Category: Confucianism

Confucianism is one of the worlds major philosophic and spiritual teachings, primarily practiced in Asian countries and China in particular. It is based on the various ideas of Confucius, comprising the moral and spiritual backbone of a number of nations. For its country of origin, China, Confucianism remains a source of many moral and behavioral principles, which shapes how people practice it and interact with it. Most of the countries where this movement is widely recognized have a considerable ethnic Chinese population. However, there are exceptions to this trend, which this work will attempt to focus on. Indonesia, the nation where Confucianism is being actively practiced by only an inconsiderably small fraction, has made the ideology part of its official religions. A country with 0.005% of the population being Confucians has established the practice into law in a way not many others do today (Setijadi). The relationship of Indonesian people to Confucianism is therefore unique and has a weighted history to it, encompassing the effects of global information exchange, Indonesian nationalism and European Colonialism.

The subject presents both a personal and intellectual curiosity; therefore, it will be discussed in more detail in an organized fashion. The main thesis is that Indonesia has developed a strictly unique view on Confucianism through a combination of foreign influence, nationalist ideas and modern understanding of the teaching among its practitioners. This paper will touch upon the historical origins of Confucianism in Indonesia, how it came to develop to its current state, the relationship between its practitioners, Chinese heritage, and the government. Additionally, I will also attempt to touch upon the incorporation of Confucian values into both the lives of Confucians and the rest of the Indonesian population.

The most notable fact about Indonesias Confucianism is that it originated from Europe and was translated into practice through a second-hand understanding of the ideology. For a large portion of its existence, Indonesia has been a Dutch colony, which introduced western thoughts into its development and majorly altered the way the nations thought was formed (Sutrisno). Scholars and enthusiasts argue that the knowledge about Confucianism was first transmitted from China, after which the ideas were altered through the Dutch lens and delivered to Indonesia through print media (Sutrisno). Both Christianity and modern understandings of Confucianism as a movement have come to shape how it is understood by its practitioners.

Partially, intra-Asian networks transferred information from other nations nearby, such as Singapore and China, which additionally helped Confucianisms popularity. However, direct access to Confucian ideas and their origin was blocked for the nation because the Dutch colonists introduced a strong anti-Chinese sentiment and used segregation policies to limit the spread of knowledge about the Chinese culture (Sutrisno). Genealogical groups descended from China, or Chinese Peranakans were strictly controlled and faced a language barrier when trying to access the original texts of the Confucian movement (Sutrisno). Later down in history, Independent Indonesia still sought to define itself as having a unique approach to Confucianism, one starkly different from the original practices and more in line with the countrys development (Chuarsa). This process was completed with the introduction of Christianity-influenced structures of worship.

A number of rituals and practices found in the usual Chinese Confucianism are not present in Indonesia, and many others take drastically different forms to their original counterpart. In particular, worship takes a centralized form, with a congregation of people and a central preacher being present to give their sermon (Chuarsa). The original Chinese way of practicing Confucianism is more strictly individualistic and does not require specific dates, times, or types of organization. Analects are considered to be the key piece of literature used in teaching and understanding Confucianism.

When discussing the practices of Indonesian Confucians in terms of their relationship with the Analects, a number of interesting connections emerge. The book, created as a way to promote human cultivation and moral values, places high importance on the subject of rituals. To quote directly from the book, Lead them through moral force (de) and keep order among them through rites (li), and they will have a sense of shame and will also correct themselves. (Theodore et al.). Chinese Peranakans have worked with the government to standardize and conceptualize the Indonesian Confucian practices on a nationwide level, helping maintain a specific structure to the nature of their religion. This action, in a way, follows the outlined principles of governance through both discipline and rites, the key lesson taken from the analects. Indonesians, then, manage to organize specific, complex, and necessary rituals around the Confucian religion, paying respects to the book of analects and its message.

Works Cited

Chuarsa, Ira. The Invention of Indonesian Confucianism. The Center for Religious and Cross-Cultural Studies, 2017, Web.

Setijadi, Charlotte. Talking Indonesia: Confucianism. Indonesia at Melbourne, Charlotte Setijadi, Web.

Sutrisno, Evi Lina. Negotiating the Confucian Religion in Indonesia: Invention, Resilience and Revival (1900  2010). Scholarly Publishing Services  UW Libraries, 1970, Web.

Theodore, De Bary Wm, et al. Sources of Chinese Tradition. Columbia University Press, 1999.

The book Introducing World Religions by Charles Farhadian addresses two religions that emerged in East Asia, namely, Taoism and Confucianism. The author seeks to create a dialogue whereby the reader understands the origin of the two socio-philosophical traditions that have become prominent in most parts of Asia. The source illustrates the pervasiveness of the religions, the importance of the religions to most Asians, and how they are practiced. The author uses illustrations, and quotes from the Holy books to help readers understand the books contents better. The chapter clearly illustrates how Taoism and Confucianism are practiced, their origin, and notions behind the religions.

Farhadian has masterfully provided a clear framework that is useful to all readers, regardless of their religion. In the book, the writer discusses Taoism and Confucianism difference as compared to other religions in the world (Farhadian, 2015). The two religions are more of philosophies and traditions than they are religion. Hence, they can be considered as religion-philosophical.

The writer explains that what makes the two religions unique and different from the rest is that they do not posit the notion of a God or a personal force that directs the activities of the world or that must be placated or relied upon for salvation (Farhadian, p. 257, 2015). Farhadian further explains that Taoism and Confucianism are very different from Christianity and Muslim religions, which are monotheistic, and account for their members (Farhadian, 2015). On the other hand, in Taoism and Confucianism, the number of members attending worship places is not essential unlike Muslim or Christians.

The chapter gives a perspective of how the two religions operate, what their beliefs are, and how they differ from other religions. The section is well written and explained, making it easy to read and understand. Farhadian explains the two religions in details, their origin, their concepts and practices.

Reference

Farhadian, C. E. (2015). Introducing world religions: A Christian engagement. Baker Academic.

Introduction

The Tale of Kieu by Nguyen Du is one of the most prominent Vietnamese poems, depicting the life of a woman who had to save her family by sacrificing her own life. This poem presents the social and political challenges of the 18th century, when two dynasties, Nguyen and Trinh, were fighting for power. On the example of one woman, the author shows the beliefs and cultural traditions of the identified epoch. Although Vietnam of the 19th century was dominated by men, the female character, Kieu, represents Confucian morality that helped her to fulfill her obligations, overcome critical challenges, and reunite with her family.

Confucian Morality as the Main Driving Force

According to the ideas of Confucius, a person should not proceed from an individual moral position in his or her actions or yield to impulses, such as anger, love, or hatred. People must invariably proceed from the moral dogmas prescribed by Confucius, regardless of what suffering it may cause (Sheldon 2). The Confucian logo can be formulated as overcome yourself and restore the rituals, which is evident in The Tale of Kieu. When the protagonists brother and father are left without all their wealth, Kieu becomes a prostitute to protect her family. More to the point, a person was dissolved in society, losing his or her individuality and following all the moral and ethical standards (Sheldon 2). Having no independent moral value, Kieu can be considered as a faceless but integral element of the system of social relations. In other words, her attitudes and actions exist only in connection with others, which, nevertheless, is supported by her commitment to the family.

The question of Kieus morality takes the central place in the identified problem. On the one hand, she became a prostitute and had several husbands across her life, which seems to be immoral. On the other hand, the woman was forced to do so to ensure that her family would be safe and secure. The environment in which the actions happen is critical to understanding the decisions that were made by the protagonist. Namely, it was stated that the best way to unite society could be achieved by strengthening the position of the family and encouraging respect for parents in every way (Van Duong 156). The poem shows that in Vietnam, the family was considered the core of society. The interests of the family far exceeded the interests of Kieu, who was considered only in the context of the family through the prism of its problems: when evil strikes, you bow to circumstances (Du 87). For example, the girl fell in love with Kim Trong, but there was no opportunity for her to be with him.

