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Religion in east Asia
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(2050)An Analysis of the Religious Xenophobia, the Regionalism of Chinese Taoism, and the Great Anti-Buddhist Persecution in the Tang Dynasty Writings of Han Yu This East Asian study will define the historical and literary elements of Chinese xenophobia, the regionalism of Chinese Taoism, and the importance of The Great Anti-Buddhist Persecution in the writings of Han Yu. Han Yu (768-824) defines the religious xenophobia that is attributed to Chinese culture during the Tang Dynasty, which reflects the policies of the Great Anti-Buddhist Persecution under Emperor Wuzong. These values were generated through regional prominence of Anti-Buddhist propaganda that was defined through a predominantly Taoist and Confucian religious culture in China. Han Yu defines the overarching anti-Buddhist propaganda that diminishes the power of leaders, which perceived Buddhism as a “tribal” religion that had corrupted Chinese officials and Emperors. The Great Anti-Buddhist Persecution was a major part of religious xenophobia during the late 8th and 9th centuries that reflected an intolerance for religious diversity. In essence, an analysis of Chinese xenophobia, the regionalism of Chinese Taoism and Confucianism, and the importance of The …show more content…
However, the trend toward supporting Taoism provided a reactionary means in which Emperor Wuzong and court officials, such as Han Yu, were able to invert this form o cultural tolerance to a more xenophobic governmental movement to remove Buddhism from China. In the writings of Han Yu, it is apparent that the weakness of Chinese Emperors tended to be directly related to the practice of Buddhism by elites. More so, Chinese government officials began to become hostile to Buddhist, which set the Great Anti-Buddhist Persecution into motion as a formal movement action against non-Taoists throughout the
Confucius stressed the importance of relationships in society, and at the same time Daoism was developed which stressed harmony with nature. Each was a response to the warring states period. After Huangdi took control, he quickly tried to put down these other philosophies. He condemned Confucian scholars to death and had books burned that contained philosophies that disagreed with him. This increased his totalitarian rule even more because people could not question him.
Han – a period of time in China in which the country was merged together (Dictionary) Manchurian – a resident of the NE region of China or Manchuria (Dictionary) Yin and Yang – is a symbol used in relation to a Chinese philosophy to represent balance between good and evil or dark and light (Dictionary) Wu Xia or Wuxia – a type of Chinese story utilizing martial arts of ancient China which showcases heroism (Dictionary) Chivalry – of the mind which creates a world not bound by the rules of reality (Dictionary) Peking – a Chinese name once used for Beijing (Dictionary) Taoism – “a popular Chinese religion” which uses the philosophy of Lao-tzu and Chuang-tzu (Dictionary) Confucianism – a teaching from Confucius based on “love for humanity, ancestor worship, reverence for parents, and harmony in thought and conduct” (Dictionary) Gobi desert – a desert Pinyin or pin yin – a way to translate “Chinese into the Latin alphabet” (Dictionary). Response 1
Since the introduction of Buddhism into China, it was not well received by the population as its foreign beliefs clashed with pre-existent principals of Confucianism and Taoism. On top of that, it was alienated by the Confucianism-based government in the late Han Dynasty. All in all, Buddhism was not a common nor a popular religion throughout China at first. Nevertheless, this all changed after the rise of the Tang Dynasty. There is no doubt that Buddhism and the Tang administration under Wu’s reign formed a critical symbiotic relationship with one another. Buddhism played a pivotal role in justifying Empress Wu’s rule. She enthroned herself as the monarch of China, an extraordinarily difficult achievement for a woman in a male-dominant society, by associating herself with Buddhism: proclaiming herself as the Maitreya and that she will bring an utopian era for the Chinese. (Smarr, 17 Feb. 2012) At the same time, Buddhism benefitted handsomely from government support, as monasteries are exempted from tax and that they are financially supported by the state, as seen in A Pilgrim’s Visit to the Five Terraces Mountains, which ultimately resulted in the substantial growth in attraction of Buddhist converts and Buddhism itself. Wu’s extensive support of the religion with ostentatious gifts and donations contributed to the rapid proliferation of Buddhism. Evidently, the mutually benefitting relationship between Buddhism and the state are crucial to each other’s survival during Wu’s sovereignty, but to what extent did her financial support (donations to monasteries) of Buddhism bettered the government overall?
