Teaching in the Educational Domain
When Confucius returned to the state of Lu from Qi, he had originally placed his hopes of realising his political ideals on the ruling class of Lu. However, the political situation in Lu had further evolved by then: the power, which had already shifted from the feudal lords to the ministers, continued to decline and reached a point where “retainers held the fate of the state”—that is, the stewards of the ministers took control of the government. Confucius had previously believed that the crisis of “the world being without the Way” had already begun when “the rites, music, and punitive expeditions were issued by the ministers,” but now the situation had become even worse. Assessing the circumstances, he pointed out that since the stewards of the ministers had manipulated government affairs, it was rare for such power to last beyond three generations without collapsing. He asserted that the era of stewards in power would not endure long.
Amid such political chaos, Confucius naturally had no desire to collaborate with the powerful officials and therefore declined to serve in the government. During this period, he devoted himself to the study of the Book of Songs, Book of Documents, Book of Rites, and Book of Music, and engaged in educational endeavours.
At his private school, disciples came from far and wide to study. In addition to those from the states of Qi and Lu (located in present-day Shandong), there were also admirers from Chu (Hubei), Jin (Shanxi), Qin (Shaanxi), Chen (Henan), and Wu (Jiangsu)—covering almost all the major states of the time. Upholding the educational principle of “providing education for all without discrimination,” Confucius accepted and taught anyone who presented themselves with even the most modest gift (such as a bundle of dried meat) as a token of respect. He admitted students inclusively, without restrictions based on status, wealth, age, or nationality. This unconventional approach to accepting disciples attracted widespread attention from all levels of society, including both the upper nobility and the common people. At that time, many young men studied under Confucius. Disciples such as Yan Hui (30 years younger than Confucius), Zigong (31 years younger), Ran Qiu (29 years younger), and Zhong Gong (29 years younger) likely became his followers during this period. In response to this situation, Nanguo Huizi once questioned, “Why is the master’s school so mixed?” Zigong replied, “A gentleman cultivates his character to welcome scholars from all directions and must never turn anyone away. It is just like the gate of a skilled physician, which is always crowded with patients.”
Confucius said, “By nature, men are nearly alike; by practice, they get to be wide apart.” He believed that everyone could be improved and elevated through education. Among his students, some were naturally gifted, while others were less so. Through his teaching methods—tailored to individual aptitudes, tireless in instruction, and gently guiding—many became renowned virtuous talents and scholars. He advocated that the pursuit of knowledge should be grounded in truth and practicality. He once said to Zilu, “Zilu, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it—this is knowledge.”
In establishing his private school, Confucius aimed not only to cultivate scholars but also to ensure that “those who excel in learning should serve in government.” He sought through education to train and nurture talented individuals capable of regulating families, governing the state, and bringing peace to the world. By enabling them to participate in politics, he hoped to transform the chaotic situation of a world without the Way and realise his ideal society where “the elderly live in peace, friends trust one another, and the young are cherished.” He was not merely teaching; he was educating people. He taught them to become junzi (exemplary individuals)—first, to be morally noble and proficient in the “Six Arts”, embodying both virtue and talent; second, to be magnanimous and open-hearted (“the junzi is calm and at ease”), to match words with deeds, to act before speaking, and to be fair and impartial in dealing with people and matters, without favouritism. When Zilu asked about the junzi, Confucius replied, “Cultivate oneself with reverence and earnestness so as to bring peace and security to those around you, and to extend this peace and security to all the people of the nation.”
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