The Vietnamese Confucian morality lies in the foundation of The Tale of Kieu, serving as the source of support for the main character. Despite her numerous challenges, the young woman did not give up on the androcentric world of that time. While being separated from her family, Kieu ultimately reunited with her parents and her first love (OzoliFa 135). According to Confucian values, a daughters filiality, as well as moral propriety, were the key aspects for any female. It should be stressed that this poem was written in the period of launching the Laws and Regulations of the Imperial Viet that reinforced male domination in the country (OzoliFa 131). One may suggest that the intention with which the author used an image of a young girl and prostitution is to demonstrate the system of values of that time. It seems that pimps were compassionate to women, especially for those who had to pay the debts of their families. In other words, the readers observe a well-designed yet morally-controversial system of relationships in Vietnam of the 19th century.

Accordingly, Kieu can be justified for being engaged in prostitution and other seemingly incorrect behaviors. It is especially important to stress that this justification is possible in the given context, but it can be completely inappropriate in other conditions. In addition to Confucian ideas, the influence of Buddhism is also evident. Namely, the concept of dharma can be applied to this situation as a cycle of suffering and well-being to support and make the universe possible. Dharma includes a set of duties, conduct, virtues to determine a correct way of life, which was followed by this heroine. The Confucian approach to male dictate is another issue that identified the life of Kieu, who had to be submissive to her father, brother, and son in widowhood (Rato 69). Chastity and filial piety are the key virtues that made her save her family by means of actions that were not preferable for her.

The social and cultural impacts of Confucianism and Buddhism can be traced not only in the protagonists behaviors but also in her family and environment as a whole. In turn, the family of the main heroine also follows the prescribed virtues and believes that a child first pays the debts of birth and care (Du 21). It does not mean, however, that her family treats her as a slave or unwanted child. Instead, the father notes that you raise a daughter wishing she might find a fitting match, might wed a worthy mate (Du 32). It is clear that he does not like the idea of selling her daughter to a brothel, but he considers that it is her duty in this case. The father puts the interests of the family higher than those of her daughter or himself. The marriage with a man who had sufficient financial stability was seen as a contract for preserving a family. In the given case, a contract is made with the same idea yet in a different form.

Another major factor is Kieus personal adherence to her family and a sense of duty before her parents. The first example of such behavior can be observed when he refuses Kim, which is opposite to her personal interest of love. The girl mentions that treat not our love as just a game; please, stay away of me and let me speak (Du 37). These lines show that this young woman has virtuous thinking that is integrated into her system of values. The way her parents raised her determines not only her life but also the future of the whole family. This is the presentation of the entire epoch that lived according to a patriarchal order, in which the authority of the head of the family was always absolute. It was expressed in the complete submission to his decisions of all family members. The internal sense of duty allows Kieu to survive the most challenging situations of rape and submission since she understands her important role in her familys fate.

Kim Trong, the first love of the main character, is described as a noble and faithful person, who also has romantic feelings to Kieu. At the very beginning of the poem, the couple understands that they cannot be together, but they get married without sexual relationships in the end (OzoliFa 133). This shows that they followed the rules of Vietnamese society. Nevertheless, a tendency towards valuing personal wishes can also be traced in this poem. Despite his parents requirements, Kim chose Kieu, which clarifies that a males destiny was also challenging at that time. Kim overcomes prejudice and stereotypes that were inherent in society, which allows him to reunite with his beloved woman. From this point of view, the poems morality is associated with remaining committed to loving instead of economic, political, and social challenges.

Conclusion

To conclude, The Tale of Kieu is a Vietnamese poem that presents the life of a young girl. Although she had to sell herself to a brothel to cover her familys debts, he can still be justified as a moral person. The analysis of Confucian rules and prescriptions regarding family and the duty of children before parents makes it clear that Vietnam of the 19th century was a patriarchal and Confucianism-based society. Across the poem, the readers observe the struggles of Kieu, the thoughts of her family, and support from religion. Even though Confucianism morality identified the submissive role of women, it still helped them to fulfill their duties. It is especially important to consider this poem in the context of Buddhism and Confucianism of that time as the key determining factors that impacted peoples decisions. Thus, the poem describes the importance of morality and religion on the example of Kieu, who overcame all the challenges.

References

Du, Nguyen. The Tale of Kièu: A Bilingual Edition of TruyÇn Kièu. Yale University Press, 1987.

OzoliFa, J
nis T
livaldis. Religion and Culture in Dialogue. Springer, 2016.

Rato, Montira. Filial Piety and Chastity in Nguyen Dus The Tale of Kieu. Manusya: Journal of Humanities, vol. 10, no. 4, 2007, pp. 66-75.

Sheldon, Mary F. Confucian and Buddhist Values in Nguyen Dus the Tale of Kieu. East-West Connections, vol. 8, no. 1, 2008, pp. 1-5.

Van Duong, Nguyen. The Characteristics of Confucian in Vietnam from XVI to XVIII Centuries. RUDN Journal of Philosophy, vol. 4, 2016, pp. 154-160.

Religion and philosophy are thought to be inextricably linked in the East. Confucianism is a belief founded on the ethics and philosophy of Confucius, a Chinese philosopher (Weiming, 2021). Confucianism is more commonly described as a social and ethical doctrine than religion. Confucianism does not have a deity, but it embraces the veneration of ancestors and Confucius as a wise teacher and master (Weiming, 2021). Confucius, also known as Master Kong or Kong Fuzi, taught a school of philosophical, sociopolitical and moral views that influenced East Asian culture and history. Generally, Confucianism highlights individual moral character, self-improvement through education, deterrence to elders and government, service and competence, and the notion that people and states/authorities are perfectible.

Confucianism is based on the premise that people spend their lives perfecting themselves and maintaining a healthy relationship with nature. The philosophy recognizes that the tian (heaven) idea is unique to Zhou cosmology and was related to the early Chinese affluent kings moral generosity (Weiming, 2021). In essence, this was termed dao, which was seen as how life worked and was neither a divine gift nor inherently earned (Weiming, 2021). In essence, people are born with a corrupt nature that can be regenerated through moral education. The notion stresses that the laws of appropriateness should lead and constrain appetites and that character should be fashioned via the orderly observance of ceremonies. The code profoundly influences habits by adequately managing emotions and ensuring inner harmony. Junzi, or gentleman, were people who followed these beliefs. Despite the hardships, Confucius became a man of honor, gaining the talents expected of those born into aristocratic homes. Music, carriage driving, and mathematics were among the abilities required. Confucius also became a master of a collection of literature known as the Confucian classics.

The brief narrative of Confucius life highlights the idea of individual moral character and self-improvement through education. First, Confucius demonstrated that even if an individual was not born into an aristocratic family, they could still be a gentleman or a noble. Second, Confucius had a great deal of love and respect for the family. Third, because Confucius was so passionate about learning, works like the classics were introduced. Fourth, Confucius wished to apply their knowledge to the betterment of society. Generally, the philosopher might have had a happy life as a successful teacher and scholar. Yet, Confucius heart and mind yearned for a chance to do something about the societal inequities that plagued the generation.

Confucius had various disagreements with the way the mandate of heaven was initially formed, albeit embracing the moral character of the order of heaven. At least two distinctions can be made to clarify the ethical standards. First, heaven (tian) was initially considered a spiritual realm populated by spiritual beings or gods (Weiming, 2021). However, Confucius remained silent on whether heaven was a spiritual sense. Confucius saw heaven as a type of reality that protects the moral order in the universe and, as a result, establishes the road or way (tao) for humans to achieve moral greatness. According to Confucianism, people must have a sense of morality and conduct criterion of loyalty, and a compassionate person must be beneficial to others (Feng, 2020). In essence, it is a form of reality that was not created by humanity, as even the most powerful emperors were subject to its command. Desires are restrained, and individuals must follow a strict moral code. Generally, there is no explanation or reason cited for Confucian virtue or views in many circumstances.

