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.

“The Rang Stream Study Hall” by Zhou Dunyi

Introduction

In the lineage of Ru exemplars within the Daoxue movement, Zhou Dunyi (周敦颐, 1017-1073) was frequently was frequently regarded as the pioneering figure. Born into a family with a long tradition of passing the highest civil examinations and serving in government, Zhou was steeped in Ruist teachings from a young age. At the age of 24, he began his official career upon his uncle’s recommendation, holding various local governmental positions until his passing at 57.

Regarding Zhou Dunyi’s personality and governance style, his contemporary Huang Tingjian (1145-1105), a renowned calligrapher, poet, and scholar-official, once praised him as follows:

“Mr. Zhou Dunyi possessed a serene and open heart, akin to the sunlit breeze and luminous moon after a rainfall. He was humble in seeking recognition yet determined in pursuing his aspirations. Personal fortune held little value to him, as his dedication lay in serving others. He practiced restraint in his own pleasures but extended generosity to the widowed and lonely. While contemporary acclaim mattered little to him, he cherished enduring friendships that transcend time.” (Huang, et al., 1846, vol 12, p.26.)

Huang’s metaphorical description, “the sunlit breeze and luminous moon after a rainfall (光風霽月),” has been widely cited by later Ru scholars. Hence, it serves as the inspiration for the title of this collection of Neo-Confucian poetry.

A few notable points about Zhou’s thought, as expressed in the following translated poetry:

Firstly, Zhou’s attitude towards Buddhism and Daoism, two major contemporary spiritual traditions that had significant influence among Ru literati in his time, remained more open and appreciative than that of most translated Ru masters in this collection. He frequently visited Buddhist temples and Daoist shrines, interacting with practitioners of both traditions, and expressing a longing to live a hermetic life in mountains and forests. Several poems thematizing hermit life attest to Zhou’s enduring interest in this aspect.

Secondly, however, the Ru tradition, starting from Confucius, also emphasizes a hermetic life under necessary circumstances. As particularly indicated by “Passing the Ancient Temple,” Zhou Dunyi’s genuine intention in thematizing hermit life in his poetry was to incorporate Buddhist and Daoist influences into an overall Ruist framework. He displayed a unique Ruist lifestyle that simultaneously addressed worldly concerns and lofty spiritual aspirations. As we’ll explore further in the following chapters, Zhou’s approach to the multi-spiritual environment of his time is shared by many Ru poets and exemplars.

Thirdly, in “The Rang Stream Study Hall,” Zhou named a stream in Mount Lu as Lian (integrity), following a Ru predecessor who admired the name of another stream in the same region as Rang (deference). In “A Letter from My Governmental Post to Old Acquaintances in My Hometown,” Zhou sought to preempt corruption by emphasizing his modest lifestyle to his old acquaintances. And in “On Loving the Lotus,” Zhou expressed his love for the lotus as “the epitome of noble virtues,” contrasting it with the hermit’s love for the chrysanthemum. These poems reflect Zhou Dunyi’s commitment to the Ruist lifestyle focused on cultivating noble virtues, explaining why the Ru lineage of the Daoxue movement in the Song Dynasty regarded him as an initiator.

瀼溪書堂

元子溪曰瀼,詩傳到於今。

此俗良易化,不欺顧相钦。

廬山我久愛,買田山之陰。

田間有流水,清泚出山心。

山心無塵土,白石磷磷沈。

潺湲來數里,到此始澄深。

有龍不可測,岸木寒森森。

書堂構其上,隱几看雲岑。

倚梧或欹枕,風月盈中襟。

或吟或冥默,或酒或鳴琴。

數十黃卷軸,聖賢談無音。

窗前叩疇囿,囿外桑麻林。

芋蔬可卒歲,絹布足衣衾。

飽煖大富貴,康寧無價金。

吾樂蓋易足,名濂朝暮箴。

元子与周子,相邀风月寻。

The Rang Stream Study Hall

Master Yuan’s creek, called Rang, a humble stream,

Carries forth his poetic theme (i).

Here, customs shift with a gentle sway,

Honest folk nod with respect, day by day.

Mount Lu, steeped in longing and lore,

I acquired fields on its northern floor.

Another stream meanders through, crisp and pure,

Born from the mountain’s heart, steady and sure.

In the mountain’s heart, where no dust dwells,

White rocks, sturdy and jagged, clear the veil.

Winding its way, gaining depth and gleam,

The stream holds a hidden dragon, in waters unseen.

Around it, trees stand stark and pristine.

I built a study hall beside the stream, concealed behind a low table,

Gazing up at clouds, in peaks above.

Leaning against a parasol tree or on a tilted pillow, I find my rest,

Wind and moon come to fill the folds of my robe.

Sometimes chanting, or in silence deep,

Sometimes with wine, or a zither’s sweep.

Dozens of yellow scrolls lie beside,

Where sages and worthies converse without a sound.

By the window, tapping on the garden grounds;

Beyond, a grove of mulberry and hemp abounds.

Taro and vegetables suffice for the year,

Silk and cloth enough for clothes and quilts.

Warmth and fullness, the truest of riches,

Contentment worth more than gold’s entices.

My joy is easily fulfilled, naming the stream Lian, “Integrity,” (ii)

As my daily guide.

Master Yuan and I, inviting each other here,

Seek the company of the wind and moon.

Notes:

(i) Yuan Jie (719-772) was a Ru scholar and government official during the Tang Dynasty (618-907). Upon relocating his family to the region of Mount Lu (廬山), he discovered a local stream named Rang (瀼), which phonetically resembled the virtue of Rang (讓), meaning deference or humility. He composed poems to honor this stream and the life it nurtured.

(ii) Lian (濂), phonetically resembling the virtue of Lian (廉), signifying honesty or integrity. Zhou Dunyi’s choice to name and write poetry about this new stream demonstrated his admiration for his predecessor, Yuan Jie.

Commentary:

According to the “Biography of Zhou Dunyi (周敦頤年譜)” of Zhou (1990, p.99),  Zhou Dunyi was appointed as a Circuit Judge (通判) in Qian Zhou of the Mount Lu region in 1061, at the age of 45. This poem was composed in the same year, depicting Zhou’s establishment of a residence near the newly named Lian stream. Zhou Dunyi, known by his pen name Lian Xi (濂溪), was often referred to as Master Stream of Integrity by Ru literati. This poem sheds light on the origin of his pen name.