Thoughts on the Day of 2026 Commencement

Governor Hogan delivered a speech that I found particularly meaningful. He mentioned that as a governor of Maryland, he once worked in the space directly above the original conference room where George Washington had worked. He also noted that Washington College was the first college chartered after the establishment of the United States, and that Washington himself was the founder of the college, personally granting his name to the school. Hogan, a notably bipartisan politician, also announced the formal establishment of the Larry Hogan Institute at Washington College for nurturing future generations of young leaders.

All of this made the workplace of students, faculty and staff feel meaningful, and meaning itself is a scarce resource in our time. During the late Qing dynasty, some Confucian/Ruist officials were sent to the United States to study its political institutions. After learning that George Washington relinquished power and declined kingship after winning the Revolutionary War, these Ru scholars compared him to ancient sage-kings such as Yao and Shun, who abdicated power to the most virtuous members of the next generation rather than keeping it within their own family. We often see a person’s true character when they possess power, and I still believe this historical resonance reveals something important.

What I most want to reflect upon, however, is the students whom I have taught and interacted with over the years. This year has been especially strong in terms of recommending students to graduate programs. I wrote four recommendation letters for Washington College undergraduates applying to graduate school: one to a university near Seattle for clinical psychology; another to a university in Pennsylvania for higher education management, particularly athlete management and coaching; a third to law school at Capital University in Ohio, after receiving multiple offers; and a fourth to the PhD program in education at the University of Hawai‘i. This fourth case involved a former Washington College undergraduate who applied after completing her master’s degree at another university. 

In previous years, I have successfully recommended students to graduate programs in law, information science, psychology, and other fields. But this year, because there were four such students, and because several of them shared their decisions and news with me during the commencement ceremony itself, I felt especially joyful about both the timing and the number.

Whenever I receive a request for a recommendation letter, I return to the assignments students submitted, reread my feedback and their grades, and only then begin writing the letter with as much care and detail as possible. At a small liberal arts college like ours, my knowledge of students also tends to deepen through unhurried conversations both inside and outside the classroom. Honestly, this makes me happy, even happier than receiving a promotion or an award myself. This is probably the best part of being a teacher: seeing students with whom one has worked closely move toward success.

Another point worth noting is that, although most of these students are not pursuing graduate study in philosophy or religious studies, all of them took my philosophy and religion courses at different stages of their college education. Many also majored or minored in philosophy or religious studies. From my observation, these students possess remarkably clear visions of what they want to pursue in graduate school. Their chosen directions are highly specific, and when faced with multiple offers, they make decisions with a strong awareness of both their aspirations and their strengths. In most cases, these students choose professional programs as their direction of graduate study, and in America, this often provides a strong foundation for a stable middle-class life. 

I believe this is one of the underappreciated achievements of liberal education at an American-style liberal arts college. Serious and hardworking students often develop a profound self-awareness that undergirds both their career choices and broader life development. This is not surprising, since small classrooms nurture depth of individuation, while the relatively abundant institutional resources available to each student allow them to explore and cultivate different intellectual and personal possibilities. Compared to technical skills alone, I believe this kind of self-awareness will accompany and benefit them throughout their lives.

Mencius once said: “A person of virtue has three central joys, and bringing the kingly way of governance to all under heaven is not among them.” A person of virtue (君子) remains cautious about political power because of the elevated position it confers. Instead, among the three joys, Mencius says: “To gain fine talents from all under heaven and educate them—this is the third joy” (7A20, my translation). Mencius’s thought resonates deeply with Hogan’s speech, and also with my own joyful feelings today. Perhaps this final quoted sentence should serve as the subtitle of today’s post.

Student Contemplative Exercises: New Examples

In Spring 2026, Dr. Bin Song continued to assign contemplative exercises in the course “Introduction to Comparative Religion: Eastern” (PHL 112). Here are a couple of excellent examples:

Ben and Ziggy practice Buddhist mindfulness through calligraphy and drawing at a Vietnamese Buddhist temple near Baltimore.

Benjamin McCumber and Ziggy Angelos will graduate soon, so this is one of their last classes at the college. I worked with Ben in quite a few courses; he completed Religious Studies as his minor and will continue to study and practice clinical psychology in graduate school, which makes me very proud. Ziggy was a wonderful new student in my class, yet her level of understanding quickly revealed that being “new” in time does not mean being “new” in soul. She will continue to study art therapy in graduate school. I wish them both the very best!

Peter Anderson practices Ru meditation in a method of no-method.

Peter is a philosophy major, and he took two very different classes with me back-to-back this semester: the highly abstruse History of Modern Philosophy course, which included notoriously difficult thinkers such as Descartes, Berkeley, Spinoza, Leibniz, and Kant; and this course on Eastern Religions. Although brief and seemingly casual, the practice demonstrated in Peter’s video cites Gao Panlong (1562–1626), one of my favorite Ruist meditators, and captures the essence of the Ruist practice of quiet-sitting: a serene immersion in whatever and whenever one happens to be, within a civilization continuous with nature.

Hooray for these students—a very nice treat for a teacher heading into the coming summer!

New Article “Christian-Confucian Comparative Theology Today” by Dr. Stephanie M. Wong

Dr. Stephanie M. Wong (Villanova University) publishes “Christian-Confucian Comparative Theology Today” in Concilium: International Journal for Theology (2025, Issue 4): pp.65-75; it summarizes and analyzes the current state of Christian-Confucian dialogue and comparison.

Abstract:

This paper situates Christian-Confucian comparative theology in a global context, making the case that comparative reflection can meaningfully inform the analysis of ritual innovations and political theologies today. First, I interrogate the possibility of Christian-Confucian comparative theology in the Western academy, noting how various attempts at comparative reflection have struggled amid disconnects of disciplinary terminology around religion, philosophy, and theology. Second, I consider survey two areas of Confucian revival in and extending from mainland China, namely the emergence of new Confucian practices within the state’s regulatory framework and a flurry of intellectual propositions to revive or reconstruct the Confucian theo-political ideal of tianxia. In this context, especially as secular nationalisms around the globe threaten to either render our religio-philosophical traditions as defunct or weaponize them as political religions, Christian-Confucian comparative theology can play a meaningful role in analyzing these developments and alternative sociospiritual aspirations.

Conclusion:

Routledge Companion to Chinese Philosophy: New Chapter on Neo-Confucian Meditation

The Routledge Companion to Chinese Philosophy (Routledge, 2026), edited by Brook Ziporyn and Stephen C. Walker, includes a chapter by Bin Song titled “Quiet-Sitting Meditation: A Philosophical Practice in the Cheng–Zhu Learning of Pattern-Principle” (Chapter 41, pp. 439–450).

Building on Song’s earlier work on Confucian meditation, the chapter offers a sustained philosophical account of quiet-sitting within the Cheng–Zhu lineage of Song-dynasty Ru learning. It identifies three distinctive Ruist exemplars of quiet-sitting, associated with Cheng Yi, Yang Shi, and Zhu Xi, and clarifies their philosophical structure and practical orientation.

A central contribution is the analysis of Zhu Xi’s understanding of quiet-sitting as unfolding in three stages, examined through their inner dynamics and intellectual lineage. The chapter concludes by engaging recent discussions in the philosophy of meditation, showing how, in the Cheng–Zhu tradition, philosophical inquiry and spiritual practice are inseparable.

Written for both specialists and interested general readers, the chapter presents Confucian meditation as a rigorous philosophical practice that integrates reflection with lived self-cultivation, contributing to contemporary cross-traditional conversations on meditation and philosophy.