EN112 What Does It Mean to Be an Educated Person?

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Write an essay that answers this unit's overarching question: What does it mean to be an educated person? Draw evidence from all five of the readings we have completed in this unit (Hsün Tzu, Tagore, Feynman, Douglass, and Woolf). Length: 400-500 words (at least four paragraphs); worth 3 points.

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2:39 7 online.vitalsource.com 6 EDUCATION Hsün Tzu's primary method of supporting his arguments in this selection is to give examples, either from the natural world or from figures in Chinese history. Pay close attention to these examples and to the claims that they support. The gentleman' says: Learning should never cease. Blue comes from the indigo plant but is bluer than the plant itself. Ice is made of water but is colder than water ever is. A piece of wood as straight as a plumb line may be bent into a circle as true as any drawn with a compass and, even after the wood has dried, it will not straighten out again. The bending process has made it that way. Thus, if wood is pressed against a straightening board, it can be made straight; if metal is put to the grindstone, it can be sharpened; and if the gentleman studies widely and each day examines himself, his wisdom will become clear and his conduct be without fault. If you do not climb a high mountain, you will not comprehend the highness of the heavens; if you do not look down into a deep valley, you will not know the depth of the earth; and if you do not hear the words handed down from the ancient kings, you will not understand the greatness of learning. Children born among the Han or Yüeh people of the south and among the Mo barbar- ians of the north cry with the same voice at birth, but as they grow older they follow different customs. Education causes them to differ. The Odes? says: Oh, you gentlemen, Do not be constantly at ease and rest! Quietly respectful in your posts, Love those who are correct and upright And the gods will hearken to you And aid you with great blessing. < There is no greater godliness than to transform yourself with the Way, no greater blessing than to escape misfortune. I once tried spending the whole day in thought, but I found it of less value than a moment of study. I once tried standing on tiptoe and gazing into the distance, but I found I could see much farther by climbing to a high place. If you climb to a high place and wave to someone, it is not as though your arm were any longer than usual, and yet people can see you from much farther away. If you shout down the Some of the translator's footnotes have been and compiler of the Shih Ching, or Book of Odes, omitted. in which these odes are collected. 1. Gentleman: the Confucian term for a person 3. The Way: Tao, which can be translated as of virtue and breeding one who always fulfills "the Way" or "the Path," is a vital concept in the appropriate roles for a person of his or her almost all classical Chinese philosophy; how- rank. ever, its meaning is not the same for Confucians 2. The Odes: Chinese poetic writings much as it is for Taoists. For Lao Tzu (p. 384), the Way older than Confucianism that Confucius and his means something like "the way of nature" or "the followers considered sources of ancient wisdom. natural order of things." For Confucius, it means Confucius is traditionally considered the editor something more like "the path to perfection." r m 2:39 7 online.vitalsource.com HSÜN TZU . Encouraging Learning 7 wind, it is not as though your voice were any stronger than usual, and yet people can hear you much more clearly. Those who make use of carriages or horses may not be any faster walkers than anyone else, and yet they are able to travel a thousand li.4 Those who make use of boats may not know how to swim, and yet they manage to get across rivers. The gentleman is by birth no different from any other man; it is just that he is good at making use of things. In the south there is a bird called the meng dove. It makes a nest out of feathers woven together with hair and suspends it from the tips of the reeds. But when the wind comes, the reeds break, the eggs are smashed, and the baby birds killed. It is not that the nest itself is faulty; the fault is in the thing it is attached to. In the west there is a tree called the yeh-kan. Its trunk is no more than four inches tall and it grows on top of the high mountains, from whence it looks down into valleys a hundred fathoms deep. It is not a long trunk which affords the tree such a view, but simply the place where it stands. If pigweed grows up in the midst of hemp, it will stand up straight without propping. If white sand is mixed with mud, it too will turn black. The root of a certain orchid is the source of the perfume called chih; but if the root were to be soaked in urine, then no gentleman would go near it and no commoner would consent to wear it. It is not that the root itself is of an unpleasant quality; it is the fault of the thing it has been soaked in. Therefore a gentleman will take care in selecting the community he intends to live in, and will choose men of breeding for his companions. In this way he wards off evil and meanness, and draws close to fairness and right. Every phenomenon that appears must have a cause. The glory or shame that come