Culture refers to the manifestation of human intellectual achievement. It is usually collective and can take various forms such as music, art and the way of life of a group of people. Researchers have noted that culture is a very powerful tool for human survival and is in many cases determined by factors such as geographical location and a common historical origin.
People with a common culture share common ideas, attitudes towards various issues, and indicate a common pattern of behavior. For instance, many inhabitants of Asian countries have a culture that features different kinds of cultural heritage that are divided into distinct geographical regions namely central, east, west, south and northern Asia.
The aim of this paper is to propose a research project that will explore a religious aspect of people of East Asia. The research project will explore how Confucianism influences the lives of people of South Korea. The initial assumption is that Confucianism is evident in traditional funeral and post-burial rites of Korea.
Problem Statement
Confucianism refers to a system of thought based on the teachings of a Chinese man named Kung Fuzi who lived from 551 to 479 BCE. The name was first Latinized and then translated to English to sound Confucius . It was claimed by Confucius proponents that his teachings were not original.
However, the same proponents of Confucianism believed that he was a creative wisdom transmitter from the past. A moral code that was based on humanity, ethics and love was created by him. Ideas that are emphasized by this system include the need to live in harmony and order both with other human beings and nature. This project will qualitatively explore evidence of Confucianism in the traditional funeral and post-burial rites of Korea.
Objective statement
The main objective of the research project proposed in this proposal will be exploring evidence of Confucianism in the traditional funeral and post-burial rites of Korea.
Justification
Understanding the way of life of people is critical when it comes to interacting with them. This is because of the cultural diversity that exists across all the nations of the world. South Korea forms a larger part of the East Asian that has people with a different way of life from the rest of the world. Research on evidence of Confucianism in traditional funeral and post-burial rites of Korea will go a greater step in helping to understand them thus creating a harmonized understanding between them and people of different cultural values.
Methodology
This is a qualitative research that seeks to explore how ideas of the Confucianism system impact on the general lifestyle of people of the republic of South Korea.
Participants: Participants in this research project will be selected citizens of South Korea who have a strong believe in the system of Confucianism. This will be used as a representative sample of people in the whole country who follow ideologies of Confucianism.
Research tools: In this study, structured interviews, participant observation and review of secondary sources of information will be utilized as primary research tools.
Data collection: Data in this project will be collected by use of tape recorders, video recorders and note taking.
Data analysis: Data collected from this research project will be deeply analyzed through analytic induction, domain analysis, and logical analysis/matrix to establish specific points on how ideas of Confucianism impact on the lifestyles of people of South Korea.
Data presentation: Data in this research project will be presented in form of tables, graphs and percentages that will be accompanied by a detailed discussion.
The concepts of Yin and Yang and religion in China
Taoism, a Chinese religion and philosophy, is the main source of the omnipresent Yin Yang. The Yin, or black splash, is connected with depths, softness, and a waves trough; the Yang, or white splash, is associated with light, enthusiasm, and development. According to the concept of Yin Yang, the cosmos consists of opposing and balanced energies such as darkness and light, moon and sun, masculine and feminine.
Yin and Yang have influenced the religion of Taoism by instilling continuous patterns. According to Taoism, Yin and Yang coexist, illuminating the fact that dual forces can be interconnected and complementary (Cogito, 2020). Since Daoism is a religion based on the understanding of energy and nature, Yin and Yang symbolize irregularity and the only constant changes. These two forces grow and gradually replace each other.
Hence, while there are no specific definitions of Yin and Yang, they play a pivotal role in various religions, specifically Taoism. Taoism is based on self-discovery, change, and the absence of restrictions, and Yin and Yang are the epitomai of change and alteration. The concepts of these forces were deliberately obscured for individuals to discover them on their own. Thus, Yin and Yang are integral parts of religions, defining infinity and shifts.
Shintoism
Shinto is the most popular religion in Japan, with an estimated 80 percent of the people practicing it. The primary distinguishing element of Shinto is that, unlike Buddhism, it is seen as a way of living rather than a system of beliefs or worship of a particular god (Religion for Breakfast, 2020). Furthermore, unlike other faiths, it does not have a recognized founder or sacred scripture. Shinto also advocates purity, sincerity, and gratitude as its core values and believes that incorrect and destructive behaviors pollute a person (Now This World, 2017, 5:19). Shintos only objective is to connect with Kami or spiritual spirits that live in earthly objects and concepts via sacred rituals. Weddings, funerals, worship at a shrine or house, and large festivals are examples of these.
Furthermore, in Shinto, prayers, and sacrifices to Kami spirits at Shinto shrines and festivals are supposed to wash away bad spirits and thereby cleanse a person or an object. Participating in ceremonial worship and cleansing constitutes the totality of the faith. Another aspect of Shinto is that, although it is a vital part of Japanese peoples lives, many do not identify as Shinto followers of religious people (Cogito, 2021). The last element of Shinto that many other religions lack is that both men and women can become Shinto priests, marry, and have children.
Daoism
Daoism is an indigenous Chinese religion noted for its concern for the environment and for maintaining harmony. The first component of this religion states that the Universe was created and transformed by the Dao. Life emerges from the soil, develops, matures, decays, and finally returns to the earth. All of this occurs without the use of force, instructions, or effort. The only constant changes, yet this change is regular, identifiable, and ultimately beneficial.
Language, which is restricted and dependent on human perceptions, is an essential aspect of Daoism (Cogito, 2020, 5:32). Language confines thoughts, while Daoism cannot be contained. Another aspect of this religion is its goal, which is to enable individuals to sense the Dao, perceive it in nature, and walk in accordance with it. Furthermore, Daoists believe that Language, imposed morality, and selfishness have carved humankind.
They were transformed from a simple raw material with boundless potential into a product molded by their surroundings. The religions final aspect is that Daoists sense order in the Universe through patterns such as Yin and Yang. These patterns demonstrate that nothing in the Universe is constant (Philosophies for Life, 2019). The cycle continues indefinitely; neither can exist without the other, and everything must be in balance.