Confucianism supports proper behavior and highlights the significance of avoiding confrontation, societal responsibility, and elder submission and deference. Confucius felt that filial piety, as expressed in the bond between father and son, entails the son respecting and not violating the father, but also that the son can provide the father with accurate views or ideas (Feng, 2020, p. 287). Mencius expanded Confucius ethical notion of honoring the father and elder brother, and it eventually became a general moral norm accepted by all social strata. Mencius emphasized the importance of using filial piety to teach the people for them to comprehend the morals of filial piety and reverence for elders (Feng, 2020, p. 288). Confucianisms relationalism is exemplified by ceremonial practices such as greetings, respectful behavior, bowing to seniors, and pupils standing when a lecturer or teacher approaches (Baumann & Winzar, 2017). Additionally, Mencius stressed loyalty to the emperor in the emperor-minister relationship (Feng, 2020, p. 288). In essence, if individuals want to accomplish everything correctly, they must work with others and assist them in succeeding, which is precisely what the term loyalty means.

Confucianism emphasizes work ethics and better service to the people. Confucianism is expected to positively impact workplace conduct, especially service delivery (Baumann & Winzar, 2017). Personnel presentation in a service environment refers to a frontline employees general demeanor and ability to give a seamless and natural-flowing customer experience. Providing correct assistance while keeping a pleasant atmosphere during the process is a common goal in most industries. Confucian morality arose from a practical need to ensure the proper operation of families (Zhang, 2021). According to Zhang (2021), the ideology later became a liaison between individuals and the government, resulting in an organizational consensus between the household and bureaucracy. Confucius brought about a revolutionary idea that man deserved the right to govern through competence rather than inheritance. The primary condition of benevolence is to comprehend concepts of appreciating others from a positive perspective, reaching a mutual tolerance and ensuring good outcomes.

Finally, Confucianism emphasizes the notion that people and states/authorities are perfectible. Confucius endeavored to redefine and rejuvenate the family, the school, the community, the state, and the kingdom, which had been crucial to political stability and social order for generations (Weiming, 2021). Confucius refused to accept the status quo, stating that wealth was the most critical factor. The philosopher believed that virtue (de) was necessary for individual dignity, social cohesion, and political order, both as a personal trait and as a managerial need. Confucianisms fundamental role was reformist, ideological, and spiritual. As a result, it established a high standard for family interaction, with members treating one another with love, respect, and care for everyones needs. Additionally, it put more emphasis on the state, requiring the ruler to be a father figure to the people and to provide for their basic requirements. Moreover, it demanded officials advocate for change by speaking out against their rulers and refusing to serve those who were corrupt.

In brief, Confucianism promotes individual benevolence and education, individuals responsibility to serve the state and the concept that a people and its government are perfectible. Confucius identified a set of virtues, known as Confucian virtues, that a person must possess to be junzi. The attribute entails speaking, behaving, dressing appropriately, and respecting seniors in specific social contexts. Generally, through their teachings, Confucius made a profound impact on the lives of Ancient Chinese people and the current world.

References

Baumann, C., & Winzar, H. (2017). Confucianism and work ethicIntroducing the ReVaMB model. In The political economy of business ethics in East Asia: A historical and comparative perspective (pp. 33-60). Chandos Publishing. Web.

Feng, F. (2020). The modern examination of Confucian filial ethics. Open Journal of Social Sciences, 08(12), 286-294. Web.

Weiming, T. (2021). Confucianism. Encyclopedia Britannica. Web.

Zhang, J. (2021). Is the Confucian ethic a hindrance to economic development in China? Economic and Political Studies, 9(3), 255-314. Web.

Confucianism is an ethical-philosophical doctrine that became widespread in the countries of the Asian region. The main issues are the relationship between rulers and subjects, moral qualities, and virtue as obligatory character traits for all people. The teachings of Confucius have developed as one of the greatest because they include historical, poetic, governmental, and many other points. Smith calls it a one-man university (2009, 156), indicating the plurality of the teachings and their significance. In a subchapter on Confucius responses, he suggests that love and adherence to tradition are part of the perception of the world within Chinese civilization. Arguably, the grandeur of routine, vitality, and nature have become central concepts in Confucianism. Concepts are revealed: Jen  the ideal relationship between people, Chun tzu  the term of relationship, Li  propriety and pride, Te  powe the man ruled, Wen  the arts of peace. Smith wonders whether Confucianism is a religion or an ethic and concludes that the difficulty in defining it is based on humanism (2009). Finally, when discussing the impact on China, it is worth noting the breadth of prevalence that has led to the greatness and power of societys perception.

Reference

Smith, H. (2009). Confucianism. In The worlds religions. HarperOne (pp. 157-196).

Introduction

Confucianism and its practices have left their mark on the history of many Eastern countries, especially China, and can be seen in the attitude toward academic success that is commonly inculcated in children from a very early age. Moreover, just as important is the imprint of the dogma of family hierarchy and respect for elders in the mentality of the Chinese. Often, however, incorrect interpretations of teaching and an aggressive authoritarian parenting approach can have a negative impact on the mental state of children. Confucius created his school to generalize ancient Chinese traditions and mans spiritual and moral improvement (Chang, 2018).

The philosophical system of Confucius laid the foundations not only for the subsequent ideology of the Chinese state but directly influenced the approach to parenting even until nowadays (Yang. 2019). Therefore, the influence of Confucianism led to the establishment of distinct approaches to parenting styles, notably high parental expectations in the academic field, respect for familial ties and the elderly, and prioritizing of reputation rather than a childs mental health.

Boosting Student Performance

Several tenets of Confucianism is related to education and its importance in the life of any person, and it is is firmly embedded in the very understanding of the upbringing process in China. Confucius believed that education was the path to character creation and should be perceived as a transformation process into a noble person. The most vital component of Confucianism is based on the vision of human excellence (Charlene, 2017, p.2).

As a result, every individual is expected to create and improve their character, striving for perfection in life and work environment (Su, 2019). In this situation, junzi is used to characterize the path toward moral improvement and enlightenment from the point of view of Confucianism, and it is defined as a prerequisite (Huang & Gove, 2018). Confucius believed that a person becomes better and more moral by striving to correct shortcomings and wrong actions (Lieber et al., 2018). Therefore, education and the development of ethical norms have occupied a priority position in the Chinese education system, including parenting (Lin, 2019). For centuries, people who followed the tenets of Confucianism have used learning as a form of self-improvement through the assimilation of moral and ethical norms and submission to traditions, aiming to teach that to their offspring.

Such notions transformed the traditional Asian upbringing styles, emphasizing the importance of academia. Nowadays, the parenting style in China is based on the idea of educating offspring and pushing them toward excellence in many fields. Chinese families prioritize education and honor the family name so that they raise their children to become dignified members of society (Peters, 2020). As a form of showing gratitude to their parents, children try to become successful and work hard to meet the familys expectations (Cai et al., 2020). Regardless of their financial situation, parents strive to give their children a decent education (Zhu & Chang, 2019).

During childhood, in addition to school classes, clubs and sports sections are mandatory and are encouraged by parents (Deng & Smith, 2018). Later in life, in educational institutions, strict discipline is maintained starting from kindergarten, and the child is busy from morning to evening.

