If Daoism is an “individual’s” way to live naturally, then Confucianism is about that “individual” becoming a “social being”.
Confucianism, it is generally accepted, was the single most important thing in Chinese life. Confucianism affected everything in China – education, government and attitudes toward behaviour in public and private life. Confucianism is not a religion but it is more of a philosophy, a guide to morality and good government.
Read more about Confucianism in Fisher pages 199-213.
Students will have an opportunity to watch a lecture – DVD – on “Confucius” who is treated along with Jesus and Muhammad two other founders of great world religions.
1. K'ung Fu Tzu, Confucius (551-479 BCE) in English, also known as Master Kong, somewhat a contemporary of Buddha and Mahavira in India, was born in the modern day Shantung Province in China. He lived in an era known for its moral laxity giving advice to rulers. He accumulated a small band of students (disciples) during this time. Read Fisher pages 200f.
2. Confucian way promotes a “good and right conduct” within your family, within the community, and in the nation. Purpose of Confucianism is to evolve into “a good person”.
3. Confucius in his teachings stressed the “here-and-now” rather than “invisible” or the “supernatural”. His emphasis was “on the cultivation of character, purity of heart and conduct.” He encouraged all people to develop “a good character first, which is a priceless jewel and which is the best of all virtues”.
4. Notice the quote from the Analects (XI:11) attributed to Confucius: “While you are not able to serve men, how can you serve the ghosts and spirits?” [Quoted by Fisher, page 202.] This, you may notice, reflecting the concerns of the Christian scriptures: “… for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen” (1 John 4:20).
5. Confucius insisted on close adherence to Dao, the need for harmonious living. Confucius was a pragmatic person. Hence he dealt with the practical matters of daily and personal relationships, which should be marked by “harmony” between the following fivefold system of relationships. These are, he believed, fundamental to social order:
a. Ruler and the subject.
b. Parents and the children.
c. Husband and the wife.
d. The older folks and the younger.
e. Older friend and the younger friend.
6. Later the disciples of Confucius developed ten attitudes that are to govern the five relationships:
a. Love in parent.
b. Filial piety in the child – both son and daughter.
c. Gentility in the oldest child.
d. Humility and respect in the younger.
e. Righteous behaviour in the husband.
f. Obedience in the wife.
g. Humane consideration in elders.
h. Respect and admiration in juniors.
i. Benevolence in rulers.
j. Loyalty in subjects.
7. A famous Confucian maxim, somewhat the golden rule of Confucianism is: “Never do to others, what you would not like them to do to you.” This is the Confucian virtue of shu, reciprocity.
8. For Confucius humans are “fundamentally good” and are inclined towards “goodness”. Sages and saints, for Confucius, are those who have strived towards “perfection of goodness”. All can, Confucius believed, attempt the ideal by “living a virtuous life” by cultivating “noble character”, and performing duties “unselfishly”. For Confucius it is the princely human who is “dignified, noble, magnanimous, and humble” while the inferior human is “mean, proud, crooked, and arrogant”.
9. Confucius never claimed to be the originator of this philosophical/ethical code. Neither did he write any books. He derived some of his ideas from classical writings. These he codified by illuminating them with his own examples, insights and principles. These soon shaped Chinese thought and character. Disciples of Confucius put together the sayings of their master, eventually came to be known as Analects. These contain all that we today know about Confucius.
10. Chu Hsi (1130-1200 CE) assembled together two sets of Confucian Sacred Texts. Probably it is these writings that promote the emperor cult where the emperor (the ruler) is considered as the “eldest son” of the parents “heaven and earth” (Fisher p. 204).
11. There were two other important Confucian philosophers:
a. Mencius (390-305 BCE).
b. Xunzi (around 200's BCE).
12. Mencius and Xunzi held beliefs similar to Confucius but they were somewhat different from one another. Mencius believed that people were born good. But they have to work hard to “preserve the natural compassion of the heart”.
13. Xunzi argued that people could be good and live peacefully only if their minds were shaped by education and conduct.
14. Confucianism was concerned primarily with the needs of society.
15. Around 200 to 600 ACE, there was a rapid decline in the Confucian Beliefs in China. This was due the fact that Confucianism now had to compete with Buddhism and Daoism, which were developed around this time. Buddhism and Daoism were largely concerned with the meaning of suffering and death. Confucianism largely ignored such concerns.
16. The revival of Confucianism began around the 600 ACE and was fully revived by the 700's.
17. In the 1100's, there was a movement lead by Chu Hsi (or Zhu-Xi). This is now identified as Neo-Confucianism movement. He developed the rational-wing of Confucianism.
18. Another intuitional-wing of Confucianism dealt mostly with enlightenment by a combination of meditation and moral action. Wang Shou-jen (1472-1528) initiated this school of thought.
19. To learn quickly and briefly about the different schools of Confucianism you may click on http://philtar.ucsm.ac.uk/encyclopedia/confuc/
20. In the 1900's there was a clash between Confucianism and Western beliefs such as Communism. For many years after the Communist took charge of China, the Government greatly opposed Confucianism. For the new rulers of China Confucianism tended to look back on the past for development rather than to the future. However such resistance to Confucianism ceased in 1977.
Questions to Explore:
1. Discuss the life and contribution of Master Kong, an insignificant person during his lifetime, who ended up being worshipped in temples devoted for him.
2. Critically comment on the Confucian virtues comparing and contrasting them with the Daoist virtues.
3. Explain in detail the Neo-Confucian state cult.
4. How do you view Confucius, the Chinese sage, in comparison with Jesus and Muhammad two other founders of world religions? Explain.