Confucianism
Confucius is a well-known Chinese philosopher who founded Confucianism. Many of the components of Confucianism appear minor now, but they serve an important function in philosophy. Confucius thought that adults should educate their children as early as possible in order to inculcate reasonable beliefs in them (The School of Life, 2015). The first Confucian guideline is based on the significance of the ceremony. We recognize that prepared, purposeful, and valuable gestures elicit strong emotional responses from us. Rituals clarify our goals and help us understand how to behave. Another religious guideline concerns the respect of parents. Confucius believed that people should obey them and look after them when they are elderly.
Furthermore, Confucius felt that people should be submissive to respectable persons. According to the philosopher, everyone has a function to play, and certain people are deserving of respect. One of Confucianisms beliefs is that trained knowledge is more important than creativity. Confucius emphasized the value of universal knowledge gained through years of hard work and reflection. The religions last tenets are five constant virtues: benevolence, righteousness, integrity, ritual property, and wisdom (Religion for Breakfast, 2021, 4:08). The philosopher felt that in order to become genuinely accomplished, intelligent, and wise, people needed to focus on their habits.
Confucianism is a concept that was born in China. It is not really viewed as a religion but rather as a set of ethical expectations. The basket of norms emphasized in this concept are; respect for elders, courtesy, and benevolent governance. Goodness and truth are among its core values. It was said to have been developed by a famous ideologist, and its aim is to build morality to maintain social order. The concept of Confucianism was incorporated in the Chinese culture since time immemorial and has been emulated by other societies due to cultural exchange with the Chinese. In fact, there are several other philosophers who have developed the concept further, over the past several decades. Although the concept dwells on religion to some extent, it mainly focuses on morality. Overall, the concept offers moral guidance on the appropriate way to lead a social life in an expected manner. Apparently, the Chinese people have been using it over the years as a virtuous means of living. The central and main points of Confucianism under consideration are questions of ordering the relationships between rulers and subjects, moral qualities, which each leader and subordinate should possess.
Most of the ancient Chinese sages had a metaphysical view of the world before the introduction of Confucianism. At some point, this was abused, and there was the need for the revival of the social and moral order (Schirokauer, Brown & Gay 349). Thus the concept was developed, and it was also connected to politics. According to this concept, each human being has inner goodness, and this is what is sought after. Therefore, it gives status or directions on the social life of people, how they should interact with others, how they should live, and how to govern fairly. This concept of Confucianism has been emulated mainly by the Japanese who have had plenty of cultural exchange with the Chinese.
At some point, the concept was adopted by the Japanese people, and its effects still remain to date. A substantial amount of Japanese culture was infused in Confucianism (Schirokauer, Brown & Gay 359). This led to a point where Buddhism, Confucianism, and Taoism were joined into one entity, and became known as the three patriarchs which every Japanese person was expected to follow. The advantages of a different cultural viewpoint can be clearly seen since the introduction of Confucianism in Japan.
First, the Japanese people adopted the Chinese concept of Confucianism and developed it to be more social. For instance, there is not just the pursuance of goodness, but also peaceful social interactions (Schirokauer, Brown & Gay 351). Merchants and business people are expected to be upright, not only good in their businesses. The Japanese took advantage of the great concept developed by the Chinese, and improved it to better their way of living.
Education is one major global interdependent sector that we find the effects of Confucianism. A prime example in this case is the development of language. Previously, the Japanese had no written language which was later developed from the Chinese through the adoption of this concept (Schirokauer, Brown & Gay 367). This was the beginning of the ability to educate people by writing. The Japanese depended upon the Chinese to provide them with the necessary writing materials in the process of developing education. Similarly, most rules applied in the learning institutions were adopted from Confucianism. A good example in this case is the rule of hard work and loyalty.
One of the teachers who upheld Confucianism in schools was Yamazaki Ansai who is known for his sternness (Schirokauer, Brown & Gay 348). School rules are quite evident all over the world, and every student is expected to follow them. The same authors state that both countries found it important to utilize analects instead of song masters as the principles of Confucianism stated. At some point, both countries studied the same historic books.
Interdependence in education is quite clear not just from the social relations, but also the governance of the school. The penal law, humiliation of wrong doers and even leading by example are some of the concepts adopted from Confucianism and used in the education system in both countries (Schirokauer, Brown & Gay 348). The same systems of teaching and learning are used for both countries. For example; in art, the application of similar brushes and calligraphic procedures are quite evident.
Unlike the Chinese, Japan has always taken Confucianism more like a culture not as a religion. In as much as there may be quite an insurmountable evidence of the differences between the Confucianism of the Japanese and Chinese people, the concept is almost similar especially when it comes to educational matters. Quite a number of resources are available when looking at Confucianism in the two countries. Most of the authors of such resources agree on the fact that there is quite an amount of interdependence on globally important issues such as art, business, governance, medicine and education among other things (Berthrong & Nagai-Berthrong, 99).
In his book called handbook to life in the medieval and early modern man William Deal shows how the Japanese borrowed medical knowledge from the Chinese. He states that Confucianism brought to life important effects of Chinese medicine and the Japanese borrowed from it. Some of this knowledge was used in training medical doctors in Japan. Apparently, some of this interest in Chinese medicine was not just from contemporary knowledge, but from the adoption of Confucianism.
Furthermore, he states that in the process of becoming a Buddhist priest, one had to study books from China, written in Chinese which in a way involved studying Confucianism. Therefore, according to the same author, quite a number of interdependent issues exist even to date in both countries and to some extent, globally (Berthrong & Nagai-Berthrong, 124).
Kakuzo Okakura is another author whose book gives us explicit evidence of the effects of Chinese art in Japan since the introduction of Confucianism. Apparently, most of the art in Japan was as a result of Confucianism, which was mainly adopted from China. In his book, The Ideals of the East he gives a comprehensive view of art beginning from calligraphy to stamps and even modern paintings as being similar in both countries. Another example provided here is the rule of governance in both countries.
Most ideas of Confucianism, especially in the aspect of monitoring the government, for now may seem to us as naive. However, it should be remembered that Confucianism existed as an ethic study practically till nowadays, taking into account the fact that it was born long before B.C.
Works Cited
Berthrong, John & Evelyn Nagai-Berthrong. Confucianism:a short introduction. Michigan: Oneworld, 2000. Print.
Schirokauer Conrad, Miranda Brown & Suzanne Gay. A Brief History of Chinese and Japanese Civilizations. New York: Cengage Learning, 2011. Print.