The pressure is put on children by their parents from a young age. Learning begins from infancy, and at the age of one and a half, children are taught counting, singing, and physical education (Ding & Goh, 2020). By the age of three, the child already knows several hundred hieroglyphs. The upbringing and education of children are engaged in the family (Hu et al., 2019). It takes many years of hard work, and yet, it is considered a matter of honor for the whole family to benefit and teach a poor but capable relative and promise her many benefits in case of success, which usually stimulates charity (Vermander, 2019). As a result, Asian families, including Chinese families, practice strict parenting styles, requiring high academic performance and encouraging children to hone their skills in different fields. Thus, the level of competence of children in the family not only serves as an indicator of so-called human excellence but puts a higher value on the family name.

Determining Family Structure

The second tenet of Confucianism is related to family structure. Confucius placed a strong emphasis on filial piety, the link between caregivers and children, as well as other ties within families. He also stressed societal structure, accentuating several types of human connections according to Confucianism: ruler-minister, father-son, husband-and-wife, elder-younger, and friend-friend (Shek & Chan, 2018). This draws a distinctive line and implies specific rules that pertain to the behavior expected from the individuals, stating that a friend-friend relationship will differ from a father-son relationship (Shek & Chan, 2018).

In this sense, Confucianisms philosophy revolves around the notion of loyalty to ones family and respecting the people in authority. This dedication may manifest as ancestor worshiping, deference to authoritative parenting, or the use of familial metaphors to characterize the ruler and his regime, such as the son of heaven (Van, 2019). For Confucian principles, the family is the most significant social unit, and loyalty to the family could only benefit the wider community (Zhou, 2022). Therefore, according to Confucianism, one should always love their family before turning their affections outward, and such love benefits every person in the community, setting the foundation for societal norms and standards.

Indeed, such Confucianisms approaches to social ties manifested in the modern Chinese parenting style, which accentuates a specific familial structure within the household. In China, providing for elderly relatives is viewed as the familys most important duty (Pezzutto, 2019). For senior Chinese people, close relatives are their primary source of material, mental, social, and moral support. Children frequently assist in providing their elderly parents with support and care, and such parenting results in compliance with the Chinese (Wang and Lu, 2021). In China, it has long been customary for children to be legally obligated to assist their elderly parents (Xu & Campbell, 2018).

It is the childs duty to demonstrate their values of respect when their parents grow older since parents nurture the offspring. As a result, one can see how deeply Confucianism beliefs are ingrained in Chinese families and how many duties are seen as rather obligations of children, and there are no discussions regarding them, but expectations of respect and support of the elderly and immediate family. Parental style is, therefore, based on teaching children to respect those in control and expect obedience and support from their offspring once they grow older.

Deteriorating Mental Health

Finally, Confucianism claims that people need to maintain their inner strength and not let external factors disrupt it, which implies that Confucianism promotes the reinforcement of stamina. Some Confucian ideals and rules are regarded as safeguards for psychological well-being (Thu et al., 2021). For example, it is advised to preserve mental peace and lessen depressive feelings by reading the Zhongyong, meaning Doctrine of the Mean (Badanta et al., 2022). It is believed that people with greater degrees of Confucian attitudes are better able to handle stressful circumstances.

The given concept of building character strength is implemented in the Chinese parenting style, when parents put greater emphasis on other factors, such as academic excellence or respect for the family. It is commonly believed that Chinese parents are one of the worlds strictest, even authoritarian, parents (Sun, 2020). It is a frequent situation for them to pay little attention to childrens personalities and mental vulnerability. To teach the younger generation discipline, modern Chinese rarely praise, and even for the slightest offenses, they can punish their children (Zhu, 2020). Despite such restrictions, the Chinese, when they grow up, do not hate, but on the contrary, love and infinitely respect their parents and feel a sense of great gratitude (Arthur, 2019). Growing up, they take care of their parents, convincing them they have raised decent people (Vuong et al., 2018).

The overall parenting styles are, therefore, not devoid of love completely, but rather love is manifested in different aspects, such as teaching excellence, perseverance, character strength, and order. However, it is still important to note that Confucianisms ideals put pressure on children, which might lead to the deterioration of their mental health.

Conclusion

Undoubtedly, Confucianism led to the establishment of approaches to parenting styles, expectations in the academic field, and respect for familial ties and the elderly. Confucianisms philosophical and ethical teaching, carried out within the framework of classical Confucian education, contributed to the formation of the cult of literacy and education in Chinese society. Children are expected to perfect in different fields and strive for perfection in the academic realm, which illustrates the remnants of Confucianisms tenet about human excellence. In this sense, Chinese families place a high value on education and upholding the honor of their family name in order to create honorable citizens. Another influence of Confucianism on Chinese parents is through respect for family and the elderly since the rule of Confucius is to revere those in control, and through family, the community becomes better.

References

Arthur, S. (2019). Contemporary religions in China. Routledge. Web.

Badanta, B., González-Cano-Caballero, M., Suárez-Reina, P., Lucchetti, G., & de Diego-Cordero, R. (2022). How does Confucianism influence health behaviors, health outcomes and medical decisions? A Scoping Review. Journal of Religion and Health, 61(4), 26792725. Web.

Cai, G., Li, W., & Tang, Z. (2020). Religion and the method of earnings management: Evidence from China. Journal of Business Ethics, 161(1), 71-90. Web.

Chang, K. M. (2018). New wine in old bottles. Sinicisation and state regulation of religion in China. China Perspectives, 2018(2018/1-2), 37-44. Web.

Deng, J., & Smith, C. A. (2018). The rise of New Confucianism and the return of spirituality to politics in mainland China. China Information, 32(2), 294-314. Web.

Ding, S. L., & Goh, K. L. (2020). The impact of religion on language maintenance and shift. Language in Society, 49(1), 31-59. Web.

Huang, G. H. C., & Gove, M. (2018). Confucianism, Chinese families, and academic achievement: exploring how Confucianism and Asian descendant parenting practices influence childrens academic achievement. In science education in East Asia. Springer, Cham, 41-66. Web.

Hu, J., Zhang, Q. M., & Zhou, T. (2019). Segregation in religion networks. EPJ Data Science, 8(1), 6. Web.

Lieber, E., Fung, H., & Leung, P. W. L. (2018). Chinese childrearing beliefs: Key dimensions and contributions to cultural-appropriate assessment development. Asian Journal of Social Psychology, 9(2), 140-147. Web.

Lin, Z. (2019). Ganoderma (Lingzhi) in traditional Chinese medicine and Chinese culture. Ganoderma and Health, 1-13. Web.

Peters, M. A. (2020). Educational philosophies of self-cultivation: Chinese humanism. Educational Philosophy and Theory, 1-7. Web.

Pezzutto, S. (2019). Confucianism and capitalist development: from max Weber and orientalism to lee Kuan Yew and new Confucianism. Asian Studies Review, 43(2), 224-238. Web.

Shek, D. T., & Chan, L. K. (2018). Hong Kong Chinese parents perceptions of the ideal child. The Journal of Psychology, 133(3), 291-302. Web.

Su, K. (2019). Does religion benefit corporate social responsibility (CSR)? Evidence from China. Corporate social responsibility and environmental management, 26(6), 1206-1221. Web.

Sun, A. (2020). To be or not to be a Confucian: Explicit and implicit religious identities in the global twenty-first century. In Chinese Religions Going Global (pp. 210-235). Brill. Web.

Thu, T. N. M., Thi, T. D. V., Thuy, N. T., & Huy, D. T. N. (2021). Confucianism theories and its influence on vietnam society. Ilkogretim Online, 20(4). Web.

Van, V. H. (2019). Comparative Buddhism in India, China, Vietnam and the spirit of localization in Vietnamese Buddhism. International Journal of Recent Scientific Research, 10(6), 1-7. Web.

Vermander, B. (2019). Sinicizing religions, sinicizing religious studies. Religions, 10(2), 137. Web.

