THE LIANG-ZHI MOVEMENT

By Yu-Tang D. Lew

	Confucianism, the ancient Chinese philosophy of morality and peace but not a religion, was discredited by the May 4th Movement in 1919 and replaced by communist-socialism in 1949 on mainland China.  However, it still remains in the perception of many Western observers not only as the culture of mainland China but also as one of the principal cultures of the world besides Western Christianity and Islam.  It is in Taiwan where the remnant of Confucianism has remained alive and is now renascent.  This remnant was politically represented by the Nationalist Party, or KMT which, as the ruling party in Taiwan until 2000, protected it from being overrun by the Chinese Communists as they had done in Tibet.  The traditional Confucianist mores have been predominant in Taiwan where freedom of religion is unfettered and enjoyed by its people who are mostly Christians and Buddhists and many Muslims. 

	Today Taiwan faces three challenges: 1st is the challenge from mainland China which seeks to absorb it in the drive for Great China Nationalism; 2nd is the Western challenge of modernization; and 3rd is the intramural challenge within Taiwan of the "localization & independence" movement.

	In facing all these challenges, the renascence of Confucianism is fundamental to the task, and the Liang-Zhi Movement is the key to their resolution.  Liang-Zhi (" Knowledge of Good") has been known in English as "Innate Knowledge" or "Intuitive Knowledge", but the term in Chinese means the same for all three English renderings.   This term is used by Mencius in his book which is one of the Four Books of Confucius.   Mencius’ philosophy is an integral part of Confucianism and is considered by Western scholars to be akin to the Christian ethic 

        The old moral Confucianism which served well the past societies of traditional China proved too passive to cope with the modern challenges of materialist and rationalist thought.  Its passivity is epitomized in its well-known adage: "Do not unto others what you do not want them do to you."   Though traditionally highly revered by the Chinese people, until now Liang-Zhi had not been taught to be the "Inner Voice" or "Voice Within" the heart of every person to which one can silently listen. 
 
	This teaching began and is known in Taiwan as "Liang-Zhi Education".  It started in a graduate institute of Chinese Culture University, Taipei, in 1976.  In 1989, it was introduced to kindergartens, and in 2000, the Taipei Bureau of Education adopted it for all public elementary schools in its municipality.  By this time, the movement was developing beyond the educational sector to the general public so that Liang-Zhi Movement has become the overall term for the long-awaited renascence of Confucianism.    

	Liang-Zhi Education is based on the Confucianist idea that man is good by nature and has innate knowledge which gives him moral wisdom.  It teaches the building of strengths, values and assets from within.  When the child listens to the Inner Voice of the heart, specific instructions are heard of what is the good or right thing to do, enabling him or her for positive, constructive action or for refraining from destructive, negative action in any situation or circumstance.  

	This clear moral sense produces a tandem of a willingness and ability of the listener to perform constructively, known as Liang-Neng, "Capability of Good".  Children readily respond to Liang-Zhi Education and when a class in it is once given, they ask for its repetition.  Parents are gratified by the salutary changes in behavior and attitude when their children have taken its classes.   Adults who listen to Liang-Zhi have beneficial results of even far-reaching consequences.  

         Liang-Zhi Movement is thus the spiritual seed of "The New Confucianism" giving new birth to the old Confucianism.  The late eminent Chinese historian Chien Mu said that Confucianism is not a religion, but it has religious spirit.  Had that venerable professor lived a little longer enough to witness the rise of Liang-Zhi Movement, he would have rejoiced to find himself fully vindicated in having ascribed to Confucianism the religious spirit without being a religion.  Liang-Zhi has been the seed latent in Confucianism whose time has now come and is germinating.           
        
        This spiritual rebirth of Confucianism will doubtlessly engender a new life that will not only enable Taiwan to answer the three aforementioned challenges facing her, but will conceivably restore and rejuvenate Confucianism to enable the Chinese people on both shores of the Strait of Taiwan to build a new united China.  The New Confucianism will have a proportionate influence in the world so earnestly hoped for by many eminent Western historians, and the New China will be a leading participant in building a new world of peace and happiness for all peoples and nations now and in future.