The Zhuang Zi theory as seen in page 278 of Religions of Asia Today can be explained as follows. There are two images drawn from nature. These are a frog in a well and secondly an insect whose life is confined to summer (Esposito 278). A frog in a well cannot conceive in the sea.
This means that a frog is limited to its confines. The frog is stuck to its little place so it would not survive in the sea. It is essentially pointless trying to get the frog to see beyond the well. Similarly, an insect confined to summer cannot survive during winter.
It simply cannot survive beyond its season. Similarly, a scholar with distorted views is bound by his doctrines. These are partial perspectives hence we can conclude that there is no extreme right or extreme wrong when one individual argues a point and the other argues the opposite.
However, Zhuang Zi argues that there is a point known as a privileged point of view and it is the most ideal for all observers to take.
The primary basis of Daoism is learning or adapting to a certain way of life which happens to be the basic rule of survival. Daoism lays emphasis on the relationship of things. This means that nothing can be considered as so bad or so good. This view is explained more using the ying yang symbol.
Ying which is considered to be black depicts a sense of lack of strength as well as inactiveness. Yang on the other hand is considered white and depicts vitality and action. Hence, nature is a balance of those two concepts in equal proportions.
This passage works as a Daoism critique of Confucianism ideas in the following ways. Confucianism does not quite believe in nature as much as Daoism does. Confucian scholars paint the view of nature as that of harshness and origin of all negative things on earth.
It prefers hiding from nature and protecting people from nature. On the other hand, Daoism believes in the beauty and harmony that is brought up by nature.
Confucian beliefs also encourage rebelling and imposing what it is that they want on the world. They take the troubles of the world as their own and they give themselves the responsibility of putting things in the right order. Acts towards other people are valued among Confucians.
Another factor is that Confucianism is not concerned with factors outside its territory. It also sees no use of spending any time away from the society. To them, it implies that there is no need to involve themselves with other factors in life other than those in their society.
Daoism on the other hand insists on the importance of learning outside, emphasizing that there is more to the world than what has already been studied hence the need to avoid being limited to a certain perspective.
The core of Confucianism is that they focus on the family and this world, and not the afterlife. It does not pose any faithfulness to any divine being. It is mostly considered as an ethical system as opposed to a religion.
Daoism on the other hand believes in the existence of a supreme being who is the source of all existing things in the universe. Daoism maintains the connection between the human being and the divine being referred to as the Tao.
Works Cited
Esposito, John. Religions of Asia Today. Oxford: Oxford University Press, 2011. Print.
Confucianism is a set of complex principles that comprise social, ethical behavior, political, and religious teachings that influence the Chinese way of life. These principles were developed by Confucius, a Chinese philosopher, and the early traditions of the Chinese. Jesuit missionaries Latinized his name K’ung-Fu-Tzu to Confucius.
He was born in the early 551BC to an aristocratic family who lived in the state of Lu in east China. For the greater part of his life, he worked towards his goal, spreading his teachings, moving from one state to another. Before he died at the age of seventy-three, he and his disciples were able to spread and alter the ancient Chinese culture.
Confucianism major aim was to transform humanity into virtuous people who are eager and ready to learn and exhibit good behaviors as gentlemen. Unlike religion, whose main aim is to attain divine enlightenment, Confucianism key concern is to live a moral, upright life here on earth (Xinzhong 16).
Confucian states were created on san gang, which was the ‘three guiding principles’ and wu chang the ‘five constant regulations.’ These five regulations make up the key concepts of Confucianism and operate just like the laws of a country. These regulations are constant and remain the same over time.
They include Ren, which is the crucial channel to humanness, Yi, which is the preservation of righteousness, Li rituals and lastly Zhi and Xin which stand for intelligence and authenticity respectively. Confucianism not only dealt with the moral behavior of an individual but also broadened it to include political matters where it gave the authority guidelines on how to evaluate standard behaviors and views (Xinzhong 34).
Ren is one of the key concepts of Confucianism; it is the ultimate responsibility of selflessness and humaneness for persons within society. Confucian himself described Ren as “loving people” emphasizing the relations of human beings, where, each tries to attain complete humanity as about the others (Chai 15).
