Submitted by Manfred Messing
\nManfred Messing , Dr.phil, Dr.social sciences , Prof. em. at the Johannes Gutenberg University of Mainz for Sport Sociologie<\/p>\n
Introduction<\/strong> The question is, how far Confucianism corresponds with the main ideas of Coubertin\u2019s Olympic philosophy? Is it true, what Rudyard Kipling writes in the first two lines of his ballad of East and West: \u201c\u2026East is East and West is West, and never the twain shall meet, Till Earth and Sky stand presently at God\u2019s great Judgement Seat\u2026\u201d?<\/p>\n It is assumed, that high agreement between Coubertin and Confucius exists, if A test of the first question we owe to Susan Brownell, University of Missouri, who wrote Norbert M\u00fcller (2008, January 19), that she wonders if the phrase \u201cvoir loin, parler franc, agir ferme,\u201d which is on the \u201cex libris\u201d emblem that Coubertin put into his books, was inspired by a similar Chinese phrase, appearing in the \u201cWay of the Mean\u201d (Zhong Yong), one of the sections of the \u201cBook of Rites\u201d namely: \u201cStudy (learn) broadly, ask carefully, think prudently, distinguish (argue) clearly, act sincerely (earnestly, seriously)\u201d (citation according to Brownell). <\/p>\n In the translation by James Legge (1885), it is said: He [the man who wants to have a clear understanding of what is good] \u201cextensively studies what is good; inquires accurately about it; thinks carefully over it; clearly discriminates it; and vigorously practices it\u201d (p. 318).<\/p>\n Brownell commented: Of course there is a probability that Coubertin did read the \u201cWay of the Mean,\u201d because of his educational ethical interest, and of his \u201ceclecticism\u201d (Wirkus, 1987). Obviously Coubertin did not see the similarities between his own central term \u201cEurhythmics\u201d and the teachings of Confucius in the \u201cWay of the Mean.\u201d It is therefore doubtful, that Coubertin had more than a superficial knowledge of Confucius\u2019 philosophy. In both cases this is the last step in order. The Chinese text makes that explicitly clear by the following admonition, that the scholar should not proceed to the next step, if he has not grasped perfectly the step before. <\/p>\n TABLE 1<\/p>\n
\nHans Lenk, German Olympic Gold Medallist in Rome and acknowledged sport philosopher had stated already in 1972 (p. 15) that the Olympic aims are characterized by a cultural \u201cmulti-compatibility.\u201d This includes the proposition, that the Olympic Idea is compatible with the different world religions and dominant philosophical and ideological systems. However, this proposition was not proved in concrete detail. Therefore the researchers took the Olympic Games in Beijing as an impulse to sketch out a comparison of the philosophies of Confucius and Coubertin. The researchers admit that such a comparison is connected with methodological problems, which are not discussed here. One is the assumption, that Confucianism is still influential in China, even if in the Peoples Republic of China the official ideological base is a communist one.<\/p>\n
\n1. The very concrete formulations show conformity.
\n2. Important elements of the two concepts are directly exchangeable;
\n3. Elements of one philosophical system fill up a gap, being a deficiency of the other.
\n4. The context of these elements is exchangeable (e.g. a relation to a ritualized physical contest).
\nWas Coubertin\u2019s Personal Motto Derived from Confucius\u2019 Teachings? <\/p>\n
\n\u201cSince the Zhong Yong was translated by Jesuits into Latin in the 17th century and into French in the late 19th century, it seems to me that he [Coubertin] could have read it while a student, or later.\u201d<\/p>\n
\nIn fact, Coubertin had mentioned Confucius several times in his writings:
\n– Revue mensuelle du Touring-Club de France, March 20th, 1920, pp. 146-150
\n– Revue Olympique, April 1907 \u201cAux Champs-Elys\u00e9es\u201d
\n– Pedagogie Sportive. Paris, G. Cr\u00e8s, 1922
\n– Histoire Universelle, Vol. I: Les Empires d\u2019Asie. Aix-en-Provence, 1926-27. Here he gives a concise judgement about Confucius: L\u2019homme est sympathique; la doctrine est pauvre\u201d (p. 56).<\/p>\n
\nThe probability of borrowing Confucius\u2019 ideas for Coubertin\u2019s own personal motto would be considered high, if three of the five Chinese imperatives would not only appear but follow in the same order. Comparing Coubertin\u2019s phrase with the text from the \u201cZhong Yong\u201d or \u2013 as Legge (1885) translated the title of the book \u2013 \u201cThe State of Equilibrium and Harmony,\u201d we can see only one equivalent: Practice vigorously: act firmly (p. 300). <\/p>\n