to a man are no more than the image of his virtue. Meat when it rots breeds worms; fish that is old and dry brings forth maggots. When a man is careless and lazy and forgets himself, that is when disaster occurs. The strong naturally bear up under weight; the weak naturally end up bound. Evil and corruption in oneself invite the anger of others. If you lay sticks of identical shape on a fire, the flames will seek out the driest ones; if you level the ground to an equal smoothness, water will still seek out the dampest spot. Trees of the same species grow together; birds and beasts gather in herds; for all things follow after their own kind. Where a target is hung up, arrows will find their way to it; where the forest trees grow thickest, the axes will enter. When a tree is tall and shady, birds will flock to roost in it; when vinegar turns sour, gnats will collect around it. So there are words that invite disaster and actions that call down shame. A gentleman must be careful where he takes his stand. Pile up earth to make a mountain and wind and rain will rise up from it. Pile up water to make a deep pool and dragons will appear. Pile up good deeds to create virtue and godlike understanding will come of itself; there the mind of the sage will find completion. But unless you pile up little steps, you can never journey a thousand li; unless you pile up tiny streams, you can never make a river or a sea. The finest > 5 4. Li: a traditional Chinese unit of distance; about one-third of a mile. r m 2:39 7 online.vitalsource.com 8 EDUCATION thoroughbred cannot travel ten paces in one leap, but the sorriest nag can go a ten days' journey. Achievement consists of never giving up. If you start carving and then give up, you cannot even cut through a piece of rotten wood; but if you persist without stopping, you can carve and inlay metal or stone. Earthworms have no sharp claws or teeth, no strong muscles or bones, and yet above ground they feast on the mud, and below they drink at the yellow springs. This is because they keep their minds on one thing. Crabs have six legs and two pincers, but unless they can find an empty hole dug by a snake or a water serpent, they have no place to lodge. This is because they allow their minds to go off in all directions. Thus if there is no dark and dogged will, there will be no shining accomplishment; if there is no dull and determined effort, there will be no brilliant achievement. He who tries to travel two roads at once will arrive nowhere; he who serves two masters will please neither. The wingless dragon has no limbs and yet it can soar; the flying squirrel has many talents but finds itself hard pressed. The Odes says: Ringdove in the mulberry, Its children are seven. The good man, the gentleman, His forms are one. His forms are one, His heart is as though bound. < Thus does the gentleman bind himself to oneness. In ancient times, when Hu Pa played the zither, the fish in the streams came forth to listen; when Po Ya played the lute, the six horses of the emperor's carriage looked up from their feed trough. No sound is too faint to be heard, no action too well concealed to be known. When there are precious stones under the mountain, the grass and trees have a special sheen; where pearls grow in a pool, the banks are never parched. Do good and see if it does not pile up. If it does, how can it fail to be heard of? Where does learning begin and where does it end? I say that as to program, learning begins with the recitation of the Classics and ends with the reading of the ritual texts; and as to objective, it begins with learning to be a man of breeding, and ends with learning to be a sage. If you truly pile up effort over a long period of time, you will enter into the highest realm. Learning continues until death and only then does it cease. Therefore we may speak of an end to the program of learning, but the objective of learning must never for an instant be given up. To pursue it is to be a man, to give it up is to become a beast. The Book of Documents> is the record of government affairs, the Odes the repository of correct sounds, and the rituals are 5. Book of Documents: the Shu Ching, a collection of speeches, legal codes, government actions, and other reputedly primary texts from pre-Confucian Chinese dynasties. r m 2:39 7 online.vitalsource.com HSÜN TZU . Encouraging Learning 9 the great basis of law and the foundation of precedents. Therefore learning reaches its completion with the rituals, for they may be said to represent the highest point of the Way and its power. The reverence and order of the rituals, the fitness and harmony of music, the breadth of the Odes and Documents, the subtlety of the Spring and Autumn Annals6—these encompass all that is between heaven and earth. The learning of the gentleman enters his ear, clings to his mind, spreads through his four limbs, and manifests itself in his actions. His smallest word, his slightest movement can serve as a model. The learning of the petty man enters his ear and comes out his mouth. With only four inches between ear and mouth, how can he have possession of it long enough to ennoble a seven-foot body? In old times men studied for their own sake; nowadays men study with an eye to others.? The gentleman uses learning to ennoble himself; the petty man uses learning as a bribe to win attention from others. To