The Influence of Yin and Yang on the Religion in China
The Yin-Yang symbol has its roots in Daoism, Chinese religion, and philosophy and is greatly important for religious and cultural development. The concepts of Yin and Yang are central to Chinese religion and philosophy in general, including both Daoism and Confucianism. Yin and Yang were born out of chaos when the universe was first created, and they are believed to exist in harmony at the center of the Earth. In Chinese religion, Daoists favor Yin while Confucians favor Yang, which aligns with the main thrust of their respective philosophies. Daoists emphasize the importance of solitude, while Confucians believe in the importance of participation in life. Yin and Yang represent the primordial play of opposites in life and the world known as the Dao. Yin and Yang symbolize the interaction at the center of the dynamism or energy of life. Daoism maintains that society within Yin and Yang is composed of countless antagonistic components; all existence is charged with two great forces. In one way or another, Yin and Yang are present in all religious movements in China; the significance of these symbols in the culture of the country is integral.
Shintoism
Shintoism is one of the oldest Japanese religious movements, which is as old as the country itself. More than 80 percent of the Japanese population practice Shinto, although only about 4 percent admit to being involved in the religious practices of Shinto. Shinto does not have a main sacred text, mission, or founder; Shinto is more of a set of precepts for a proper way of life than a strict religious doctrine. The main purpose of Shintoism is to connect with Kami through spiritual practices and the observance of ritual ceremonies such as weddings and funerals, which are religious experiences (Now This World, 2017). Kami are not gods but elements, spirits of nature, certain things, and concepts; they are not good and not evil; they are designed to connect a person and the world around him.
Daoism
Laozis Daodejing is considered the main document of Daoism, one of the three Chinese religions, which is a small text with a basic set of rules for life. The main goal of Daoism is the concept and coexistence in the universal power of Dao, the mother of everything, unformed but complete, inexplicable but omnipresent. Dao can be understood through Li the order that exists in nature, self-organizing, beautiful, and random (Cogito, 2020). Wu Wei is the main concept that allows a person to come closest to understanding the Dao. This path involves awareness of oneself as one with nature, and coexistence with a single stream of the universe and nature; it involves not going against the general current.
Confucianism
Confucianism is one of Chinas most influential and ancient teachings, which is a belief system, religion, philosophy, mythology, and path. Confucianism is best understood as an ethical guide to life, suggesting the importance of moral and ethical qualities that can influence the world around a person. There are no Confucian gods, and Confucius is revered as an ancient and wise teacher closer to the spirit than the god. The correct moral character in Confucianism is achieved through the virtue of ren, humanity, which leads to more virtuous behavior involving respect, altruism, and humility (The School of Life, 2015). Widespread Confucian rituals exist to form a respectful attitude of people toward each other, and to create a sense of community.
References
Cogito. (2020). What is Taoism? [YouTube Video]. YouTube. Web.
Taoism, also known as Daoism, was developed by Lao Zi. It appeared at the same time as Confucianism. It is a philosophical system that focuses on genuineness, vitality, health, emptiness, alienation, transformation, harmony with nature, and wu wei. Wu wei is a perfect balance and harmony with tao. Tao (or dao) can be translated as a way or path; it is the ultimate principle of the universe. Lao Zi is believed to have written a book Tao Te Ching. It has 81 chapters and it is a fundamental text for Daoism. It influenced many teachings, including Confucianism. Lao Zi also wrote Daodejing. It is a Chinese text, concerning the path, dao and life, virtue. The roots of Daoism are in the nature worship and natural order of things. Dao teaches us to live in harmony with the cosmos and the Universe.
The Daoist believes about the world are well depicted in the story about the frog in the well by Zhuang Zi. The frog was restricted in his environment and was not able to see the whole world. For this frog, the world was small and he was the ruler. Other tiny creatures in the well were agreeing with his wisdom. However, one day the turtle came. The turtle looked into the well and saw this small kingdom. Not being able to enter because of his size, the turtle decided to tell the frog about his domain instead. He told the frog about the vast and unfathomable sea. The frog was amazed and his delusions were completely shattered. Suddenly, he realized that the world is much bigger than this tiny well and he is not so important, but just a small part of a great Universe. The same story with the summer insect. This insect is a creature of a season.
He lives a short life before he goes back to sleep or dies. Such an insect has no idea about ice, he is restricted by his circumstances and cannot see the whole picture. This insects scope as restricted as the frogs one. In these two examples, the main principles of Daoism are well seen. According to Daoism, all the things in the world are microcosms of the Universe. The yin yang philosophy is true for everyone and everything. The harmony with nature and the Universe is a pervasive principle and primordial idea for everything in the world. Even the images of the frog and insect are drawn from nature. It is clear how the frog and his big world appeared to be just small parts of the huge boundless Universe. The lesson that can be learned from these examples is that one should not confine and concentrate on himself, but rather live in harmony with the whole world that is full of other microcosms.
Confucianism and Daoism (or Taoism) are both ancient Chinese philosophies. They are both ways of thinking and styles of life. From the Zhuang Zis work, it is clear that Confucianism represents a higher form of moralism based on obeying the main Confucian rules, the Five Hierarchical Relationships. Obedience to superiors like parents, husband, ruler, elders is a great benefactor and it will be rewarded by heavens blessing. In general, the Confucianism is built on obeying and submissive behavior to deserve the better fortune in the afterlife. Daoism, in contrast, teaches that everyone and everything is a combination of yin and yang. The balance of both should maintain harmony in relationships, social relations, and oneness with nature and the Universe. The Daoists criticize Confucian activism. They prefer to direct their energy to introspection, dao, and wu wei. They believe that comprehension of nature and the Universe can be achieved through passive force and meditation, rather than through empty activism and obeying someones rules.
Religion plays a significant role in the development of any society as it includes the major values that govern peoples minds. Confucianism occupies a very special place in the history and culture of China as some aspects and principles are still present in the Chinese society. Confucianism is often seen as a set of rules and regulations associated with morality and ethics, but this religion also explains various enigmas of nature (Liu 85). It can be beneficial to consider metaphysicsin Neo-Confucianism during the Song dynasty.