Vuong, Q. H., Bui, Q. K., La, V. P., Vuong, T. T., Nguyen, V. H. T., Ho, M. T & Ho, M. T. (2018). Cultural additivity: Behavioural insights from the interaction of Confucianism, Buddhism and Taoism in folktales. Palgrave Communications, 4(1), 1-15. Web.

Wang, J., & Lu, J. (2021). Religion and corporate tax compliance: evidence from Chinese Taoism and Buddhism. Eurasian Business Review, 11(2), 327-347. Web.

Xu, S., & Campbell, H. A. (2018). Surveying digital religion in China: Characteristics of religion on the Internet in Mainland China. The Communication Review, 21(4), 253-276. Web.

Yang, F. (2019). The definition of religion for the social scientific study of religion in China and beyond. Concepts and Methods for the Study of Chinese Religions I: State of the Field and Disciplinary Approaches, 23-44. Web.

Zhou, X. (2022). Localisation of Christianity in China: Difficulties in and possibilities of achieving harmonious cultural integration. Journal of Beliefs & Values, 43(3), 320-330. Web.

Zhu, N., & Chang, L. (2019). Education and parenting in China. In School systems, parent behavior, and academic achievement (pp. 15-28). Springer, Cham. Web.

Zhu, Y. (2020). Heritage and religion in China. In Handbook on Religion in China. Edward Elgar Publishing. Web.

Introduction

In Chinese society, Confucianism and governance are intertwined such that the two are dependent on each other. We cannot discuss governance without involving some principles that are associated with the Confucian system in China. While the Chinese people are extremely religious, they are also known to be politically clued-up. Examining the Confucian characteristics involves examining the Chinese political setup by extension. Confucianism influences the entire cultural habits in China. This essay demonstrates that the Chinese culture is based on Confucian principles which include filial piety, loyalty to the government, and proper behavior.

Confucianism is a social system

Confucianism is a culture guided by certain principles and not a religion. This culture was created during the autumn and winter era when there was a conflict in China. Confucius was the author of the Confucian philosophies. Prior to his philosophies, he had noted that there were numerous conflicts arising among humans. These conflicts led him to think of amicable ways of managing society to restore law and order. The Confucian system was therefore created to enhance filial piety, kinship, as well as loyalty. These principles govern the ways of men in terms of behaviors. For instance, it outlines how gentlemen should behave in different situations such as while eating. Other than building social characteristics, the system also outlines leadership skills to direct rulers and shows them how to govern with benevolent concerns.

Confucian principles

The fundamental principle in Confucianism is to restore order and harmony in society. Confucius divided humanity into different ranks and argued that harmony would be achieved if every human being understood their rank in life. According to Confucius, the world would be a better place if every person was aware of the best behavior in his/her rank. This is the essence of filial piety. The principle of filial piety dictates that every human should respect his or her elders, parents, and ancestors. By understanding our ranks and the behaviors expected of us, there would be fewer conflicts amongst human beings. In the same way, he also believed that it would be tragic if people were not behaving with respect to the regulations set for their respective ranks in life.

Chinese culture

Confucianism created a structure whereby those in lower ranks in life give reverence to those in higher ranks. This structure is accepted in the family setting as well as in governance. Consequently, the Chinese tend to be more respectful to authority than other cultures in different regions of the world. Their culture is principally shaped by Confucian ideologies. For instance, it is biased and selectively egalitarian. Only the people with the same rank on the social ladder have equal rights. The Chinese revere the culture of hierarchy and social differences. In other modernized countries, the culture of upholding authority is gradually fading away. However, the Chinese people are still holding on to it. In other countries like the United States, people from different social ranks can interact freely but in China, it is culturally wrong.

Conclusion

In most cases, Confucianism is wrongly interpreted or seen as a religion. This essay has however established and argued that contrary to this assumption, Confucianism is a social system meant to create harmony and order. To prove its claim, the essay has outlined the core principles and rationales passed on by Confucius to his followers. In conclusion, the paper also displays the Chinese culture and how it is influenced by Confucian principles. This essay is therefore a clear study focusing on the Chinese cultural characteristics with respect to Confucianism.

Confucianism seems to have been one of the major thoughts and ideas for 2000 years in conventional Chinese culture, and has been leaving a great effect on Chinese culture, economy, politics, and social psychology. However, with communist took over in 1949, Marxism ideology has replaced neo-Confucianism in China. With the influx of industrial development and intrinsic development of Chinese society in the modern era, emergence of significant social and ecological challenges have become quite common these days. Hence, a number of scholars are recommending to go back and follow the Neo-Confucianist thoughts again. It has been argued by Kim (2016) “human being can find much resourceful and valuable wisdom in Confucianism thoughts” which is mostly required and highly suggested in this quick changing and highly frustrating Chinese society. This particular essay is hence particularly aimed at analyzing the concept of Neo-Confucianism after 1949 in a broader sense, throwing light over its history of origin, conceptual and theoretical framework, highlighting the strategical approaches and pointing out the overbearing differences of this concept. The essay eventually argues that Neo-Confucianism has been one of the concepts that has undergone the serious modifications to fit with the modern thoughts even after being an archaic thought, developed ages back. The essay first develops the background, then goes on highlighting a brief history of its origin, followed by presenting its deep-rooted thoughts in simpler approaches, analyzing them from the different standpoints and finally summarizing all the aspects effectively at the end.

Neo-Confucianism seems to have a significant impact on the different fields like religious, economic, environmental, social and others which evidently helped China to grow and get developed. The movement known as Neo-Confucianism started during 11th century with factional disputes among the intellectuals: between the reformists led by Wang Anshi and the conventionalists led by Sima Guang, between the rich-minded philosophies and traditional principles of governance. The movement went through a number of hectic period and got evidently changed and modified in the hands of Zhu Xi and later in the hands of Wang Yangming. However, both earlier and after falling of Qing dynasty in 19th century, Confucianism had undergone serious criticism and had been slapped as New Culture Movement. China’s traditional culture, as pointed out by Jung (2017), has been the only vector holding the nation back from becoming a modern nation-state. Considering science and democracy in China, in the growing intensity of Communism, the potential reformers after 1949 felt that salvaging in Confucianism may not seem to be worthy. Also, the intellectuals have been of this view that Confucianism, in order to match with the changing environment of these days, too, needs to undergo serious reformation. Especially they have referred to carpeting Neo-Confucianism with Buddhism and Western philosophy. Considering the effectiveness of ‘New Confucianism’ thought, a strong manifestation with the current challenges and contemporary issues have been developed in order to manage the issues (Lee, 2015). The new thought was although different from that of the Neo-Confucianism thoughts of the past, it has a significant simile with the current rapidly changing economic, social and political structure.

The concept and the main ideas of Neo-Confucianism philosophy is perpetually based on the social and ethical aspects of metaphysical ideas, considered as more humanistic and rationalistic in nature, stating that the human being of the universe can be recognized through the human reasons and activities (Kim, 2016). The concept is more critical to state that this is completely up to humanity responsible for the “creation of a harmonious relationship between the universe and the individual” (Nam-Ho, 2014). The thought of utmost rationalism and forward thinking approach in Neo-Confucianism stands in evident contrast to that of mysticism which is considered to a dominant thought of Chan Buddhism. Lee (2015) has been of this view that unlike the conventional Buddhists, Neo-Confucians are of this view that reality exists, and can be highly understood by application of the humankind. However, the explanation of reality has been seemed to be somewhat specifically dissimilar to that of the actual and archetypal Confucianism thoughts, depends more on unconventional thought of the school of Neo-Confucianism. Unlike Buddhism and Taoism, the concept of Neo-Confucianism checks into reality as a “tool of gradual realization of the Great Ultimate” that drives towards attaining more in-depth knowledge and also helps in seeing the universe from the detrimental and more humane viewpoint (Jung, 2017). Buddhists and Taoists in some respect have been seen depending on meditation to have the insight of the supreme reason Neo-Confucianists, in more higher degree, choose to follow the reasons, presuming that it is the thought and the reality that would help in developing the relation between the human life and the expectations (Goldin, 2014). Hence, it can be understood that the concept of Neo-Confucianism is more dynamic and strategic, rational and coherent to be practiced and followed that helps the followers to lead a more simpler life than leading a luxurious life.