volunteer information when you have not been asked is called officiousness; to answer two questions when you have been asked only one is garrulity. Both officiousness and garrulity are to be condemned. The gentleman should be like an echo. In learning, nothing is more profitable than to associate with those who are learned. Ritual and music present us with models but no explanations; the Odes and Documents deal with ancient matters and are not always pertinent; the Spring and Autumn Annals is terse and cannot be quickly understood. But if you make use of the erudition of others and the explanations of gentlemen, then you will become honored and may make your way anywhere in the world. Therefore I say that in learning nothing is more profitable than to associate with those who are learned, and of the roads to learning, none is quicker than to love such men. Second only to this is to honor ritual. If you are first of all unable to love such men and secondly are incapable of honoring ritual, then you will only be learning a mass of jumbled facts, blindly following the Odes and Documents, and nothing more. In such a case you may study to the end of your days and you will never be anything but a vulgar pedant. If you want to become like the former kings and seek out benevolence and righteousness, then ritual is the very road by which you must travel. It is like picking up a fur coat by the collar: grasp it with all five fingers and the whole coat can easily be lifted. To lay aside the rules of ritual and try to attain your objective with the Odes and Documents alone is like trying to measure the depth of a river with your finger, to pound millet with a spear point, or to eat a pot of stew with an awl. You will get nowhere. Therefore one who honors ritual, though he may not yet have full understanding, can be called a model man of breeding; while one who does not honor ritual, though he may have keen perception, is no more than a desultory pedant. < > 6. Spring and Autumn Annals: the Ch'un Ch'iu, a work of ancient history, traditionally thought to have been compiled by Confucius. 7. This sentence is quoted from Analects XIV, 25, where it is attributed to Confucius. Transla- tor's note] 8. Garrulity: talkativeness. 9. Vulgar pedant: literally, "vulgar Confucian," but here and below Hsün Tzu uses the word ju in the older and broader sense of a scholar. [Translator's note) r m 2:39 1 online.vitalsource.com 10 EDUCATION 10 Do not answer a man whose questions are gross. Do not question a man whose answers are gross. Do not listen to a man whose theories are gross. Do not argue with a contentious man. Only if a man has arrived where he is by the proper way should you have dealings with him; if not, avoid him. If he is respectful in his person, then you may discuss with him the approach to the way. If his words are reasonable, you may discuss with him the principles of the way. If his looks are gentle, you may discuss with him the highest aspects of the Way. To speak to someone you ought not to is called officiousness; to fail to speak to someone you ought to is called secretiveness; to speak to someone without first observing his temper and looks is called blindness. The gentleman is neither officious, secretive, nor blind, but cautious and circumspect in his manner. This is what the Odes means when it says: Neither overbearing nor lax, They are rewarded by the Son of Heaven. He who misses one shot in a hundred cannot be called a really good archer; he who sets out on a thousand-mile journey and breaks down half a pace from his destination cannot be called a really good carriage driver; he who does not comprehend moral relationships and categories and who does not make himself one with benevolence and righteousness cannot be called a good scholar. Learning basically means learn- ing to achieve this oneness. He who starts off in this direction one time and that direction another is only a commoner of the roads and alleys, while he who does a little that is good and much that is not good is no better than the tyrants Chieh and Chou or Robber Chih.10 The gentleman knows that what lacks completeness and purity does not deserve to be called beautiful. Therefore he reads and listens to explanations in order to penetrate the Way, ponders in order to understand it, associates with men who embody it in order to make it part of himself, and shuns those who impede it in order to sustain and nourish it. He trains his eye so that they desire only to see what is right, his ears so that they desire to hear only what is right, his mind so that it desires to think only what is right. When he has truly learned to love what is right, his eyes will take greater pleasure in it than in the five colors; his ears will take greater pleasure than in the five sounds; his mouth will take greater pleasure than in the five flavors; and his mind will feel keener delight than in the possession of the world. When he has reached this stage, he cannot be subverted by power or the love of profit; he cannot be swayed by the masses; he cannot be moved by the world. He follows this one thing in life; he follows it in death. This is what is called 10. Chieh and Chou or Robber Chih: tradi- tional figures in Chinese history. Cheih and Chou were tyrannical kings; Robber Chih led a band of nine thousand criminals who terrorized all of China. r m 2:39 7 