This period was the time of great prosperity and technological advances when people managed to develop new methods in agriculture, industries, construction,and other fields. These advances changed the way people saw themselves in the world which could not leave religious beliefs intact. This paper focuses on metaphysics in Confucianism during the Song dynasty.
First, it is necessary to note that Neo-Confucianism appeared as a reaction to the popularity of Buddhism in the Chinese society. Chinese scholars and elites wanted to turn back to the classical writings that were seen as pure sources of knowledge (Seok126). Importantly, it was also seen as something national and truly Chinese. This opposition to Buddhism had a certain influence on the principles developed. For instance, Neo-Confucians stressed that the world was material as opposed to Buddhist beliefs that the world was rather an illusion. The dichotomy of being and non-being was not accepted as Neo-Confucians rejected non-being. This view can be regarded as a cause and effect of the major changes that took place in the country. People learned how to handle the material world in many ways, so it is but natural that they focused on being rather than illusions.
Another important aspect of the new religious agenda was the belief that the human was a part of the universe. People were seen as an indispensable part of the system. Harmony was one of the major values as people were to find their place in the universe (Seok 126). Importantly, these principles were manifested in different spheres of human life. For instance, in agriculture, people tried to adjust to the existing conditions and become a part of the environment. People understood that everything in the world followed certain rules and laws. Understanding these laws helped people live better, which translated into better harvests and better living. This focus on the natural world could be the major reason for the development of the Chinese society.
The ideas of wholeness were specifically beneficial for the sphere of education and science as well as the social and political terrains. The principles of harmony implied the need to seek enlightenment (Liu 89). Individuals tried to find their place in the universe and place in the society. Neo-Confucianism was based on the beliefs that every person had to contribute to the good of the overall society. This commitment was regarded as a premise for complete harmony. Moreover, this was one of the primary ways to achieve humanness. To be a human meant to occupy a proper place in the society and to be a member of the system.
This principle has been a part of Chinese peoples worldview for centuries. This idea is also regarded as one of the pillars of the modern Chinese society and its remarkable progress in the late 20th century and the beginning of the 21st century. Self-interests were nothing compared to the needs of the community and families. The focus on harmony and each individuals contribution is quite the opposite to the western individualism.
It is also necessary to note that the search of enlightenment was associated with the concept of authority. Neo-Confucians of the Song dynasty referred to classical texts and tried to interpret them rather than develop new ideas and principles. Authority can be regarded as a continuation of the search for harmony and the most appropriate place in the universe. The family could be seen a reflection of larger systems where authority played an important role.
Younger generations were to follow the established traditions and rules. At that, these norms were always adjusted to make them appropriate for the challenges the society had to face. Patriarchal values have been central to the Chinese culture, which could also contribute to the societal success. The outstanding progress in the spheres of economy and technology during the Song dynasty, as well as modern times, is partially a result of the power of authority and the focus on interests of the community.
In conclusion, it is possible to note that Neo-Confucianism in the Song dynasty was revived as Chinese people wanted to have their own national set of principles. They referred to old books and searched for enlightenment. This enlightenment, as well as the search for harmony, was the major cause and effect of the rapid development of the Chinese society during the Song dynasty and during the second part of the 20th century. Neo-Confucians taught people to understand the material world around them and be an integral part of this world. Chinese peoples commitment to be a part of a larger system is an important factor that contributed to their achievements.
Works Cited
Liu, JeeLoo. Neo-Confucianism: Metaphysics, Mind, and Morality. John Wiley & Sons, 2017.
Seok, Bongrae. Embodied Moral Psychology and Confucian Philosophy. Rowman & Littlefield, 2013.
There was a pre-existing religion in China before Confucianism and Daoism emerged. This prehistoric Chinese religion emerged no later than 1600 B.C.E., more than a thousand years before the emergence of the two traditions. Both Confucianism and Daoism can be seen as two distinct extensions or outward manifestations of this traditional Chinese religion, with the former emphasizing human social interactions and the latter emphasizing the physical and spiritual wellness of the person. Reading the Book of Changes, generally known as the Yijing, which is considered to be the first manifestation of the Chinese religious worldview, is one of the rituals. It communicates a worldview that has been named organismic, in which each element of the cosmos is a part of an organic whole and engages in ongoing interactions with one another. The Book of Changes does not contain a creation myth, in contrast to most religions foundation texts.
The lack of a creation myth may be explained by the ancient Chinese cultures predominance of ancestor worship. Instead, three two-polar, complimentary energies known as qi emerged from an initial condition of undifferentiated chaos (hundun). Yang is one of them. The endless interaction and alternation of yin and yang, which stand in for all binary thoughts and beings, creates a continuum or spectrum that contains all the different components of the universe.
Honoring the dead was one of the Ancient Chinese religions practices. Their forebears were not just dead, buried, and forgotten by the ancient Chinese. Instead, they remained involved in the lives of their living offspring. They were frequently contacted on both large and trivial issues. Chinese religious practice has always been centered on kinship relations and practical life. It was not confined to a separate holy region. The presence of the ancestors in the lives of their offspring has remained a vital and distinguishing feature of Chinese civilization. In this way, the picture of Qingming at the beginning of this chapter represents Chinese religious conduct. The ancient Chinese similarly believed in gods and what happens after death. According to the faith, the deceaseds spirit persists beyond death as long as the energy required to maintain the current identity of hun and po persists.
Furthermore, the spirit of one who passes away at a ripe old age and is properly cared for by the descendants may become shen, a good power that guards and benefits the living, even though it is merely a faint shadow of its former self. On the other hand, a persons spirit will transform into gui. This spiteful and malicious ghost brings misfortune upon people if they die tragically or early or are not given a proper burial or sacrifice.
Confucianism is a traditional form of ethics that was developed among the Chinese people during antiquity. Confucius, a Chinese teacher, taught his followers various things about living in a society (Harwood 52). Other influential people such as Jesus of Nazareth did their teachings in a style similar to his.
However, Confucius lived more than five hundred years before Jesus of Nazareth. Confucianism holds a belief that all humans can be molded through teaching to improve their conduct and productivity in the society (Harwood 54). Confucianism does not qualify to be considered a religion since it is not a belief system.
It is an ethical system, which that demands people sacrifice themselves for their society. This ideology formed the basis of successive Chinese social and political structures. Today, this ideology forms the basis of the Chinese communist government, an authority much different from other communist setups.