Ren is a virtue that cannot be easily defined by comparing one person from the other but is best interpreted from the Confucian golden rule that infers that one shouldn’t do unto others what they would not want to be done unto them. In politics, it also applies in that a leader should not practice autocratic authority and should avoid acts of inhumanity towards his subjects. Any leader that lacks humaneness risks losing the right to rule but the ones that posses it is obeyed by his people. Confucian said that the other qualities pursue it.
Yi is the honorable nature to do well. It is also a vital provision for Ren. It is the ability to know in any given circumstance what the ethical thing to do is. It also symbolizes a community that is doing the right thing by offering a sheep for sacrifice. This applies to Chinese traditions. Confucianism implies that one should do well from the heart, not as an obligation (Chai 70).
Li refers to the ritualized standards that entail suitable behavior regulating all phases of interactions among mankind by their relations and ranks in the community. Initially, Li meant sacrifice. This meaning was then expanded and included worldly ceremonial conduct. Later, it took up the meaning of propriety. According to Confucian, it can be described as the genuine expression of emotion (Chai 55). He criticized the other empty demonstrations of rituals. The main aim of Li is social harmony.
Zhi refers to intelligence that is obtained from learning or simply wisdom. It gives the personality of a wise person to be a state where one is not only able to distinguish a lie from the truth but also entail rationality and sanity. Zhi goes on to refer to a person’s moral cultivation aside from his intellect and aptitude giving one an ability to identify the accepted moral codes of conduct and the societal order that enables them to act appropriately by these rules and live well among people. Very few individuals have this inborn knowledge. One has to learn regularly, and through this, we can understand aspects of life. These life lessons can also be through observation.
Xin is the desirable quality of integrity and honesty. According to Confucius, it refers to the rules of courtesy that people should have that is to be expressed by keeping their words with the pure hopes of extenuating conflicts as applies to the ruling and opposing classes. Xin should be an essential virtue for all human beings and was considered by Confucius to be the building block for the administration and the building of a country (Xinzhong 126).
Confucianism has greatly impacted on Chinese community and also people from all walks of life. The Confucian virtues and norms have been the guidelines for ethical living. Confucius teachings have been in existence for over hundreds of years. People who follow these teachings base them as the foundation for a moral life. The concepts of Confucianism, even in the present world, still hold.
Daoism is a mainstream Eastern philosophy that consists of several teachings that are widely recognized throughout the world. The main teaching in Daoism is the need for human beings to achieve a balance in their lives. The aspect of balance in Daoism is highlighted by the Yin and Yang philosophies. In addition, the concept or the force of Dao is a central premise in Daoism. According to Dao, human beings should discard all their outside inhibitions until they can achieve a state of non-interference. Unlike most religions, Daoism does not originate from a single source or person. One of the chief concepts of Daoism is the need to follow a way of nature as opposed to following a social or societal order. This concept is also the main difference between Daoism and Confucianism.
In Zhuang Zi’s message, he refers to images that are drawn from nature, such as the frog in a well, the summer insect, oceans, riverbanks, and mountains. Daoism is the ‘way of nature,’ and this religion considers naturalism to be a source of refuge for all men. Therefore, the frog that is in a well is in a confined state and lacks the benefits of naturalism. Naturalism, as propagated by Daoism, is the ability to be in harmony with nature.
In addition, Daoism teaches that nature should neither be exploited nor be abused. According to Daoism, it is easier to become friends with nature as opposed to conquering it. The frog that is in a well is confined in a state that denies it from achieving any other knowledge except the one that is inside its habitat. Consequently, human beings should embrace the freedom that is accorded to them by nature. Unlike the frog that is at the bottom of the well, human beings can be able to visit the ocean and understand it. According to Daoism, a man should have the ability to be naturally self-sufficient. Therefore, like the summer insect that is not affected by winter, a man should not subject himself to influences that are beyond his existence. Nature and naturalism should enable a Dao-man to be free from the influences of social realms and wealth.
Zhuang Zi’s passage can serve as a critique of ‘Confucianism’ ideas because it promotes the importance of nature in religion while downplaying the role of social order. In this passage, Daoism calls for the pursuit of knowledge in accordance with nature and not the actions of human beings. Furthermore, the absence of the human element in Daoism contributes to a better understanding. On the other hand, Confucianism teaches that humanism is the core of understanding. Therefore, integrity is to be displayed in the course of social order. According to the passage by Zi, a person can only find spiritual integrity by leaving his/her social confines and venturing into nature. On the contrary, Confucianism teaches that the key to garnering understanding lies in an individual’s relationship with his/her community, kingdom, state, or family.
