Tzu Education Quotes

Rewards and punishment is the lowest form of education.

When I did a therapist education in USA 1984, one of the course leaders – who had given personal and spiritual guidance to thousands of seekers of truth from all over the world, and who I consider to be one of the best spiritual therapists in the world – said that I was going to get enlightened, that I would ”disappear into the silence”. I did not really understand what he meant then, and it was totally absurd for me when other course participants congratulated me afterwards. The thought that I was going to be enlightened was totally absurd for me. For me enlightenment was something that happened to special and chosen persons like Osho, Buddha, Jesus, Lao-Tzu and Krishnamurti. I did not feel either special or chosen. I did not feel worthy of being enlightened.

he not honestly believed the contrary. And it is precisely on such a point that the judgment of an educated Chinaman will carry most weight. Other internal evidence is not far to seek. Thus in XIII. ss. 1, there is an unmistakable allusion to the ancient system

These forays into the real world sharpened his view that scientists needed the widest possible education. He used to say, “How can you design for people if you don’t know history and psychology? You can’t. Because your mathematical formulas may be perfect, but the people will screw it up. And if that happens, it means you screwed it up.” He peppered his lectures with quotations from Plato, Chaka Zulu, Emerson, and Chang-tzu. But as a professor who was popular with his students—and who advocated general education—Thorne found himself swimming against the tide. The academic world was marching toward ever more specialized knowledge, expressed in ever more dense jargon. In this climate, being liked by your students was a sign of shallowness; and interest in real-world problems was proof of intellectual poverty and a distressing indifference to theory.

A quote attributed to the Chinese Taoist philosopher Lao-Tzu sums this up: The master of the art of living makes little distinction between his work and his play, his labor and his leisure, his mind and his body, his education and his recreation, his love and his religion. He simply pursues his vision of excellence in whatever he does, leaving others to decide whether he is working or playing. To him, he is always doing both.

In contrast, the Clausewitzian tradition views the practice of war from a more "nonlinear" perspective.7 Similar inputs, or strategies, often do not produce similar outputs, or desired end-states. War's natural uncertainty makes it impossible to guarantee that what worked yesterday will work tomorrow. Two plus two will not always equal four. This unpredictability demands that any theory of war be more heuristic than prescriptive since "no prescriptive formulation universal enough to deserve the name of law can be applied to the constant change and diversity of the phenomena of war."8 As Clausewitz continued, "Theory should be study not doctrine. . . . It is meant to educate the mind of the future commander, or, more accurately, to guide him in his self-education, not to accompany him to the battlefield."9

education could develop a human being into an exemplary individual was known as junzi. This process involved persistent development of the self through continuous social contact. He

At school (father) had excelled in music, mathematics, rituals and writing, cultivating his mind as finely as wind sculpts pebbles smooth and round.