Upsurge of Communism in China from 1949, Confucianism has been started to consider as ‘feudal ideology’, despite this fact that the socio-political structures of China has never been feudal in nature since Zhou dynasty. Gallinaro (2017) has opined that Marxism considers feudalism as an inevitable stage before Capitalism takes control. China had always been against of capitalism and the Chinese society had never accepted the capitalistic ideology. Goldin (2014) has regarded “Confucian ethics had been based on the family, so any remnants of Confucian thought were, obviously, regarded as a millstone around the neck of the ‘New China”. All traces of the Confucianism thoughts have been seriously eliminated. Mao’s approach to develop a new China came as a repercussion in the form of Great Proletarian Cultural Revolution between 1966 and 1976. However, after the death of Mao, it was under the leadership of Deng Xiaoping a process of liberalization and opening the connectivity with the West and the rest of the world started. This approach also included in the rehabilitation of monasteries and temples, giving the scholars enough opportunity to study on Confucianism. Choi (2014) has pointed out that from 1980 Neo-Confucianism had not been considered as a feudal ideology rather a legitimate philosophical system, a significant part of traditional Chinese culture. In 1982, with the acceptance of the new Chinese constitution ‘freedom of religious belief’, an intense boost to different religious ideologies had been given, but still Confucianism was not officially given the religion stamp. It has been critically ascertained that Confucianism acts more as a reformist idea that that of an ideological approach.

Post 1980, China seems to have received a serious growth in its economy. With Communist rule relaxed, Chinese organisations have started expanding their perimeters across the globe. Naturally, Chinese thoughts become more liberal and the concept of Neo-Confucianism got chance to studied not only in China but in the other countries as well. Countries like South Korea, Japan and others have started accepting Neo-Confucianist thoughts in comparison to that of China. Tiananmen massacre in China in 1989 seemed to have put the last nail in the Communist ideology since people had started experiencing a moral void in Chinese society which again boosted the urge of the common people to renew their interest in Confucianism. During 1990s, with opening the Chinese gates to the world, the country had significantly experienced ‘Confucius Fever’ (Lee, 2012). A wide range of books, journals were written on this particular theory and a number of research work started being done by the scholars. Till this day Confucius thoughts are getting an immense strengths. In the recent time, high government officials of PRC have been seen attending the celebration of the birth of Confucius, exactly opposite that of the harsh anti-Confucian practices of last century. Now, question may arise why PRC has changed completely and promoting Neo-Confucianism politically and geo-politically (Youn, 2011). First, this particular strategy gives the government of China to reclaim the traditional Chinese culture so that it can be presented that China had a great past. Secondly, they are trying to present Confucius as the world’s most significant philosopher, a man advanced of his time in thoughts, ideas and philosophies, whose thoughts enriched the conventional Chinese culture. The premeditated approach of Chinese government to open ‘Confucius Institutes’ across the globe is only to prove the greatness and richness of the Chinese culture (Nam-Ho, 2014). Chun-Hwa (2018) has considered it as China’s ‘soft diplomacy’ in order to refine its image in the global stage. At the same time, this proves Communist party’s effectiveness and loyalty to understand the demands of the people. Choi (2018) has observed that Confucianism is being used as a potential ally of the government to maintain social stability and gain the faith of the common people on the government. However, it might not be unjustified to mention that the Confucius thoughts, ideologies and practices are in the commiseration these days are far different from that of the actual Confucian ideology. One might argue that an age old concept cannot exist unless it accepts the changes. Still, the question remains if the extra pampering to the Confucianism provided by the Chinese government really work in the evidential development of the society. Possibly, the thought of Confucius might have impacted significantly in the overall development of the society.

The theory Neo-Confucianism in this contemporary age proclaims that every human being is a particular mix of heavenly principle which in other words is moral and social aspects, and impure material force which is considered as selfish desires (Slote & De Vos, 2011). A human nature is essentially developed with the predominant gestures like rituals, righteousness, and wisdom. Nature of a human being although comes from Heaven while the personal capacities basically come from material forces. It is basically the duty of a human being to get back to the perfection so that the possible balance in the total structure is maintained (Gallinaro, 2017). A human nature has been compared to water and thereby basically tried to be given thought about the clarity in one’s nature. Hence, although a man may act evil or treacherous, however, the spirit is completely pure which is basically balances its similarity with the thoughts of Buddhism. One again needs to overcome the potential challenges those create the material flaws in him and conquer the difficulties which again leads to a harmonious and unified world of growth and graciousness. A person although it seemed to be self-centric in nature which eventually create a serious challenge to the material world and which might not be effectively mundane in nature (Yoo, 2013). Righteousness, wisdom, faithfulness are the basic ideas to be achieved and selfishness should be shunned because it has been considered as a serious devil that challenges the world significantly, even challenges the existence of a person (Chun-Hwa, 2018). Being more straightforward and dedicated to the development of the others, one can eventually expect to gain significant advantages. So the concept is asking a person to be more open and is also asking to be more spacious and kind in nature.

All through the essay the main point that has been specifically concentrated by the essayist is the ethical growth and spontaneous development of a human being that eventually leads to potential growth in this world of materials stated in Neo-Confucianism concept that modified and spiralled after 1949. The essay has analyzed the factors and thoughts from the different standpoints, analysing them effectively to highlight how the thoughtful process of Neo-Confucianism has eventually become a significant concept of humanism is evidently portrayed in every line of the essay. Eventually, there has been a critical approach and though process that created a seriously calculated and critically stifled approaches to discuss this theory. Naturally, it is clearly seen that presentation of this particular thought in Neo-Confucianism eventually leads to serious manifestation of the ethical and pre-ethical aspects that would significantly promote the optimal development process.

References

1. Choi, B. (2018). Criticism on Moral Life Enhancement from the Viewpoint of the Neo-Confucianism. Sogang Journal Of Philosophy, 55, 61-84. doi: 10.17325/sgjp.2018.55..61
2. Choi, J. (2014). The Dynamic and The Independent Spirit in Myeong Jae’s Neo-Confucianism. Studies In Confucianism, 31, 185-208. doi: 10.18216/yuhak.2014.31..008
3. Chun-Hwa, K. (2018). The Differences between Neo-Confucianism and Abandoning Neo-Confucianism about the Cognitive Subject and the Cognitive Object : As the Center on the Comparative Study of Zhu Xi and Hong Dae-Yong. Chinese Studies, 64, 239-255. doi: 10.14378/kacs.2018.64.64.13
4. Gallinaro, L. (2017). Neo-Confucianism and Zhou Dunyi’s Philosophy. Philosophy Compass, 12(1), e12392. doi: 10.1111/phc3.12392
5. Goldin, P. (2014). Confucianism. Hoboken: Taylor and Francis.
6. Jung, J. (2017). A Debate in Contemporary Neo-Confucianism – Focused on Jiang Qing’s Confucian Constitutionalism -. Studies In Confucianism, 39, 321-347. doi: 10.18216/yuhak.2017.39..013
7. Kim, K. (2016). Meno’ Paradox from the Viewpoint of Neo-Confucianism. The Journal Of Moral Education, 28(3), 33. doi: 10.17715/jme.2016.12.28.3.33
8. Lee, D. (2015). Philosophical Criticism on Dakahasih Doru’s Research on Zhu-xi’s Thought (Neo-Confucianism) of Joseon Dynasty. Journal Of Korean Studies, (60), 203-240. doi: 10.18399/actako.2015..60.008
9. Lee, S. (2012). Semiotic Frames and Divergence of Joseon Neo-Confucianism. Journal Of Eastern Philosophy,(70), 125-157. doi: 10.17299/tsep..70.201205.125
10. Nam-Ho, C. (2014). The Human universality and differential nationalism in Neo-Confucianism. Studies In Philosophy East-West,(73), 161-190. doi: 10.15841/kspew..73.201409.161
11. Slote, W., & De Vos, G. (2011). Confucianism and the family. Albany, N.Y.: State University of New York Press.
12. Yoo, W. (2013). A Research Methodology for Korean Neo-Confucianism. Acta Koreana, 16(1), 177-197. doi: 10.18399/acta.2013.16.1.008
13. Youn, H. (2011). Classical Confucianism and Neo-Confucianism. Journal Of Eastern Philosophy, null(50), 39-78. doi: 10.17299/tsep..50.200705.39