In addition, according to Confucianism, the main purpose of integrity is to foster social harmony and unity. This premise is challenged by Daoism through the argument that attaining integrity and understanding benefits the individual and not the society. For instance, in Zi’s passage, the writer teaches about using nature to gain understanding. On the other hand, Confucianism teaches that nature is to be possessed. Daoism also proposes that there is no need to complicate life by using complex debates when seeking knowledge. Furthermore, the pursuit of knowledge prevails even in the absence of complexities.
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 wave’s 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). Shinto’s 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 people’s 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 religion’s 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 Confucianism’s 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 religion’s 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
Laozi’s 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 China’s 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 insect’s scope as restricted as the frog’s 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 Zi’s 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 heaven’s 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 someone’s rules.
Religion plays a significant role in the development of any society as it includes the major values that govern people’s 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 people’s 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 people’s 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 culture’s 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 religion’s 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 deceased’s 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 person’s 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.
Many citizens in America may think that China has carried on its tradition, economic policies, and political views through the centuries. In reality the Chinese customs, economic polices, and political views have changed and are no longer as strict, enforced, and rigid as they were a few millennia ago. China is now a country of technological advancements, economic tranquility, and hard working citizens. China is a vastly growing country and the world has not recognized this. If the world does not recognize the problems facing China it will slowly become an isolated country focused on traditions and simplicity.
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“In recent years people can look at Confucianism with a more rational state of mind, some even suggest returning to Confucianism for wisdom while opponents hold that Confucianism should be held responsible for the backwardness of China’s development and for that reason its dominance should not be revived. In any event, that would not be possible.” To many citizens around the world, it would seem that the traditional Chinese customs have carried on for many generations, and have not been forgotten. In fact they have done just the opposite; the customs have faded and are only practiced by a handful of Chinese citizens.
China like any other country has been changing and continues to change. However, China has and still is facing numerous problems with change. During the Han Dynasty (206 BC-AD 220) Confucianism was taught to the people of China. They believed that a leader must be a role model, everyone could become “perfect,” and they can use their intelligence and wisdom to overcome obstacles instead of using brute force.
During the Ming (1368-1644) and Qing (1644-1911) dynasties the economic policies of China were adjusted once again. Western foreigners were watched closely to insure the safety of the Chinese people. The economy became firmer. In modern China, some believe that the internal affairs of China and economic progress were more important than worrying over a few western traders. The Qing dynasty, which took power, next was the most powerful dynasty that China had ever had.
After a century of gloriousness the Qing dynasty became brittle and inflexible. The dynasty could not adjust itself to combat the new problems that arose. Bad harvests, warfare, rebellions, overpopulation, economic disaster, and foreign imperialism contributed to the dynasty’s collapse. A revolution soon erupted in October 1911 and the emperor of the Qing dynasty, Xuantong (1912) stepped down and ended the last dynasty of China.
Soon the views and economic structure were to be radically opposed and changed as China moved, slowly, into modernization. A leader by the name of Mao Zedong (1893-1976) believed that China must upgrade its technology, weapons, and change the way the economy is built and operated. Mao Zedong redistributed the land, eliminated landlords, and established industry in the cities. Mao Zedong also sought to insure political unity in China.
Mao Zedong also believed that China must isolate itself. Chairman Mao Zedong was intent on keeping the world away from China and would not expand ties with neighboring countries. Thus, countries such as Japan were able to modernize and become more powerful than China, on a militaristic standpoint because they accepted foreign influence. Although Mao Zedong believed that when the people became “perfect” that they could take control of the government and rule their own country.
“Many scholars devote themselves to the study of Confucianism and its application to modern society. Such study is important as the Chinese language has experienced considerable changes over the centuries and the lack of any punctuation in the ancient classics has made it difficult for us to fully comprehend Confucius’ ideology.”
When Deng Xiaoping took power he strongly influenced the acceptance of Western teachings. Deng Xiaoping took the traditions of China and incorporated them into the economy. Deng Xiaoping believed that the obedience and servitude of the child should not be as strict as it was during his ancestor’s times and that the child is allowed some freedom. During Deng Xiaoping’s time in power China’s population was growing vastly. To prevent this, Deng Xiaoping created a law that limits families to one child. This law proved to be useful and slowed the growth of China to an acceptable rate. Deng Xiaoping also believed that anyone in society has the ability to raise his or her status in China.
