Confucuianism
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Confucianism
“More than just a religion, Confucianism is a complex set of ethical and moral rules that dictated almost every aspect of Chinese life for nearly 2,000 years” (Terry par. 1). Confucianism began from the teachings of the Chinese philosopher and educator, Confucius, and although the details of his life are unclear, his knowledge and wisdom were preserved by his followers. Confucius emphasized that a sound education was needed and he aspired to change and renew China’s society and beliefs. Also, Confucius stressed a positive outlook towards one’s self but furthermore, between individuals through positive relationships. However, Confucianism, unlike many religions today, does not worship a god or hold any significance towards an afterlife.
For one to understand Confucianism, they must first become familiar with its origin. Confucianism is actually a compilation of thoughts and philosophies from three men: Confucius, Mencius, and Hsļn-tzu (Partridge 396). Confucius looked at himself, not as the creator of this form of thought, but simply as a teacher of the dao. However, Confucius was more unique than he first thought. He placed heavy emphasis on ren, which is described by Confucius as the “summation of human virtues” (Confucianism par. 3). Also, personal relationships and government reform were important issues found in his philosophies. Confucian followers, Mencius and Hsļn-tzu, had very similar views of those from Confucius, but emphasized different aspects of the philosophy, slowing changing Confucianism over time. One difference between Confucius and Mencius is that Mencius thought there to be a connection between the human nature and the Way of Heaven while Confucius made no such connection.
One aspect of Confucianism that sets it apart from many other religions is that it does not stress the existence of an all-powerful, creator god, or put emphasis on the afterlife. This concept has created controversy over whether Confucianism is a religion or simply a philosophy. There is however, the mention of the “Way of Heaven” (Partridge 937). This Way of Heaven is more of an understanding of being rather than a god. Confucius did not favor asking gods for an intervention, his focus was about transformation during live rather than salvation after death. “According to Confucianism, Heaven does have a plan for human life, one that emphasizes harmony, happiness and peace. It is through study, ritual and behavior that we discover this plan and achieve transformation” (Terry par. 17). This plan for human life not only benefits the individual, but when practiced correctly, benefits society. Through the study of human nature and that of the universe, one’s integrity and graciousness can be found; therefore, living in agreement with the Will of Heaven.
This transformation, however, could only come about through a proper education. To Confucians, education was not only valuable to an individual, but also to society. Through a proper education, the mind of the individual is strengthened causing their will to become more genuine. This is then transformed into more genuine and sincere personal relationships; therefore, strengthening society, bringing peace into the world. Consequently, education and self-transformation through the gaining of knowledge is beneficial (Terry par. 19). Education is one of the most important methods of reaching the desired higher state of being. Confucius believed that there were six areas of study that would help an individual to become a more well-rounded person: poetry, history, ritual, music, politics, and cosmology. Poetry was believed to help expression while history was meant to educate about tradition and to develop a better moral judgment. Ritual, music, and politics all dealt with various forms of inner and social transition while the study of cosmology was to help gain peace and balance with sacred forces. The overall self-transformation, however, was not a quick process, but a life-long commitment. The goal for such extensive education was the hope of becoming one with the Will of Heaven (Terry par. 21).
Not only did Confucius find education an important key to a harmonious society, but also highlights the need to follow certain rituals. However, what is meant by rituals in Confucianism is different from what a ritual is in many other religions. An everyday task of greeting a guest to eating is considered a ritual in Confucianism. Rituals include activities such as how to perform a funeral, offering food to the spirits of one’s ancestors, and even public performances. The proper practicing of such rituals led to being more virtuous because it focused them on selflessness (Confucianism par. 6). One important ritual is that of showing respect to their ancestors. Incense is burned and on special occasions food or money is placed on an alter.
While many religions focus on spiritual growth, Confucianism’s “primary concern is living an ideal moral life while on earth” (Terry par. 9). One major aspect of leading a moral life, according to Confucianism, is filial piety, or respect for elders. This practice of filial piety is applied not only to family members, but should also translate into how one spends their spare time. Confucius believed that individuals should lead a life of humaneness and to express their natural goodness in all relationships. Within Confucianism there are five main relationships: ruler to subject, parent to child, husband to wife, elder to sibling, and friend to friend. Each relationship is to be taken seriously and each person is required to act according to the rules associated to each relationship. Confucianism belief is that human nature is naturally good, but is then corrupted by acting outside of one’s relationships. For example, society breaks down when subjects refuse to obey their rulers or when a ruler abuses his power. This is also true to family relationships, where children are to respect their parents but parents are to be fair to their children. Relationships within the family are deemed the most important, for children who grow up respecting their parents will respect authority when they are older (Terry par. 9-10).
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