying the talent) to the recession and even
to the period o f favoring qualifications, not talent or using qualifications to buy a position in the
governm ent (in the late feudal period). Hence, V ietnam did not have the chance to develop free
academ ic educational system and welcom e new modern thoughts. Being left behind and slowly
developing in education is the weakness o f Vietnam. Nowadays, V ietnam governm ent has tried a
variety of ways to reform its educational system. I think that it is the right policy for the developm ent
o f Vietnam.

Based on studies on the application o f positive ethics of Confucianism in Japan and especially
educational reform ation process since the M eiji period up to now, I think that V ietnam should inherit
some practical experiences of Japan in the education development as follow:

Firstly, Japan organized a system atic and scientific educational regim e in the tight control of
the governm ent (originating from the Confucian thoughts “unified governm ent can secure the nation
order, and the juniors obey the seniors”). O ne of the most im portant characteristics in developing
education in Japan is that educational policies were fully studied and approved by consultative
councils and committee. They w ere also ruled by regulations and legal docum ent systems on
education management. Apart from regulations relating to education w ritten in the Constitution, Japan
issued a series o f detailed laws to organize and m anage educational activities and an educational
system. Japan kept perfecting their education laws and consistently followed the policy of non­
centralization and increasingly decentralized the task in education management. The M inistry o f
Education in Japan concentrates on the function o f education managem ent like making policy,
building educational regime, issuing standards of education and inspections. The government,
Prefectural Board o f Education, and educational institutions have great responsibility and pow er in
education managem ent and education activities control in their field.

Secondly, Japan underwent many education reform ations over the historical periods.
Reformations in Japan were launched in accordance with PDCA process (Plan-D o-Check-A ct). W hen
Japan m ade any reform ations on education, the objective of each reform ation was defined clearly, its
results w ere checked objectively, and unresolved problem s w ere raised to continue correcting. Japan
appreciated the whole process and directed to the target o f perfecting educational system.

To do these things, annually along with defining which plan will be carried out, the M inistry
o f Education in Japan will summ arize main tasks in the previous year and check whether these tasks
w ere fully done, w hether these tasks w ere carried out as planned, w hether the targets w ere achieved
and continue applying what successes of the previous years into the com ing plan in the upcoming
year.

M oreover, local institutions also need to consider the education plan o f the governm ent to
launch it accordingly in the region and to define basic plans for the education developm ent for the
region. All factors in the society m ake an active contribution to the governm ent’s educational plan.

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Thirdly, although Japan is a developed country, education contents o f Japan still preserve its
traditional values. It is easy to recognize the influence o f C onfucianism tow ards the education
developm ent in Japan, particularly in teaching moral. Teaching m orals in Japan centers on three

points: life-respect, social and individual relationship, and thoughts on vertical orders. This is a strict
orderly society and a vital factor to the stable developm ent in econom y and society o f Japan. W hat

makes Japanese educational system successful is that this order is transform ed into organizations in

the society, including schools and is changed suitable for each specific target o f the organizations.
This order is originated from C onfucianism , and fam ily mem bers o f varied generations are connected
together by natural em otions rather than power. In this feature, Japan is considered as a pseudo-fam ily

society. Schools help students recognize their self in the relation w ith a fam ily or other mem bers of
m any ages in the society. C hildren are taught to help younger ones in school or at home and show

respect w ith the elder. This attitude is developed into the responsibility o f each individual suitable
with their position and their age in the fam ily or society. U nlike other countries teaching morals

through a subject in the curriculum , Japan carries out teaching m orals throughout every subject in

schools and daily activities or special occasions. The outline o f moral teachings is based on national
law system, w hich all schools from public to private one have to follow.

D iscussion section 3: V ietnam can inherit m any things from practical experiences that Japan
has draw n in the period o f application positive ethics o f Confucianism into education developm ent to

build V ietnam ese educational system m ore effectively.

<b>Conclusion</b>

Like m any other countries in the world, educational system o f Japan was founded w ith the
process o f perceiving many external thoughts, including Confucianism . M any positive values of

Confucianism w ere effectively em ployed by Japan such as educational thoughts, contents, methods,
and managem ent.

<b>Acknowledgements</b>

I w ould like to express my very great appreciation to H oang V an Viet, Dr. P rof for supporting

me throughout my thesis with his patience and know ledge during the planning and developm ent of
this research work. I would also like to thank the Ba R ia - V ung Tau U niversity for enabling me to do

this research.

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