An Exegetic Study of the So-Called Proposition of Confucian Aesthetics

Abstract

Since Wang Guowei and Cai Yuanpei introduced concepts of aesthetics and aesthetic education, respectively, to China in early twentieth cen tury, there has been a strong tendency in many of aesthetic discussions to examine ancient texts and materials using modern concepts of aesthet ics. In particular, sentences with character-word are often sought in classical works and interpreted as speeches on or about beauty, which has led to frequent misunderstandings of classical texts and of ancient Confucian aesthetic theory. The most typical among these misunderstandings, we think, is misinterpretation of one of Mencius's remarks on goodness of human nature?To possess these qualities of goodness fully is (Chongshi zhiwei mei)2?as a representative statement of Confucian aesthetic theory of the union of beautiful and good. Although it is not clear who was first to put this interpretation forward, it is now widely accepted and almost unquestioned that statement Chongshi zhiwei mei is classical proposition of Confucian aesthetic theory after countless repetitions by aestheticians and educationalists. And extended from this is claim that the union of beautiful and good, or union of moral and beauty, is traditional theory of Confucian aesthetic education. Finding it coincidentally in accordance with idea of the union of beautiful and good in both Soviet and Greek philosophies, aesthetic educators are apt to admit that aesthetic education is included in moral education or aesthetic education is but one of means of moral education; thus, aesthetic education cannot be an independent subject.