袁世凱政權期の學校敎育における「尊孔」と「讀經」

Abstract

This paper aims to clarify both the contents of the discussion concerning Confucius and the Confucian classics in school education during the Yuan Shikai administration and the features of the educational policies of the Ministry of Education and Yuan Shikai in comparison to those during the Late Qing Dynasty. Points that have been brought to light through analysis in this paper are that there was a difference of opinion between those such as the Confucian Church, the Association for the Confucian Way, Yuan Shikai, and Ye Dehui and the groups and people seeking implementation of the study of the Confucian classics at elementary and junior high schools over the placement of Confucius and the Confucian Classics in the curriculum, and as a result of this difference, there was also a difference over which classics should be selected for reading. Those such as Kang Youwei, Chen Huanzhang, and Yuan Fu of the Confucian Church saw Confucius as the founder of a religion and believed that no part of the classics should be arbitrarily omitted or extracted, and that a text should be read in its entirety. Opposed to this view was Wang Xifan of the Association for the Confucian Way who considered Confucius as a model figure for the Chinese people, and who personally selected sections of the Confucian classics to be read in elementary and junior high school. This was similar to the educational guidelines specified by Yuan Shikai and also to the opinion of Ye Dehui, however these two differed in their opinion on the order the classics should be taught. This difference was particularly apparent in regard to the placement of Confucius and Mencius as models based on the teachings of Lu Xiangshan and Wang Yangming in the educational guidelines, and it was decided that the Discourses of Mencius would be read before the Analects of Confucius in elementary schools ; however, this order had never previously been applied in an educational context. I also want to point out that a consistent element in the discussion about the Confucian Classics as a school subject, and in the decision of the order they were to be studied was the emphasis placed on modern educational principles that took in consideration children's intelligence and their adaptability to the times. In this way, the fact that the Yuan Shikai administration sought the implementation of the study of the Confucian classics in elementary and junior high schools can be called a kind of "revival" of the classics, but that does not mean it was a simple return to the education of the Late Qing dynasty. We should consider their efforts as a search for how to position traditional Confucian education in a modern school educational system against the background of constructing a moral order required by the times, and of modern educational principles that considered child intelligence. As a result, a new principle appeared that was symbolized by the order the Confucian Classics were studied, and that differed from the method of learning employed in the Late Qing dynasty.