On the other hand, Chinese teachers developed Daoism much later during antiquity, at around 100 BC (Brine 3). Daoism is a philosophical field with a religious aspect. It is also known as Taoism, an older term. This philosophical field includes religious teachings, spiritualism, physical wellbeing, and societal norms (Hu & Allen 4).
It is also deeply integrated into the Chinese culture. Daoism was developed for individual practice rather than for communal purpose. There are several differences between Daoism and Confucianism (Brine 7).
Confucianism is a hierarchal philosophy where the government is highly regarded. According its teachings, the authorities are for the good of the society. For this reason, all men in the society are required to assist the authorities in the administration of the state.
In addition, human beings are supreme in the world according to Confucianism (Harwood 56). All people are expected to conduct themselves properly through humility and obedience. Furthermore, people are expected to educate themselves and maintain order in the society.
On the other hand, Daoism has little regard for communal practices. It does not integrate the individual into the social structure (Hu & Allen 3). Moreover, it does not support any form of hierarchal order in the society. According to Daoism, the individual is supreme.
For this reason, it is not possible to form any kind or social order using Daoism. Art and skill are important aspects of practice of Daoism, particularly because it focuses on the enhancement of the individual. Daoism defines Confucianism as a distortion of human values.
Daoism discourages communal practices since they are against any form of individualism. For Daoism, it is best to understand oneself since individualism is the true human nature. Taoists consider hierarchal society to be a oppressive system built due to greed. Structures such as the military are evil creations of acquisitive people according to Daoism (Hu & Allen 10).
Confucianism describes how a people should relate to one another. The relationship between a master and his followers is clearly defined. In addition, the manner in which values are passed from one generation to another is also defined for the sake of maintaining order (Harwood 58).
On the other hand, Daoism encourages focus on individual development. It denounces any acquisitive moves made by the state or an individual. According to Daoism, every individual must understand oneself. Thus, the virtues of tradition and norms that are passed from one generation to another by ethical systems such as Confucianism are disruptive.
Scholars, who applied their knowledge of philosophy and political ethics to create a basis for a society, developed Confucianism. Rituals are important in Confucianism although the system it does not qualify to be considered a religion.
On the other hand, the founders of Daoism were skilled in art (Jixu 9). Thus, they focused on developing ways in which an individual could adapt to nature. This is the reason why martial arts are one of the core practices in strict Daoism.
When Confucianism was developed, it considered maintenance of order in the society to be supreme. Order had to be obtained through all means including use of force. Thus, for Confucianism everyone must behave in a certain ethical way or be compelled to do so by the system.
For this reason, Confucianism is regarded a tyrannical system based on belief by (Daoism Jixu 6). Confucianism encourages achievement through tedious effort and force given that the activities carried out to achieve a certain feat are done according to a certain defined ethical procedure (Harwood 60).
On the other hand, Daoism encourages use of minimum effort to achieve. Use of clever tactics is encouraged to avoid strain. Instead of trying to find a solution to the apparent problem, Daoism encourages people to investigate the cause of a problem and remove it. Thus, results are obtained trough minimum effort.
Confucianism focused on family, and it required people to observe rules within the family. Responsibilities of each member of the family are to be observed for the sake of prosperity of the society. These rules and responsibilities are to be observed by every member of the society regardless of rank or status. This way, human beings can dominate all other creatures and other aspects of creation.
In contrast, Daoism encourages people to isolate themselves physically and spiritually to individual confines. This explains the development of monasteries for monks who believed in Daoism. In addition, Daoism teaches that humans should be humble, and should consider themselves one of the lesser creations in the world. Inaction is noble according to Taoism. It encourages the use of least force to achieve any objective.
Since order is important to Confucianism, planning of activities is also a requirement for success. Every activity has to be carried out according to plan and at a definite predetermined moment. All ethics to be observed in performing a specific task are considered in the plan.
On the other hand, Daoism encourages spontaneous action. A person should react to the situation in the environment according to the nature of the present problem. One should avoid premeditated actions according to Daoism. Thus, in Daoism the difference between good and bad is ill defined. The nature of an action depends on the present circumstances.
Confucianism is considered a promoter of violence in some instances. It is the responsibility of the citizens to expand their territory and acquire wealth for it. To a Confucian, the state is the guardian of every individual, and should be protected (Slavicek 45).
On the other hand, Daoism encourages peace and respect for oneself. It is trough this belief that one is able to avoid war and destruction. In fact, the founders of Taoism referred to the masters of the state as robbers, due to their acquisitive preferences.
Finally, there is the Confucian belief that morals can be forced on an individual. Through training, teaching, or rule of law, good morals are maintained within individual actions and even within the larger society (Slavicek 54). This is an ethical practice adopted from traditional practices.
In contrast, Daoism maintains that there is no universal practice for any discipline. All actions should have an intrinsic motivation within the individual. The individual develops morals instantaneously as he or she goes about all activities in life according to Daoism.
Confucianism and Daoism present two complex realms of moral practice. Neither of the two can be describe as a religion. While Confucianism is an ethical system, Daoism is spiritualism that is not built around any belief in a deity. Followers of Confucius, the primary founder of Confucianism, tried to turn him into a form of a supernatural deity in quest for gratification that religion offers (Slavicek 57).
However, Confucius cautioned them against developing a baseless belief in a human deity. Due to Confucius insistence that he was not a deity, Confucianism lacked the religious aspect of a belief system. That is why Confucianism is purely an ethical system.
In contrast, Daoism incorporates spiritualism as part of its methods of finding solutions. Meditation is an important practice for Daoism, and is used to find solutions for problems, since every problem as its own unique solution. Although Daoism has a spiritual aspect, it does not qualify to be classified a religion due to the influence of craft and physical skills in its practice.
Thus, both Daoism and Confucianism are not religions. The two moral systems have one common goal, and that is prosperity of the people. However, their approaches to the issue are sharply antagonistic.
Works Cited
Brine, Rebecca. Taoism and Ink Brush Painting. philosophy of Taoism 1.4 (2011): 1-10. Print.
Harwood, Larry. Sagely Wisdom in Confucianism. Analytic Teaching and Philosophical Praxis 31.1 (2012): 56-62. Print.