Deng Xiaoping stressed the need to remember and keep certain traditions such as burial and funeral ceremonies. Most citizens of China now hire a Taoist priest to perform religious chants and ceremonies for the dead.
“Two Edicts From The Emperor” states the prevailing situation in the following words, “Moreover, Our Celestial dynasty possesses vast territories and tribute missions from the dependencies are provided for by the Department for Tributary States, which ministers to their wants and exercises strict control over their movements. It would be quite impossible to leave them to their own devices. Supposing that your Envoy should come to our court, his language and national dress differ from that of our people, and there would be no. place in which he might reside. It may be.suggested that he might imitate the Europeans permanently resident in Peking and adopt the dress and customs of China, but, it has never been our dynasty’s wish to force people to do things unseemly and inconvenient.”
One can see that many aspects of China have changed such as, economic policies, political views, and treatment of citizens. Religious customs and traditions have not vanished from China, but they have in fact altered to become part of modern China. China is a country of vast possibilities that require the aid of foreigners, other wise the technology and science to be discovered in China will be lost forever. China is a country of desperation, if the rest of the world does not see this China will be lost to the one thing mankind cannot stop, time. “Confucianism is succinct as well as intensive. Strictly speaking, it is not a religion but more a doctrine than belief, while the meaning behind the beautiful words renders wordy post-modernism pale and dull. Confucianism is part of world cultural heritage and an integral part of Chinese life.”
During China’s long period of development the industrious, courageous and innovative Chinese people collectively created a great civilization which has made many great contributions to both the ancient and modern world. The Chinese civilization was ruled by various dynasties in which several emperors would rule. Within the dynasties there were several emperors all of which played a significant role in the development in the Chinese civilization. Today china is one of the leading countries in economics, but still holds true to its culture and ways of society. Chinese culture and society was directly influenced by dynasties and emperors over time.
In imperial Chinese society, moreover, die superiority of die civilization eclipsed die idea of nationalism based on ethnicity. The Chinese referred to their empire as tianxia (“all under heaven”). Guqjia (“nation-state”) replaced this term only in die modern era.’ As a consequence, foreigners could gain legitimacy as rulers of China if their actions conformed to die norms of Chinese civilization. When the Manchus conquered China and set up die Qing dynasty in 1644, for example, they resumed holding die traditional imperial examinations in die Confucian classics die very next year. During its final one thousand years, imperial China was under foreign rule for approximately half die time.
The Chinese were ruled by various dynasties, since ca. 2,000 BCE. A dynasty is a time period that is ruled by a specific family. The Qin dynasty was short but vigorous. During the Qin dynasty, centralization was achieved by ruthless methods and standardization of codes and procedures, thought patterns and scholarship, and the forms of coinage and writing. “Confucius was revered—indeed worshipped—in China for more than 2,000 years.
But neither the Communist Party, nor the 20th century itself, has been kind to the sage. Modern China saw the end of the imperial civil-service examinations he inspired, the end of the imperial regime itself and the repudiation of the classical Chinese in which he wrote. Harsher still, during the Cultural Revolution Confucius and his followers were derided and humiliated by Mao Zedong in his zeal to build a “new China”.
The Tang period was the golden age of literature and art. The government was supported by a large group of Confucian literati which, were selected through civil service examinations. During the Sung dynasty they re-established Confucianism as the main philosophy and reunified most of China. This dynasty is notable for the development of cities not only for administrative purposes but also as centers of trade, industry and maritime commerce. The Sung refined the Tang ideal of the universal man. Intellects of this time found answers to all political and philosophical questions in the Confucian Classics, this aided in the decline of Buddhism.
The societal development of pre-modern China resulted both in many generations of political, social, and spiritual stability and in the slowness of cultural and institutional change up to the nineteenth century. “with the “reform and opening up” process initiated by Deng Xiaoping, ideology no longer functions as a moral foundation and to many it became apparent that China is no longer governed by either the mores of religion or ideology.”
Works Cited
Backhouse E. and J. O. P. Bland, Annals and Memoirs of the Court of Peking (Boston: Houghton Mifflin, 1914), pp. 322-331. Web.
Home / China Discovery / Religions and Beliefs. Web.
Ideology in China: Reassessing China’s great sage. Web.