The History

Confucianism is a philosophy that was developed by the social philosopher Master Kong (Confucius) in the year 551 – BC, whose teachings have deeply impacted East Asia. In fact, the fundamental principles of Confucianism began before the birth of the Zhou Dynasty. At that time, the idea of respect and the wellbeing was prevalent. These ideas united the people and helped prevent rebellion. Confucius believed that his philosophy was the way towards more civil society and a better world.

Mater Kong never meant to start a new religion. His goal was to resurrect the religion of the Zhou dynasty, which people thought was an ancient system, that went bankrupt. Confucius believed that the foundation of the Zhou religion was in its rituals. His interpretation of these rituals was not as sacrifices asking for a blessing from the gods, he saw it more as ceremonies performed by humans and embodying the civilized and cultured patterns, that will further develop human behavior through generations of wisdom. These “rituals” where the basis of Chinese society, and that is why they were so important to Confucius.

When it came to the ethical vision Confucius ran against the grain of the logistic mind set of his day. only under the Han emperor Wu did Confucianism become accepted. From that point on, the imperial state promoted Confucian values to maintain order within the law. In the late period of traditional china, emperors looked to establish village lectures on Confucian morals, to give awards to filial sons and wives. Imperial families sponsored the Confucian values of respect for parents, loyalty to the government, and keeping to one’s place in society, for example, a farmer should remain farmer and practice the ethics of farming. This was the conservative side of Confucianism, and it was essential. It served to cushion the established institutions and long-standing social divisions.

Confucius’s ideas were not widely accepted during his lifetime and he often regrets the fact that he remained unemployed by feudal lords (Ojedobe). Unlike Christianity and Buddhism, Confucius did not leave any writings to share his ideas, but instead, the text that disciples and students made are available and was broken up into four books. “The Book of Songs” combined ancient Chinese poetry with music and made it easy to memories and pass along. “The book of changes” was written to predict the future. “The book of documents” is a collection of rhetorical prose attributed to figures of ancient China and served as the foundation of Chinese political philosophy for over 2,000 years, and the “Book of Rites.” The Book of rites is meant to restore the significance of traditional forms by looking at the simplicity of the past.

Confucius had come up with social rituals when he founded Confucianism, where specific ways of interacting with others. He explained that we all have a designated role in our relationships if we want them to be healthy and long-lasting. He also said that we need to be aware of what that role is, and how to live it out, so he came up with the five major relationships in one’s life that are the most important. These relationships are so important, that if a person would commit a crime to a parent, the punishment would be extreme.

There have been tensions between the Confucian believers, and the non-fallowers all throughout Chinese history. However, the tensions between social and political realities and the high-minded moral ideals of the Confucians were an ongoing source of concern for the leaders of this tradition. The dangers of moral sterility and hypocrisy were always present. They served both as a conservative state orthodoxy and a stimulus for reform. Great Confucians, like religious leaders everywhere, sought periodically to revive and renew the moral, intellectual, and spiritual vigor of the tradition.

THE COMPARATIVE ANALYSIS

Confucianism, Taoism, and Hinduism are three totally different cultures, but share some of the same fundamental beliefs and practices with one another.

Taoism

Taoism is a Chinese philosophy that emerged from the LAO TZU in 500 BC, which helped the folk religion become the primary religion all throughout china, under the Tang Dynasty. Taoism is both a religion and a philosophy. It emphasizes on doing what is natural in accordance with the Tao, a cosmic force that connects all things to each other.

Hinduism

Hinduism or Sanatana Dharna is a religion that was created over four thousand years ago in India. It was a religion of the ancient people called the Aryans. The Arayans philosophy, customs, and religion are recorded in the sacred book of Vedas. These texts were handed down from teacher to student and have many rituals and rules as Taoism and Confucianism.

Respecting Elders

Taoist, Hindus, and Confucians value good acts, and are to be kind towards everyone, especially their elders. It’s one of their most important rules in these cultures and its one example the connections between these three “religions.”

Taoism – Tao Te Ching, Chapter 49 – “The sage releases their own stories, while accepting the stories of others. The sage is kind to the kind and kind to the unkind: for virtue is holding to kindness. Being as a child, within grace, when allowing us to perceive and embrace essence without judgment.” (Source from Skylar R)

Confucianism – Analects 1.2 – Youzi said: “Those who are filial and brotherly (toward others) but also enjoy committing offenses against their superiors are few (indeed). Those who don’t enjoy committing offenses against their superiors but (go about) creating disorder are non-existent. The junzi attends to the root. When the root is established, right action grows therefrom. Those who are filial and brotherly are getting at the root of humane behavior!”

Confucius used the word “Junzi’ as one of the major belief or idea for Confucianism, and it has become one of the most important parts of the Confucianism Culture. Juzni is the idea of the ‘perfect gentlemen”, or “the perfect man” was what Confucius wanted all people to strive at. He once said that the “perfect man” was Confucius himself.

Hinduism – Taittirya Upanishad 1.11.2 – There should be no errors in your duties to the gods and the Manes. Treat your mother as God. Treat your father as God. Treat your teacher as God. Treat your guest as God. Whatever deeds are faultless, those alone are to be performed and not others. Whatever good conduct is present in us, only those should be adopted by you and not others.

The value of good acts

The value of good actions is another major belief that Confucianism, Taoism, and Hinduism believe in. Hindus us a term known as KARMA. Basically, karma is where if you do something good for someone else, something good will happen to you in return. In Taoism and Confucianism, good acts are the foundation of the culture. It’s what formed the other rules and values in these religions.

Conclusion

Confucianism is one of china’s oldest religions in china, getting its fundamental assets from before the Zhou dynasty. Confucianism isn’t really a religion at all, but a philosophy that was founded by Confucius in 551 BC. It is founded upon the values of respect, kindness, good acts, and becoming a better human. It has 4 books and is a very interesting way to look at and live life.

References

1. Study.com, Study.com, https://study.com/academy/lesson/confucianism-definition-beliefs-history.html.
2. “Compare and Contrast Essay on Taoism And Confucianism.” Grademiners.com, 30 May 2019, https://grademiners.com/blog/what-you-need-to-know-about-writing-a-compare-and-contrast-confucianism-and-taoism-essay.
3. “Confucianism.” Asia Society, https://asiasociety.org/education/confucianism.
4. Wilson, Thomas A. “Four Books.” Cult of Confucius, https://academics.hamilton.edu/asian_studies/home/culttemp/sitePages/fiveclassics.html
5. Mark, Emily. “Taoism.” Ancient History Encyclopedia, Ancient History Encyclopedia, 27 Sept. 2019, https://www.ancient.eu/Taoism/.
6. Sridhar, Nithin, and Nithin Sridhar. “Treat Others as God: Taittiriya Upanishad.” NewsGram, 3 Jan. 2016, https://www.newsgram.com/treat-others-as-god-taittiriya-upanishad/.
7. “Analects 1.2.” Unpolished Jade, 24 May 2006, https://unpolishedjade.wordpress.com/2006/05/24/analects-12/.
8. “Hinduism: Basic Beliefs.” URI, https://uri.org/kids/world-religions/hindu-beliefs.

