In the past, I used to think that being educated meant acquiring knowledge, believing that those with high academic degrees were the truly educated ones. This perspective was heavily influenced by the academic culture at Fulbright University, which is rooted in a Western perspective. This belief led me to prioritize extensive reading, research, and expanding my knowledge. However, there are other perspectives on education that we can learn from to broaden our worldview, offering different insights and directions regarding education. Below, I will explore some Eastern perspectives on what it means to be educated, to have wisdom, and to become a "Junzi" (Noble person).
In Chinese culture, there's a beautiful word, "智慧" (Zhi Hui), also known as “Trí Tuệ” in Vietnam and “Wisdom” in English.
Below is the explanation of this word, through analyzing its pictorial components, by Xu Shen (121) from Shuowen Jiezi (Chinese dictionary), Eastern Han dynasty (25–206 CE).
"智" (Trí - Zhi) denotes understanding knowledge and discerning the rightness or wrongness of things. The character 智 includes the pictographs 干 (weapon crafted from wood) combined with 矢 (arrow) and 口 (mouth). When these two weapons are combined, it signifies warfare, conflict, or dispute. However, if the mouth (represented by 口) can intervene between the two weapons, it implies that conflicts can be resolved through dialogue. This concept is embodied in 'Trí', where 'Trí' signifies the ability to distinguish and resolve doubts through reasoning.
"慧" (Tuệ) refers to the purification of the inner self, leading to a clearer and more awakened mind. The character "慧" is composed of the character "彗" (meaning comet or broom) and the character "心" (meaning heart). The combination of these two pictographs into the character "tuệ" implies cleansing the mind, purifying the soul, sweeping away desires, prejudices, selfishness, and malicious thoughts, to keep the heart pure and pristine.
"Trí 智" and "Tuệ 慧" both encapsulate the notion of discerning between right and wrong, truth and falsehood, while "Trí 智" originates from external sources and directs inward, the"Tuệ 慧" originates from within and radiates outward. Therefore, the Eastern definition of wisdom suggests that mere consumption of information isn't sufficient. Wisdom entails introspection about the knowledge one consumes to discern right from wrong, maintaining purity of mind, and cultivating openness toward the world.
This way of understanding wisdom leads me to the ideal of acquiring knowledge through contemplation. It encourages me to spend time reflecting on what I have learned to discern right from wrong. Additionally, it promotes meditation, as it helps calm my mind, aiding my awareness in distinguishing between fiction - narratives that I construct about my life - and reality - what exactly happened, what happiness is, and what is worth pursuing. Renowned historian Yuval Harari elucidated in an interview with Vox, "The entire exercise of Vipassana meditation is to learn the difference between fiction and reality, to distinguish what is real from the stories we create in our minds (Klein, 2017)." He further added, "If you can't observe the reality of your own breath, then you can't observe any reality in the world (Stein, 2017)."
Integrating artificial intelligence into learning introduces even more information and accelerates information processing speed. However, having more power and knowledge isn't necessarily a good thing because without proper direction, it can lead to disaster. Looking at history, the same knowledge about understanding atoms enabled us to kill millions with nuclear bombs, yet it also led to sustainable energy. The difference between these outcomes may depend on how mindfully we use our knowledge.
Other perspectives stem from the differences in education values between the East and the West. While the Western approach emphasizes "Mastering the Universe," the Eastern perspective places greater emphasis on "Transforming the Self" and societal service. This insight is drawn from Li's analysis (2012) of the differing mottos of universities between the East and the West.
Here are the mottos of Western universities: Harvard University's motto is "Veritas" (Truth), Yale University's is "Lux et Veritas" (Light and Truth), MIT's is "Mens et Manus" (Mind and Hand), and the University of Oxford's is "Dominus illuminatio" (The Lord is my light). Through these mottos, we can see the ideals of Western universities, which often revolve around building personal intellect and understanding the world.
Conversely, Chinese universities have mottos such as Beijing Normal University's "学为人师，行为世范" (Learn to be a teacher, act as a model for the world), Sun Yat-sen University's "忠信笃敬" (loyalty, sincerity, honesty, and respect), and Tsinghua University's "自強不息,厚德載物" (self-discipline and commitment to society). These perspectives reflect Confucian ideals of self-improvement and becoming a good citizen.
From the above analysis, it's evident that the Western approach prioritizes individualism, viewing individuals as agents for understanding and changing the world. In contrast, the Eastern perspective emphasizes collectivism, where education is intertwined with ethics and community-building. Becoming a "Junzi" (Noble person) in Confucianism involves not only self-cultivation but also assisting others.
Erickson (2015) warns about the risks of Techno-solutionism and Eurocentrism when attempting to integrate technology into education, Erickson wrote:"Education is not a design problem with a technical solution. It’s a social and political project neoliberals want to innovate away."
Exploring wisdom and values from an Eastern perspective can illuminate alternative educational needs and directions, particularly in relation to Asian education and Fulbright University. It introduces the necessity of slowing down information processing, creating mental space for inner peace, and contemplating the knowledge we acquire. Moreover, it highlights the value of learning not only for personal improvement but also for becoming a responsible citizen and contributing to the betterment of society.
Li, J. (2012). Cultural foundations of learning: East and West. Cambridge University Press.
Xu Shen (121) from Shuōwén Jiězì (Chinese dictionary), Eastern Han dynasty (25–206 CE)
Klein, E. (2017). Yuval Harari, author of Sapiens, on how meditation made him a better historian. Retrieved from https://www.vox.com/2017/2/28/14745596/yuval-harari-sapiens-interview-meditation-ezra-klein Stein, A. (2017). Yuval Noah Harari: We’re on the verge of creating an inorganic life form.’. Retrieved from https://www.52-insights.com/yuval-noah-harari-were-on-the-verge-of-creating-an-inorganic-life-form-homo-deus-sapiens-interview