online.vitalsource.com HSÜN TZU Encouraging Learning [CIRCA 250 BCE] THE GREAT CHINESE PHILOSOPHER Confucius (551-479 BCE) taught his disciples that human beings must always strive for perfection through strict attention to duty, order, and ritual. He did not, however, clearly state his opinions on human nature. Some time after Confucius's death, his disciples split into two camps. The majority of Confucians followed the teachings of Mencius, who believed that the rites that Confucius advocated could produce virtue and rectitude only because humans inherently possessed these qualities. A second group of Confucians believed exactly the reverse: that the Confucian program of rites and observances was necessary because humans were inherently evil. The most famous advocate of this position was the scholar Hsün Tzu. Hsün Tzu (circa 300-230 BCE) believed that becoming virtuous meant altering human nature, and was therefore one of the ancient world's strongest advocates of education. He believed that only rigorous training and devoted study could produce virtue. He compared the process of educating a child to the process of straightening a piece of wood against a board or sharpening a piece of metal with a stone. If done correctly, each process permanently transforms the nature of the thing: the wood becomes straight, the metal becomes sharp, and the child becomes a "gentleman," as Confucius termed a person of moral character. Confucius's ideas have come down to us only as epigrams recorded by his disciples; Lao Tzu wrote poems and prose pieces marked by paradox; Mencius wrote dialogues, parables, and indirect narratives. Hsun Tzu, the most systematic of the classical Chinese philosophers, developed brief essays that introduce and support clearly labeled, easy-to-follow arguments. In "Encouraging Learning," he employs his straightforward style on a series of metaphors and object lessons, drawn from the natural world, to illustrate his principal point that education can compensate for natural human defects and make people good. Long after Hsün Tzu's death, Confucianism became the official state philosophy of China. However, the later, official versions of Confucian doctrine rejected Hsün Tzu's arguments about human nature and instead accepted Mencius's more opti- mistic theories. Nonetheless, Hsün Tzu, as the first philosopher to turn Confucius's aphorisms into a complete system of thought, remains an important figure in the development of Chinese philosophy. Unlike his views on human nature, his views on the importance of education became part of the Confucian mainstream and have influenced many people throughout Chinese history to devote their lives to scholarly pursuits. < > 5 r m 2:39 7 online.vitalsource.com 6 EDUCATION Hsün Tzu's primary method of supporting his arguments in this selection is to give examples, either from the natural world or from figures in Chinese history. Pay close attention to these examples and to the claims that they support. The gentleman' says: Learning should never cease. Blue comes from the indigo plant but is bluer than the plant itself. Ice is made of water but is colder than water ever is. A piece of wood as straight as a plumb line may be bent into a circle as true as any drawn with a compass and, even after the wood has dried, it will not straighten out again. The bending process has made it that way. Thus, if wood is pressed against a straightening board, it can be made straight; if metal is put to the grindstone, it can be sharpened; and if the gentleman studies widely and each day examines himself, his wisdom will become clear and his conduct be without fault. If you do not climb a high mountain, you will not comprehend the highness of the heavens; if you do not look down into a deep valley, you will not know the depth of the earth; and if you do not hear the words handed down from the ancient kings, you will not understand the greatness of learning. Children born among the Han or Yüeh people of the south and among the Mo barbar- ians of the north cry with the same voice at birth, but as they grow older they follow different customs. Education causes them to differ. The Odes? says: Oh, you gentlemen, Do not be constantly at ease and rest! Quietly respectful in your posts, Love those who are correct and upright And the gods will hearken to you And aid you with great blessing. < There is no greater godliness than to transform yourself with the Way, no greater blessing than to escape misfortune. I once tried spending the whole day in thought, but I found it of less value than a moment of study. I once tried standing on tiptoe and gazing into the distance, but I found I could see much farther by climbing to a high place. If you climb to a high place and wave to someone, it is not as though your arm were any longer than usual, and yet people can see you from much farther away. If you shout down the Some of the translator's footnotes have been and compiler of the Shih Ching, or Book of Odes, omitted. in which these odes are collected. 