Hu, Hsiao, and William Cully Allen.Taoism. Philadelphia: Chelsea House, 2005. Print.
Jixu, Zhou. Confucius and Lao Zi: Their Differing Social Foundations and Cultures. Sino-Platonic Papers 33.4 (2001): 2-17. Print.
Slavicek, Louise Chipley. Confucianism. San Diego, Calif.: Lucent Books, 2002. Print.
Confucianism is an ethical, philosophical, and political ideology that is common in Asian communities. It is based on the teachings of Confucius who is rated among the greatest Chinese philosophers. After its founding, the system was embraced as an ethical and political system to govern peoples lives. However, as it spread to other regions, it turned into a moral, metaphysical, and cosmological system of beliefs and teachings.
In certain societies, Confucianism is embraced as a religion and a way of life. The system was first adopted by the Han dynasty after the collapse of the Qin dynasty. Confucius did not intend to start a movement through his teachings and philosophy. However, the system was developed in his honor because of the great impact he had on peoples lives and the political system of China. The Chinese develop the majority of their beliefs, traditions, morals, and ethical codes on Confucianism.
Confucius impact in the fields of philosophy and politics is one of the major reasons why his teachings were adopted into an ethical and philosophical system. Confucianism has several beliefs and principles that form its fabric as a moral, religious, political, and philosophical system.
The central doctrines include relationships, ethics, the rectification of names, gods, and tian. Confucianism promotes the concept of ethics through its five core values that include Ren (humanness), Hsin (sincerity and fidelity), Chih (wisdom), Li (correct behavior and propriety), and Yi (honesty and righteousness).
Ren includes values such as sympathy, politeness, and kindness. These ideals are expressed through ones language and actions. According to Confucius, everyone should be humane, merciful, and loving. Li involves the practice of good mannerisms when dealing with different people. It is important for individuals to act appropriately and speak respectfully. Zhi is a value that requires individuals to embrace wisdom and knowledge for proper living.
It endows people with values such as honesty and sincerity. Rectification of names refers to the proper use of language in order to create and maintain order in society. Things and people should be referred to according to their proper names in order to create harmony in communication. Confucianism emphasizes the importance of relationships. Confucius taught that the most important relationships in society are those between married people, parents and children, rules and their subjects, friends, and brothers.
Each individual has a special role to play depending on the type of relationship involved. A core tenet of Confucianism is filial piety, which is expressed through rituals such as ancestor worship and veneration. In addition, it is expressed through respect for parents and superiors. Children are required to honor their parents because of the sacrifices they make to take care of them. On the other hand, parents are required to love and respect their children.
Filial piety is also expressed through the worship of ancestors in shrines and graveyards. Ancestor worship is a sign of respect for parents after they die. Confucianism has several teachings that encourage individuals to become superior persons (junzi). The junzi is the ideal personality that everyone should aim for. It is characterized by ideals such as simplicity, knowledge, wisdom, honesty, humanness, and respect.
Confucianism also teaches that the most appropriate people to govern any society are those who have learned how to govern themselves. Superior individuals are self-governing people who possess high moral standards. Therefthe ore, they are fit to govern others because of their admirable moral values. The virtues above are the core tenets of Confucianism that teach individuals how to behave and relate with other people.
What do you think Confucius was?
Confucius was an educator whose teachings had great impact on the lives of many people in China. One of the most important aspects of Confucianism is emphasis on the importance of education. Confucius believed and taught that education and study are important factors in the creation a good life. He was against the idea that intuition is more important in the attainment of knowledge than proper study.
According to him, long and careful study is the main way through which an individual can attain knowledge. He believed that effective learning involves searching for a good teacher and imitating their words and actions. He recommended older people for the roles of teachers because of their experience with life situations. Confucius taught that the role of the elders is to teach the youth and the role of the youth is to learn from the elders.
Confucius emphasized the importance of various arts such as music, archery, calligraphy, language, and speech. Morality was an important component of Confucius teachings that were aimed at forming superior persons (junzi). Confucius taught that it was possible for an individual to acquire virtues through study. He helped many students to solve problems and acquire knowledge in various fields. Throughout his life, he taught more than 3, 000 students using teaching and learning methods that he had created.
Confucius taught through his words and actions and he is considered as the first professional teacher in China who taught people how to develop noble morals in order to improve their lives. The importance of education in China was developed from ancient philosophers such as Confucius. In order to attain harmony in society, Confucius taught that it is important for people to get an appropriate education.
According to him, all humans have equal potential and should desist from immoral conduct by embracing good morals that are furnished by education. In his teachings, Confucius disregarded social class and made education available to all students despite their differing backgrounds. He used ancient anecdotes to instill various ethical and social norms of the Chinese people in his students lives. He borrowed many concepts from the Chinese traditions.
Confucius used the term junzi to refer to a person who possessed high moral standards and who served as a role model to other people. In The Analects, he used the term to define the traits of an ideal person that everyone in society should strive toward. Confucius teachings aimed to make people better persons by instilling in them virtues and morals that would create harmony in society. Another teaching that shows Confucius as an educator is his insistence on the proper use of language.
Proper language is important in society because it helps to create order, understand the will of Heaven, develop character, and understand other people. Four prominent teachings of Confucianism include culture, loyalty, conduct, and truthfulness. The main components of culture include music, poetry, and conduct. Moral duties such as filial piety and respect for elders are also important tenets. Confucius played important roles in several fields that include politics, education, and literature.
However, his impact as an educator was the greatest. In politics, he taught that only people who govern themselves through the attainment of values can govern others. He believed that leadership was a reserve of the junzi. Confucius impact as an educator was evident from the adoption of his teachings into a moral, political, and social system that was monumental in the civilization of China. Confucius was a philosopher, politician, and a great teacher who played an important role in creating the moral and ethical fiber of the Chinese society.
Briefly describe the Han dynasty.
According to historical records, the Han dynasty was formed after the death of Qin Shihuangdi who was the leader of the Qin dynasty. The dynastys rule occurred in two different periods, namely the Western Han and the Eastern Han. The boundaries of the empire were determined by emperor of the Qin dynasty and their impact is still felt today because they are the boundaries of present-day China.