Confucianism, it is generally accepted, was the single most important thing in Chinese life. Confucianism affected everything in China – education, government and attitudes toward behaviour in public and private life. Confucianism is not a religion but it is more of a philosophy, a guide to morality and good government.
Read more about Confucianism in Fisher pages 199-213.
Students will have an opportunity to watch a lecture – DVD – on “Confucius” who is treated along with Jesus and Muhammad two other founders of great world religions.
1. K'ung Fu Tzu, Confucius (551-479 BCE) in English, also known as Master Kong, somewhat a contemporary of Buddha and Mahavira in India, was born in the modern day Shantung Province in China. He lived in an era known for its moral laxity giving advice to rulers. He accumulated a small band of students (disciples) during this time. Read Fisher pages 200f.
2. Confucian way promotes a “good and right conduct” within your family, within the community, and in the nation. Purpose of Confucianism is to evolve into “a good person”.
3. Confucius in his teachings stressed the “here-and-now” rather than “invisible” or the “supernatural”. His emphasis was “on the cultivation of character, purity of heart and conduct.” He encouraged all people to develop “a good character first, which is a priceless jewel and which is the best of all virtues”.
4. Notice the quote from the Analects (XI:11) attributed to Confucius: “While you are not able to serve men, how can you serve the ghosts and spirits?” [Quoted by Fisher, page 202.] This, you may notice, reflecting the concerns of the Christian scriptures: “… for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen” (1 John 4:20).
5. Confucius insisted on close adherence to Dao, the need for harmonious living. Confucius was a pragmatic person. Hence he dealt with the practical matters of daily and personal relationships, which should be marked by “harmony” between the following fivefold system of relationships. These are, he believed, fundamental to social order:
a. Ruler and the subject.
b. Parents and the children.
c. Husband and the wife.
d. The older folks and the younger.
e. Older friend and the younger friend.
6. Later the disciples of Confucius developed ten attitudes that are to govern the five relationships:
a. Love in parent.
b. Filial piety in the child – both son and daughter.
c. Gentility in the oldest child.
d. Humility and respect in the younger.
e. Righteous behaviour in the husband.
f. Obedience in the wife.
g. Humane consideration in elders.
h. Respect and admiration in juniors.
i. Benevolence in rulers.
j. Loyalty in subjects.
7. A famous Confucian maxim, somewhat the golden rule of Confucianism is: “Never do to others, what you would not like them to do to you.” This is the Confucian virtue of shu, reciprocity.
8. For Confucius humans are “fundamentally good” and are inclined towards “goodness”. Sages and saints, for Confucius, are those who have strived towards “perfection of goodness”. All can, Confucius believed, attempt the ideal by “living a virtuous life” by cultivating “noble character”, and performing duties “unselfishly”. For Confucius it is the princely human who is “dignified, noble, magnanimous, and humble” while the inferior human is “mean, proud, crooked, and arrogant”.
9. Confucius never claimed to be the originator of this philosophical/ethical code. Neither did he write any books. He derived some of his ideas from classical writings. These he codified by illuminating them with his own examples, insights and principles. These soon shaped Chinese thought and character. Disciples of Confucius put together the sayings of their master, eventually came to be known as Analects. These contain all that we today know about Confucius.
10. Chu Hsi (1130-1200 CE) assembled together two sets of Confucian Sacred Texts. Probably it is these writings that promote the emperor cult where the emperor (the ruler) is considered as the “eldest son” of the parents “heaven and earth” (Fisher p. 204).
11. There were two other important Confucian philosophers:
a. Mencius (390-305 BCE).
b. Xunzi (around 200's BCE).
12. Mencius and Xunzi held beliefs similar to Confucius but they were somewhat different from one another. Mencius believed that people were born good. But they have to work hard to “preserve the natural compassion of the heart”.
13. Xunzi argued that people could be good and live peacefully only if their minds were shaped by education and conduct.
14. Confucianism was concerned primarily with the needs of society.
15. Around 200 to 600 ACE, there was a rapid decline in the Confucian Beliefs in China. This was due the fact that Confucianism now had to compete with Buddhism and Daoism, which were developed around this time. Buddhism and Daoism were largely concerned with the meaning of suffering and death. Confucianism largely ignored such concerns.
16. The revival of Confucianism began around the 600 ACE and was fully revived by the 700's.
17. In the 1100's, there was a movement lead by Chu Hsi (or Zhu-Xi). This is now identified as Neo-Confucianism movement. He developed the rational-wing of Confucianism.
18. Another intuitional-wing of Confucianism dealt mostly with enlightenment by a combination of meditation and moral action. Wang Shou-jen (1472-1528) initiated this school of thought.
19. To learn quickly and briefly about the different schools of Confucianism you may click on http://philtar.ucsm.ac.uk/encyclopedia/confuc/
20. In the 1900's there was a clash between Confucianism and Western beliefs such as Communism. For many years after the Communist took charge of China, the Government greatly opposed Confucianism. For the new rulers of China Confucianism tended to look back on the past for development rather than to the future. However such resistance to Confucianism ceased in 1977.
Questions to Explore:
1. Discuss the life and contribution of Master Kong, an insignificant person during his lifetime, who ended up being worshipped in temples devoted for him.
2. Critically comment on the Confucian virtues comparing and contrasting them with the Daoist virtues.
3. Explain in detail the Neo-Confucian state cult.
4. How do you view Confucius, the Chinese sage, in comparison with Jesus and Muhammad two other founders of world religions? Explain.
5. How will you explain the evolution of the Confucian thoughts in China?