1. Gentleman: the Confucian term for a person 3. The Way: Tao, which can be translated as of virtue and breeding one who always fulfills "the Way" or "the Path," is a vital concept in the appropriate roles for a person of his or her almost all classical Chinese philosophy; how- rank. ever, its meaning is not the same for Confucians 2. The Odes: Chinese poetic writings much as it is for Taoists. For Lao Tzu (p. 384), the Way older than Confucianism that Confucius and his means something like "the way of nature" or "the followers considered sources of ancient wisdom. natural order of things." For Confucius, it means Confucius is traditionally considered the editor something more like "the path to perfection." r m 2:39 7 online.vitalsource.com HSÜN TZU . Encouraging Learning 7 wind, it is not as though your voice were any stronger than usual, and yet people can hear you much more clearly. Those who make use of carriages or horses may not be any faster walkers than anyone else, and yet they are able to travel a thousand li.4 Those who make use of boats may not know how to swim, and yet they manage to get across rivers. The gentleman is by birth no different from any other man; it is just that he is good at making use of things. In the south there is a bird called the meng dove. It makes a nest out of feathers woven together with hair and suspends it from the tips of the reeds. But when the wind comes, the reeds break, the eggs are smashed, and the baby birds killed. It is not that the nest itself is faulty; the fault is in the thing it is attached to. In the west there is a tree called the yeh-kan. Its trunk is no more than four inches tall and it grows on top of the high mountains, from whence it looks down into valleys a hundred fathoms deep. It is not a long trunk which affords the tree such a view, but simply the place where it stands. If pigweed grows up in the midst of hemp, it will stand up straight without propping. If white sand is mixed with mud, it too will turn black. The root of a certain orchid is the source of the perfume called chih; but if the root were to be soaked in urine, then no gentleman would go near it and no commoner would consent to wear it. It is not that the root itself is of an unpleasant quality; it is the fault of the thing it has been soaked in. Therefore a gentleman will take care in selecting the community he intends to live in, and will choose men of breeding for his companions. In this way he wards off evil and meanness, and draws close to fairness and right. Every phenomenon that appears must have a cause. The glory or shame that come to a man are no more than the image of his virtue. Meat when it rots breeds worms; fish that is old and dry brings forth maggots. When a man is careless and lazy and forgets himself, that is when disaster occurs. The strong naturally bear up under weight; the weak naturally end up bound. Evil and corruption in oneself invite the anger of others. If you lay sticks of identical shape on a fire, the flames will seek out the driest ones; if you level the ground to an equal smoothness, water will still seek out the dampest spot. Trees of the same species grow together; birds and beasts gather in herds; for all things follow after their own kind. Where a target is hung up, arrows will find their way to it; where the forest trees grow thickest, the axes will enter. When a tree is tall and shady, birds will flock to roost in it; when vinegar turns sour, gnats will collect around it. So there are words that invite disaster and actions that call down shame. A gentleman must be careful where he takes his stand. Pile up earth to make a mountain and wind and rain will rise up from it. Pile up water to make a deep pool and dragons will appear. Pile up good deeds to create virtue and godlike understanding will come of itself; there the mind of the sage will find completion. But unless you pile up little steps, you can never journey a thousand li; unless you pile up tiny streams, you can never make a river or a sea. The finest > 5 4. Li: a traditional Chinese unit of distance; about one-third of a mile. r m 2:39 7 online.vitalsource.com 8 EDUCATION thoroughbred cannot travel ten paces in one leap, but the sorriest nag can go a ten days' journey. Achievement consists of never giving up. If you start carving and then give up, you cannot even cut through a piece of rotten wood; but if you persist without stopping, you can carve and inlay metal or stone. Earthworms have no sharp claws or teeth, no strong muscles or bones, and yet above ground they feast on the mud, and below they drink at the yellow springs. This is because they keep their minds on one thing. Crabs have six legs and two pincers, but unless they can find an empty hole dug by a snake or a water serpent, they have no place to lodge. This is because they allow their minds to go off in all directions. Thus if there is no dark and dogged will, there will be no shining accomplishment; if there is no dull and determined effort, there will be no brilliant achievement. He who tries to travel two roads at once will arrive nowhere; he who serves two masters will please neither. The wingless dragon has no limbs and yet it can soar; the flying squirrel has many talents but finds itself hard pressed. The Odes says: Ringdove in the mulberry, Its children are seven. The good man, the gentleman, His forms are one. His forms are one, His heart is as though bound. < Thus does the gentleman bind himself to oneness. In ancient times, when Hu Pa played the zither, the fish in the streams came forth to listen; when Po Ya played the lute, the six horses of the emperor's carriage looked up from their feed trough. No sound is too faint to be heard, no action