The Han dynasty lasted between 206BC and 220 AD and was founded by a rebel leader known as Liu Bang. Its domination was interrupted by the Xi dynasty between the years 9 AD and 23 AD. This interruption was responsible for the aforementioned Eastern and Western Han periods. Historians argue that the period of the dynastys existence marked an important period in the history of China, mainly because of its impact and innumerable achievements in different fields.
The positive impact of the dynasty is evident in contemporary China. Many Chinese people consider themselves as descendants of the Han people. The Hans social class was defined by a certain hierarchy that held the emperor as the head of the dynasty, followed by the kings, and other nobles below them. The dynasty had twenty ranks that divided members into different social classes. Each rank had different legal privileges that were accorded to nobles only.
Pension and territorial rule are examples of these privileges. Members of high ranks enjoyed more privileges than members of lower ranks. The family unit comprised approximately five nuclear family members who lived in one household. This tradition was abolished in later dynasties. The Han dynasty embraced the teachings of Confucianism. One of the core tenets of Confucianism is the role that each family member plays.
For instance, during the marriage ceremonies of daughters, the opinions of the fathers were considered more important than those of the mothers. Marriages were both monogamous and polygamous. Polygamous marriages were mainly practiced by nobles who were wealthy enough to support several wives and concubines. The Han dynasty is considered as the most important dynasty in the Chinese history because of its numerous achievements.
Among the developments that occurred during the rule of the dynasty, the most monumental was the development of paper. The paper was made from hemp fibers. The development of paper was a major step in civilization because it introduced a reliable way of storing records. The dynastys government structure accorded a lot of power to the emperor. He was the highest judge and also appointed people to serve in different positions in his government.
The emperor appointed his relatives to govern the small kingdoms that comprised the dynasty. The Han dynasty collapsed during the tenure of Emperor Xian. The dynasty disintegrated into regional regimes that were later reunified by Cao Cao. However, the unified dynasty collapsed after a while due to intensified conflicts. The legacy of the Han dynasty is invaluable to the Chinese people.
Briefly describe the Qin dynasty
In the history of China, the Qin dynasty was the first state that centralized power. It lasted from 211 to 207 BC. During the initial years after its founding, the dynasty had great impact on the civilization of China. The most important feature was its impact on the dynasties that were established after its fall. The empire was ruled by two emperors only before its fall that emanated from an uprising. The origin of the Qin dynasty is traced back to the Warring States period that lasted from 476 BC to 221 BC.
The dynasty developed rapidly during this period. The first emperor, Yingzheng, created the empire by conquering several states that had weak military presence. After conquering the states, Yingzheng unified them and founded the Qin dynasty. The dynastys unity brought the chaos of the wars to an end. The initial years of Yingzhengs rule were characterized by rapid developments, economic growth, and peace.
However, the last years of his rule were characterized by oppression, corruption, and cruelty. After founding the Qin dynasty, the emperor implemented several economic, cultural, military, and political reforms that aided in unifying the states. Politically, he assumed the role of the emperor and controlled all the affairs of the dynasty. He restructured local counties and elected new people to govern them.
Economically, he created new units of measure and introduced a currency that was used throughout the empire. Moreover, he improved agriculture by constructing dams and canals that increased production. One of the greatest achievements of the emperor was the construction of the Great Wall of China. Yingzheng used tyranny as a strategy to control people and exploit them. He commissioned the burning of books that he thought could free the minds of his people and prompt them to oppose his rule.
During his second year as emperor, he killed scholars who attempted to compromise his rule by discussing and criticizing his egotism. In China, the aforementioned incidents are important historical events that have great significance. Despite his oppressive rule, Yingzheng built numerous palaces, roads, irrigation projects, and the Terra-Cotta Warriors and Horses. He accomplished these feats by imposing heavy taxes, introducing hard labor and mandatory military service, and harsh laws.
The collapse of the dynasty began after the death of Yingzheng, which occurred during a trip to acquire magical powers from Taoist magicians. The dynastys chief eunuch and prime minister devised a plan that they thought would allow them to rule the dynasty. They believed that if they appointed the son as the emperor, they would manipulate and lead him to their ways in order to control the dynasty indirectly.
Like his father, Qin Er Shi killed many top government officials and continued the massive projects his father had started. He raised taxes and enlarged the army to suit his political purposes. His cruelty resulted in revolts and uprisings that led to the emergence of small territories that had their own kings.
Constant fights between the chief eunuch and the prime minister contributed towards the increased turmoil that was experienced in the dynasty. Attempts by the emperors nephew to declare himself king were unfruitful. The move increased uprisings that resulted in the dynastys disintegration.
Briefly describe the Zhou dynasty and the Zhou political ideology
The Zhou dynasty was the longest-lasting dynasty that ruled China for a thousand years from 1046 BCE to 256 BCE. It was founded after the disintegration of the Shang Dynasty and collapsed after the city of Changzhou was taken over by military men belonging to the state of Qin. The dynasty is famous for the proliferation of Chinas greatest intellectuals during its period. The last years of its existence saw the emergence of great historical figures such as Mozi, Confucius, and Mencius.
These intellectuals lived during one of Zhou dynastys period that was known as the Eastern Zhou period. The ideas and teachings of these intellectuals played a key role in evolving and developing the civilization of the Chinese people. The capital of the dynasty was located in two different regions during two different times. This explains the existence of Western Zhou and Eastern Zhou periods.
According to historians, the Eastern Zhou period was more significant than the Eastern Zhou period because of the developments in art and education that occurred. It lasted from 770 BC to 221 BC. The Zhou people replaced the Shang Dynasty and formed a government in which land was owned by the elite class. On the other hand, the Western Zhou was similar to the Shang in that the rulers came from a noble lineage.
The poor were not allowed to mingle with the nobles. The philosophers of the time developed the concept of divine leadership through their belief that leaders were specially chosen by the gods to govern and their dethronement meant that the gods had rejected them. The Eastern Zhou experienced a period of decreased reliance on royal authority. Despite this, kings ruled for more than five hundred years before the collapse of the system.
The Spring and Autumn Period was a significant period in the growth of the dynasty because it was during that period that the greatest reforms and developments occurred. This period had three sub-periods, namely the age of regional cultures, the age of reforms, and the age of encroachments. During this period, the kings only possessed insignificant power and controlled small regions. The second phase was referred to as the Warring States Period.
