The Great Learning or Dàxué was one of the "Four Books" in Confucianism attributed to one of Confucius' disciples, Zengzi. The Great Learning had come from a chapter in the Book of Rites which formed one of the Five Classics. It consists of a short main text of the teachings of Confucius transcribed by Zengzi and then ten commentary chapters supposedly written by Zengzi. The ideals of the book were attributed to Confucius, but the text was written by Zengzi after his death.

The "Four Books" were selected by the neo-Confucian Zhu Xi during the Song dynasty as a foundational introduction to Confucianism. Examinations for the state civil service in China came to follow his lead.

Writing and influence

thumb|page=17|217px|A page from a Siku Quanshu manuscript of the Great Learning from the Zhejiang University

thumb|page=27|217px|Another page from a Siku Quanshu manuscript of the Great Learning

Confucius, who incorporated ideas from earlier philosophers, compiled or edited the Classic of Rites and the Spring and Autumn Annals, two of the Five Classics. Confucius' student Zengzi wrote the introduction and exposition of the Great Learning. Zengzi lived from 505 to 436 BCE. Confucius taught 100 pupils, 72 of whom mastered his teachings . It is still unclear how much his students wrote and edited.

The Great Learning developed from many authors adapting to the needs and beliefs of the community at the time. The Cheng brothers, Yi (1033–1107) and Hao (1032–1085) both utilized the Great Learning's philosophies. Their ideas met with strong official opposition, but were reconstituted by Zhu Xi. Cheng's idea of yi was that it was identical with nature, which he believed was essentially good. Cheng's yi emphasized the necessity of acquiring knowledge.

During the Southern Song Dynasty, Zhu Xi rearranged the Great Learning and included it in the Four Books, along with the Doctrine of the Mean, the Analects of Confucius and the Mencius. Zhu Xi separated the Great Learning, which was originally a chapter in the Classic of Rites. Zhu Xi organized the book as Jing followed by ten expositions. Zhu Xi was a student of Li Tong. Zhu Xi developed the Chengs' Confucian ideas and drew from Chan Buddhism and Daoism. He adapted some ideas from these competing religions into his form of Confucianism. During the Warring States Xunzi and Mengzi were influenced by the Great Learning. The Great Learning also greatly influenced countries like Japan, Korea, and Vietnam.

Some critics such as Lu Xiangshan and Wang Yangming later disliked the Great Learning because of the stress on scholarship rather than action. Wang Yangming rejected Zhu Xi's changes and returned the text to the original, from the Classic of Rites. During the Han dynasty the Great Learning rose to prominence, and the Classic of Rites had to be re-organized by Dai De and Dai Sheng. They divided the book into five sections. This included the Great Learning, the Doctrine of the Mean, the Evolution of Rites, the Yili, and the "Etiquette and Rites".

Han Yu and Li Ao both used The Great Learning. Li Ao incorporated a lot of Buddhist and Taoist ideas into his work. Zi SiConfucius's grandsonis said to have taught Mencius and written the Doctrine of the Mean. He may also have written the beginning of the Great Learning. Ma Rong edited the Great Learning in the Han dynasty, giving his views of the general meaning.

Principal teachings

  • Achieving a state of "rest in the highest excellence" and refining one's moral self to "illustrious virtue" that will be an example for all people of the realm.
  • The "point of rest being known", the "goal of action can be determined", and "deliberation will be followed by the attainment of the desired end." <blockquote>大學之道，在明明德，在親民，在止於至善。知止而后有定，定而后能靜，靜而后能安，安而后能慮，慮而后能得。物有本末，事有終始，知所先後，則近道矣。 What the Great Learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end. Things have their root and their branches. Affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught in the Great Learning.</blockquote>
  • Ample rest and reflection such that one achieves peace of mind. When one is calm and reflected, the Way will be revealed to them.
  • Setting priorities and knowing what is important is essential in one's quest for moral refinement, for it allows one to focus on that which is of the greatest importance and that which is in line with the Way as outlined in Confucian teachings.
  • One must bring his affairs and relationships into order and harmony. If one hopes to attain order in the state, he must first bring his own family and personal life into order through self-cultivation and the expansion of one's knowledge and the "investigation of things."
  • Each and every man<!--not person; see talk--> is capable of learning and self-cultivation regardless of social, economic or political status. This, in turn, means that success in learning is the result of the effort of the individual as opposed to an inability to learn.
  • One must treat education as an intricate and interrelated system where one must strive for balance. No one aspect of learning is isolated from the other and failure to cultivate a single aspect of one's learning will lead to the failure of learning as a whole.

Meaning of "Investigation of Things"

The text sets up a number of controversies that have underlain Chinese philosophy and political thinking. For example, one major controversy has been to define exactly the investigation of things. What things are to be investigated and how has been one of the crucial issues of Chinese philosophy.

One of the first steps to understanding The Great Learning is to understand how to "investigate things". This did not consist of scientific inquiry and experimentation, but introspection, building on what is already "known" of "principle". True introspection was supposed to allow the mind to become all knowing with regards to morality, relationships, civic duty and nature. These four texts soon became the initial basis of study in the Chinese imperial examination system. Zhu Xi was prompted to refine the Great Learning and incorporate it into the curriculum as he felt that the previously utilized Classics were lengthy and too difficult to comprehend by the common individual to be used as an educational foundation for Confucian thought.

Impact on education in China

Although the Imperial Examination System is no longer used as a means of determining one's place in the social hierarchy, education and the teachings of the Great Learning remain an integral part of modern educational and political culture in China. In fact, a number of scholars believe that all education in mainland China is based on Confucianism to some degree although many individuals, students and teachers alike, are unaware of the Confucian influence on their education. The Great Learning was written and later published as its own book, to serve as an introduction and foundational guide for the further study of Confucian texts. The Great Learning provides a step-by-step illustration of how all aspects of society, ranging from the refinement of the self to the order within one's household or state is ultimately dependent upon the expansion of one's knowledge.

Effects on education in Modern China

  • A Valued Education: China is characterized by a great appreciation for education as it is still viewed as a means of securing a rewarding career, thus elevating an individual in terms of social status. The modern schooling system relates directly to the teachings of the Great Learning as educational institutions represent the primary sites for the expansion of knowledge and the investigation of "things." It is quite common in China for great sums of money to be spent to secure the best possible education. Due to the high value of a quality education, illiteracy and drop-out rates throughout China are very low.
  • Hard Work: The Great Learning states that all people are to expand their knowledge and cultivate themselves. This, in turn, is often interpreted to mean that all people are capable of learning, and that failure is not a result of a lack of ability, but a lack of effort. As a result of this philosophy, Chinese students are known worldwide as being very hardworking, putting a great deal of effort into everything they do.