China draws on wisdom rooted in its civilization

The study of Greco-Roman antiquity has long been central to Western intellectual life. During the Renaissance — the transitional movement in Europe between medieval and modern times beginning in the 14th century in Italy and lasting into the 17th century — European humanists rediscovered the works of Homer, Plato, Cicero and Virgil, seeing in these enduring models of wisdom, eloquence, and civic virtue.

Ancient Greece was celebrated as the birthplace of philosophy, rational inquiry, drama, and democracy, while Rome was admired for its contributions to law, administration, and political organization. Following the Enlightenment — a philosophical movement of the 18th century marked by a rejection of traditional social, religious, and political ideas and an emphasis on rationalism — and the 19th century, classical education had become the foundation of elite schooling in Europe and North America.

For generations, knowledge of Greek and Latin was considered essential to education. Universities in Europe and the United States placed classical studies at the heart of the humanities. Political institutions, legal systems and cultural ideals were deeply shaped by Greece and Rome. The very language of civic life — democracy, republic, senate, virtue — came from the classical world. The classics were valued not only as historical subjects but as guides to understanding ethics, politics, and the human condition.

In the 20th century, however, the position of classical studies began to weaken. The horrors of war, the decline of traditional educational systems, and the rise of specialized disciplines weakened the centrality of the classics.

More recently, classical studies — especially in American universities — have come under ideological criticism. In some circles, the Greco-Roman tradition is seen as inseparable from colonialism, racism, patriarchy, and exclusion. Ancient texts are increasingly judged according to current political standards rather than their historical and philosophical significance.

It is true that the classical tradition has sometimes been used to justify hierarchy and privilege. Yet, to reduce Greek philosophy, Roman law, and classical literature to instruments of oppression is deeply misleading. Such an approach ignores the diversity within the classical world itself. Greek philosophy encouraged rational inquiry and debate.

Tragedy exposed the dangers of power; Stoicism taught the dignity of all human beings; and Roman law developed enduring principles of justice and citizenship. The classical tradition contains not only hierarchy but also self-criticism and universal ethical reflection. To dismiss classical studies as merely Eurocentric is therefore shortsighted.

It is also striking that at the very moment when some Western institutions question their classical heritage, China is reaffirming the importance of its own ancient civilization. As a rising global power, China is investing renewed attention in Confucian thought, Daoist philosophy, classical literature, and the legacy of imperial governance. This is not mere nostalgia; it reflects awareness that civilizations draw strength and identity from their dialogue with the past.

China’s historical role in East Asia is comparable to that of Greece and Rome in the West. Greece shaped Western civilization through philosophy, free inquiry, theater, education, and democratic ideals. Rome shaped it through law, administration, and statecraft. Likewise, China shaped East Asia through its writing system, political thought, ethical philosophy and scholarly tradition.

Chinese characters created cultural continuity across the region, Confucian ethics influenced political life, and the examination system elevated learning as the path to public service. These parallels reveal that the classical heritage is not limited to one civilization but reflects a broader human search for wisdom and order.

Recognizing this creates a new opportunity for classical studies. Instead of treating Greco-Roman antiquity as an isolated Western inheritance, scholars can place it in dialogue with the classical traditions of China. Such a comparison does not diminish either tradition; it enriches both. By highlighting common concerns — justice, virtue, harmony, education, good government and moral cultivation — classical studies become broader and more universal.

Humanity, wisdom, beauty, justice, moderation, and harmony with nature are not outdated ideals. They are essential correctives to the excesses of the modern age. In a world marked by technological acceleration, ecological crisis, social fragmentation and moral uncertainty, the classical traditions of East and West remind us of the importance of ethical limits, self-cultivation, and responsible governance. They offer an antidote to a culture driven by power, excess, and limitless ambition.

Recent developments show that such renewal has already begun. In November 2024, an international conference on classical studies was held in Beijing, bringing together scholars from the East and the West. Next week, a similar gathering will take place in Athens. These meetings symbolize the emergence of a broader vision of classical studies — one based on dialogue between civilizations rather than the dominance of one tradition.

The future of classical studies lies in building bridges. Western classics and Chinese classics are not rivals but complementary traditions in humanity’s search for truth, justice, and meaning. By bringing these into dialogue, classical studies can renew themselves and offer guidance to a world in need of wisdom. The opportunity before us is not only to preserve the classics, but to redefine these as a shared inheritance of humankind.

The author is a professor of ancient Greek philology at the Department of Classics of the National and Kapodistrian University of Athens. 

The views do not necessarily reflect those of China Daily.