Free will, responsibility, and choice, are noted to be some of the few important concepts that Confucianism seem to lack as Herbett Fingarette claims. Although, Kyung-sig Hwang argues that these same concepts are actually present in Confucianism through soft determinism or compatibilism. It may not necessarily be the exact same general understanding that we have of free will as a whole because it is interpreted differently. Therefore, Hwang argues that free will is present in Confucianism and that there is a certain way of understanding the concept of soft determinism or compatibilism. Fingarette claims that free will is not present in Confucianism, however, Hwang does. In this essay, I will discuss and compare the two opposing arguments as well provide reasons for each viewpoint, as well incorporate my own interpretation if compatibilism or free will is really present in Confucianism.

In Chapter 2 of Confucius: The Secular as Sacred, Fingarette immediately begins by saying that Confucius does not elaborate the language of choice and responsibility as these are intimately intertwined with the idea of the ontologically ultimate power of the individual to select from genuine alternatives to create his own spiritual destiny (18). Although, this does not entirely mean that people do not have a sense of responsibility nor should not be accountable for their actions. It may be that someone could be considered more responsible than another person. The main point being argued for by Figarette and Confucianism collectively is that choice and responsibility is in fact present in their practice-based way of living. Though, Fingarette continues to challenge that claim by saying that Confucius was significantly concerned at one point in time with understanding man and their role or position in society (18). By determining their role in society, he then became intensely fixated on developing rituals (li) that one should follow to become a “gentleman” (junzi). This becomes very contradictory to what Confucianism argues for which is that people do have choice and responsibility because how can one say they have the choice to do something when Confucianism suggests its people to act appropriately at all times by participating in li. Fingeratte also mentions the idea of moral issues which people may face and that it can become a conflict in determining if a person does have free will as a whole. For example, in the Analects, there was a story about a young boy who told the authorities about his father stealing a sheep. This whole situation poses a great moral dilemma because it leaves you to consider making the “right” choice — if there even is one, in this case. In the Analects, Confucius said, “A father covers for his son, and a son covers for his father. And being true lies in this” (13.18). Many people have argued and may say the young boy did the right thing as he was following the Way by obeying persons in authority. However, others have argued that since Confucianism emphasizes the significance of relationships; the young boy should have not told on his father. So, this specific story can be used as an example to determine if free will is really present in Confucianism to further question what choice(s) did the young boy exactly have in this situation. However, since he already made his choice, he got criticized by Confucius himself and with this had a negative connotation meaning Confucius did not agree with the young boy’s decision to tell on his father even if in the young boy’s defense —he was just being upright. In the text, it also notes that the notion in punishment did not exist in ancient China. If punishment did not exist then you may ask how do people realize what they have done wrong? The answer to this is the implementation of deterrent punishment meaning that this way of punishment involves fear which can ensure that future unfortunate events can most likely not occur again. Therefore, people can have the choice to do what they choose to do while understanding that it may come with consequences afterwards.

Meanwhile, Hwang argues that the same concepts of free will, responsibility, and choice are indeed present in Confucianism through compatibilism. Compatibilism or soft determinism is human behavior and actions that are determined by causal events that happen in one’s life. With that being said, one might argue that free will does exist in Confucianism based on the context and definition of soft determinism which is that an individual does have free will when he/she acts accordingly to their will (without force). Hwang briefly explains that when it comes to analyzing the character of an agent, the character is not solely made up of the agent’s free choices, but it is actually a compound of both internal and external factors that are beyond their control (6). This means that the lack of control a person has over certain situations should not mean that the responsibility should solely land on them because there are simply numerous factors which we do not have control of. Confucianism encourages people to self-cultivate as it is present in the Analects. Self-cultivation is composed primarily of voluntary action (do something to change your current situation) rather than free will but eventually, it comes back to a person’s choice in which they want to do something to change to shape their life the way they want it to be. Therefore, Confucius said, “I do not cultivate those who are unwilling to make an effort themselves” (7). By dismissing those who are lazy, Confucius believes that one can fully utilize their knowledge to their advantage which fulfills self-cultivation. Besides, it is difficult to presume that one is born a genius from birth but one can cultivate themselves and mold themselves similarly to those who happen to possess it from birth. With this, Confucius highlights that the effort and determination one has are very important components of learning and that moral luck plays a huge role in the starting point of an individual’s moral character. In other words, depending on how morally lucky a person is, means that their ability to learn is also determined. Moreover, Confucianism does not follow hard determinism which is the idea that all things are already predetermined which leaves the room for judgements (good or bad) wide open because it is primarily focused on inherited morality. This means that in hard determinism, we cannot hold any person responsible for their actions because they did not to choose to act that way but and instead it was predetermined for that individual to do so. Additionally, it’s way beyond our human capability to make predictions based on the truth of an event and be completely spot on; this can only happen if the event has already happened. Thus, Mencius said, “expend your best effort and await the heavenly fate” which means one can focus and exert all their effect on cultivation while accepting their fate. Though, there’s this one story in which Confucius shares about one student who overcame fate of his social and economic state in poverty. He said,” Although Yen Hui 顔回 exerted all kinds of effort, he could never overcome his poverty. However, Tzu Kung 子貢 did not accept his own fate and went into business. By devoting himself to his business, he steadily amassed money.” This story shows us that one should not look into their life through a fatalist point of view meaning that they truly believe that all events are predetermined therefore making it inevitable which has hard determinism written all over it.

Nonetheless, Hwang recognized that free will is contradictory. It is illogical because judgements cannot be made on moral luck or chance but instead it is on the existence of the individual itself. However, since humans cannot control our existence (i.g. being born into our family), it can most definitely be traced back to an external factor an individual may come across with. Let’s say, we can create ourselves then therefore, we can control our actions. But since that is not the case, and we cannot create ourselves or choose from the start how we want to be the versions of ourselves then we cannot be judged based on moral luck. Hwang also expresses that libertarian free will is impossible because it is self-contradictory meaning that no one can be in complete control and responsible for its self and its actions. He also suggests that hard determinism is not a suitable solution if for instance free will and compatibilism may be inadequate because it denies free will and moral responsibility all together.

Ultimately, both Fingarette and Hwang objectively argued for what they believed in regarding if the concept of free will is present in Confucianism or not. Fingarette argues that free will does not exist in Confucianism because from the very start, Confucius did not develop or have the right language to express directly what free will is concluding that even if some instances may seem like free will is integrated, though, it cannot be deemed as free will because it was not formally introduced by Confucius himself. On the other hand, Hwang suggest that choice, responsibility, and free will are indeed present in Confucianism through what is known as soft determinism or compatibilism. Through compatibilism, there’s a balance between our ability to make decisions for ourselves (free will) and determinism therefore coming along which is compatibilism. To me, based on what I have read through both sides I would say that free will does exist in Confucianism. Although, it may exist through compatibilism as through Hwang claims. There’s more logical sense when you think about it that way because Confucianism is not necessarily like all the other religions out there in the world. It’s different in its own way and I firmly believe that by personally residing by Hwang’s compatibilism viewpoint on Confucianism makes it easier to follow and practice Confucian beliefs collectively. However, I do not disregard Fingarette’s argument nonetheless because if you really think about it deeply; language plays a very crucial role in our day to day lives which can be traced back to our traditions which can be further traced back to our culture in which religion can be seen as one of the present aspects. Trying to understand two opposing viewpoints on the same argument makes me question what other values or beliefs can be tested through argumentation especially with the numerous religions out there existing in the world.