too well concealed to be known. When there are precious stones under the mountain, the grass and trees have a special sheen; where pearls grow in a pool, the banks are never parched. Do good and see if it does not pile up. If it does, how can it fail to be heard of? Where does learning begin and where does it end? I say that as to program, learning begins with the recitation of the Classics and ends with the reading of the ritual texts; and as to objective, it begins with learning to be a man of breeding, and ends with learning to be a sage. If you truly pile up effort over a long period of time, you will enter into the highest realm. Learning continues until death and only then does it cease. Therefore we may speak of an end to the program of learning, but the objective of learning must never for an instant be given up. To pursue it is to be a man, to give it up is to become a beast. The Book of Documents> is the record of government affairs, the Odes the repository of correct sounds, and the rituals are 5. Book of Documents: the Shu Ching, a collection of speeches, legal codes, government actions, and other reputedly primary texts from pre-Confucian Chinese dynasties. r m 2:39 7 online.vitalsource.com HSÜN TZU . Encouraging Learning 9 the great basis of law and the foundation of precedents. Therefore learning reaches its completion with the rituals, for they may be said to represent the highest point of the Way and its power. The reverence and order of the rituals, the fitness and harmony of music, the breadth of the Odes and Documents, the subtlety of the Spring and Autumn Annals6—these encompass all that is between heaven and earth. The learning of the gentleman enters his ear, clings to his mind, spreads through his four limbs, and manifests itself in his actions. His smallest word, his slightest movement can serve as a model. The learning of the petty man enters his ear and comes out his mouth. With only four inches between ear and mouth, how can he have possession of it long enough to ennoble a seven-foot body? In old times men studied for their own sake; nowadays men study with an eye to others.? The gentleman uses learning to ennoble himself; the petty man uses learning as a bribe to win attention from others. To volunteer information when you have not been asked is called officiousness; to answer two questions when you have been asked only one is garrulity. Both officiousness and garrulity are to be condemned. The gentleman should be like an echo. In learning, nothing is more profitable than to associate with those who are learned. Ritual and music present us with models but no explanations; the Odes and Documents deal with ancient matters and are not always pertinent; the Spring and Autumn Annals is terse and cannot be quickly understood. But if you make use of the erudition of others and the explanations of gentlemen, then you will become honored and may make your way anywhere in the world. Therefore I say that in learning nothing is more profitable than to associate with those who are learned, and of the roads to learning, none is quicker than to love such men. Second only to this is to honor ritual. If you are first of all unable to love such men and secondly are incapable of honoring ritual, then you will only be learning a mass of jumbled facts, blindly following the Odes and Documents, and nothing more. In such a case you may study to the end of your days and you will never be anything but a vulgar pedant. If you want to become like the former kings and seek out benevolence and righteousness, then ritual is the very road by which you must travel. It is like picking up a fur coat by the collar: grasp it with all five fingers and the whole coat can easily be lifted. To lay aside the rules of ritual and try to attain your objective with the Odes and Documents alone is like trying to measure the depth of a river with your finger, to pound millet with a spear point, or to eat a pot of stew with an awl. You will get nowhere. Therefore one who honors ritual, though he may not yet have full understanding, can be called a model man of breeding; while one who does not honor ritual, though he may have keen perception, is no more than a desultory pedant. < > 6. Spring and Autumn Annals: the Ch'un Ch'iu, a work of ancient history, traditionally thought to have been compiled by Confucius. 7. This sentence is quoted from Analects XIV, 25, where it is attributed to Confucius. Transla- tor's note] 8. Garrulity: talkativeness. 9. Vulgar pedant: literally, "vulgar Confucian," but here and below Hsün Tzu uses the word ju in the older and broader sense of a scholar. [Translator's note) r m
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Attached.

Running head: AN EDUCATED PERSON

What Does It Mean to Be an Educated Person?
Student’s Name
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1

AN EDUCATED PERSON

2

What Does It Mean to Be an Educated Person?
According to Hsun Tsu in Encouraging Learning, to be an educated person essentially
means to be a person who has altered their human nature through devoted study and rigorous
training (Tzu). He likened it to the process of straightening a piece of wood or sharpening metal.
If the process is done correctly, it will result in a straightened piece of wood or a sharp metal.
Similarly, when ...


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