Han, Zhao, and Wei were recognized as independent states and had their won kings. They later collapsed due to continued conflicts. The period marked an important stage in the development of Chinese philosophy. Numerous schools of thoughts emerged, but only a few survived. The ones that survived included Legalism, Confucianism, Mohism, Agriculturalism, Taoism, Diplomatists, Logicians, Naturalists, and the Militarists. The Zhou political ideology was referred to as fengjian, which was a decentralized form of government.
It was similar to European feudalism even though many differences were evident. The Zhou system of governance was unique compared to other systems that existed at the time in other places. Farming was a major economic activity and was controlled by the government. Farming lands were owned by the elite class but tilled by the people of the lower social classes. To develop agriculture, the government constructed dams and canals.
Art was diverse because of the versatility of the numerous states that made up the dynasty. Confucian and Legalist philosophers developed the majority of the concepts that the government followed. Members of the dynasty belonged to four major professions in the fields of education, business, agriculture, and art. The occupations played different roles under the fengjian system.
Wisdom can be defined as the ability of utilizing experience and knowledge with common sense and insight. Judaism is a religion based on the relationship between God and man and to the Jewish wisdom means having insightful knowledge of the relationship between oneself and God. According to their traditions, the Jews believe that the religion started with a covenant between God and Abraham, who is considered as the father of Judaism. Judaism is governed by a number of principles which help the Jews to live a holy life that they are expected to live. In Judaism, God is seen as the overall and everything must start and end with God, he is omnipresent and transcendent. The lives of the Jews must begin with an obedience and understanding of God. This obedience is then transferred to the society. The relationship between God and human beings must be mutual, in the sense that human beings must reciprocate. These relationships are based on mutual connectedness, which is why in Judaism wisdom comes from having a mutual relationship between oneself and God. (Simcha, 1997).
Main body
The Jewish lives are based on making God happy, that is by surrendering everything to God, as this is seen as trying to make God happy thereby bringing joy to God. For example, it is considered as worthless if someones love depended on others but rather it should depend on God. In Judaism if someones love is given by God then everything else is good even the relationships with others, therefore, the Jewish aim at having smooth relationships between oneself and God.
Understanding the relation between oneself and God is seen as the beginning of wisdom. There are Jewish who even believe that reconciliation, peacemaking and healing can be achieved by prayers. This is as a result of a deep understanding of the laws and ways of God. This relationship enables one to know that prayers can be said in the midst of a quarrel and it can resolve conflicts. This enables the Jewish to know how to relate to one another. (Elkins, 2007).
In Judaism one should not do anything without God. This is from their beliefs and traditions that God is their guider and protector. This knowledge is derived from their traditions that God guided and protected their ancestors from harm and guided their steps in the way that he wanted. But one should lead a righteous life in line with Gods commands and a good relationship with him in order for one to prosper in life. This is in terms of his/her relationships with oneself, others and the society at large. (Elkins, 2007).
Confucius was a Chinese social philosopher and thinker whose philosophy has greatly influenced Japanese, Korean and Chinese life and thought, throughout history. His philosophy emphasized on the relationships between oneself and others. He advocated for sincerity, justice, personal and governmental morality and correct social relationships.
In terms of sincerity, he advocated for the honesty among the leaders and the social classes that existed in the society. He noticed that leaders will defend their fellow leaders regardless of the truth. (Simcha, 1997)He therefore advocates for co-existence among all the people.
In terms of justice, he advocated for justice to be justly imposed in order to have peaceful co-existence. The society should also have a proper allocation of things between different people, be it wealth, reward, power or respect. If things are properly distributed then conflicts in the society will not be there. This is why Confucius advocated for proper relationship between oneself and others as the basis for peaceful co-existence.
As noted by Simcha (1997) Confucius advocated for correct social relationships, that is, the relationships that are formed between oneself and fellow human beings. The social relationships can include the relationship between an individual who belong to a certain group, relations between groups of people and relations between a group and an individual. These social relations form the basis for social groups, systems, movements, structure and organization. Social relations are dictated by the social norms that are found in the society. Each person in the society has a social position and if people respect these social positions then peaceful co-existence will be achieved. Wisdom dictates that social positions should be respected in order to have peaceful co-existence in the community. Social harmony is one of the greatest goals in Confucianism, this is because it is only when an individual knows his /her position in the society and practices his/her part well that social harmony is achieved. In relation to social relations, certain virtues are to be used in order to live in harmony. Some of these virtues include: Filial piety to mean of a child to show to the parents. Each participant has a role to play in the society and relationships are sacred for instance if a child committed a crime against a parent he/she was severely punished as compared to other criminals. Loyalty is another virtue that he advocated, and it was also seen as an extension of someones love towards family, friends or spouse. Confucius also advocated for humaneness, that is, what one did not wish for himself/herself, he/she should not wish that for others. This was especially so in relation to the rulers and the ruled. A ruler who is inhumane risks not going to heaven, therefore he advocated for leaders to be humane to their subjects.
The term junzi translated in English to mean a nobleman is important in Confucianism. Every person should aim at being the perfect man; people are supposed to be morally upright, show loyalty and piety where necessary and humanity. If one has the knowledge about how society works, then one will be in a position to have a clear understanding of what to avoid and how to relate well with others. According to Confucianism, if people adopt the gentleman nature and treat each other with the respect that one deserves, then the social relationships in the society will be fine. People should aim at improving the relationship between self and others.
Conclusion
Both Judaism and Confucianism are important concepts in any society. This is because they aim at improving ones relationship with the other people in the society whether the authority is from God or just the expectations of the society. If they are employed in everyday life they would help to improve mans relationship in the society. (Joseph, 1994) This will be out of obedience for God (Judaism) and just the need to treat other human beings as we would like to be treated (Confucianism).
Work Cited
Joseph, Telushkin. Jewish Wisdom, New York: William Morrow, 1994.
Rabbi, Dov Peretz Elkins. The Wisdom of Judaism, Woodstock, VT: Jewish lights publishing, 2007.
Simcha, Raz. Hasidic Wisdom: Sayings From The Jewish Sages, Northvale, NJ: Jason Aronson Publishers, 1997.
Yutang, Lin. The Wisdom of Confucius. New York: Modern Library, 1994.