There is no simple answer to this question, especially with the convoluted and entwining relationship between Buddhism and Wu, so we focus on how the religion assisted Wu in grasping power and its indispensable role in the Chinese economy. The close connection between government and religion is not a new concept to the Tang era as it has been well-established prior to its time, and it even survived long after. In the case of Buddhism and Empress Wu, the religion played a pivotal role in justifying her rule, which could explain her special interest in it. Among the Buddhists followers, she was identified as the bodhisattva Maitreya, which helped her gain a sense of legitimacy to her reign, especially in a male-dominant society (Smarr Feb. 17 2012). The association of Buddhism with Wu helped spur Wu’s benevolent policies towards the religion, who benefitted handsome...
legal action because of faith but as a whole it would not prosper. To understand the level
Buddhist popularity towards the Chinese grew following the collapse of the Han Dynasty in 220 C.E. It’s influence has continued to expand for several centuries. Between 220 C.E. and 220 C.E. and 570 C.E., China experienced a period of political instability and disunity. During this time, many of the Chinese, specifically scholars, sought for peace in Buddhism and approved of Buddhism. On the other hand, the strict confucianists and the government fought to end Buddhism and make people go against it.
Bokenkamp, Stephen R. “A Medieval Feminist Critique of the Chinese World Order: The Case of Wu Zhao (r. 690–705).” Religion, 28 no 4, (1998): 383-392, DOI: 10.1006/reli.1998.0147.
In this book, David Aikman as a journalist and policy consultant was also a commentator and freelance writer. He was a Time Magazine correspondent in the 1970s. His book, Jesus in Beijing, introduces the reader to the changing of society and culture in China due to Chinese Christianity. Around 1998, his relationship with the church became very earnest as he grew intrigued on the topic of Chinese Christianity. Aikman then elaborates on his various travels to China as well as give background information on the influence of Chinese Christianity, and the involvement of the church. He gives his input on the Chinese church movement and its leaders. During the Cultural Revolution in the 1970s, the older generation of male leaders of the Chinese Christians was the brave defenders of their faith. Before communism swept the land, they rose up to fight for their faith. They have been so influential that the youth of the congregation shows the same dedication and zeal for their faith while upholding the relationship within the underground organization. The younger generation showed a wide variety of understanding of their religion. Before the Cultural Revolution, the attempts to stifle the efforts of the Chinese Christians just seemed to cause them to become even more determined to fight for their right to practice their theology. Aikman makes it seem as if the Chinese Christians are of the oppressed people because of their beliefs. He often glorifies the actions of the members, with little mentioning of the brute force used.
Buddhism saw its initial, but slow rise under the Han Dynasty, which lasted from 206 BCE to 220 CE; however, the religion spread rapidly towards the end of the Han amidst political chaos and hesitance in Confucian principles. During the postclassical era, Buddhism’s spread in China was caused by the prospect of Nirvana, while it also gave way to both negative and positive responses.
Although Siddhartha Gotama spread the religion of Buddhism in India, his teaching had a great impact on other countries. Buddhist first made their way to China via the silk route; this was a network of caravan tracts that linked China to the rest of central Asia to the Mediterranean region. Buddhist monks also made their way into China with Buddhist scriptures and Buddhist art in their possession. This is the first time that Buddhism made a substantial impact on the Chinese. Quickly many Chinese began to convert to the new religion that was brought into china. In fact, Buddhism would become a central aspect to culture of the Chinese. Buddhism had a great impact on the Chinese, philosophers, and Chinese emperors. Additionally, Buddhism had a great influence on Chinese art, and Buddhism was the greatest foreign influence on the artwork of the Chinese. Chinese artist would mix their traditions, with other popular Buddhist art forms from places, such as India. The arrival of Buddhism in China greatly influenced the art of China for many dynasties.
The Buddhist brought with them the concept of multiple gods and Buddha’s “spiritual state to provide the power for humans to make the transition into death and the afterlife successfully” (Corduan, 2012, p.410). Confucianism brought the obedience of the child to the parent into Chinese mainstream life, plus the “social stratification and codes governing dress, actions and communication” (Corduan, 2012, p.409). Taoism introduced the balance of forces in harmony in spirits in the form of yin and yang, thus creating that balance of nature and humans (Corduan, 2012). Christianity influenced Chinese life both socially and economically by introducing the concepts of “love for one’s neighbor, self-discipline, and trust” (Lu, 2014, p.2) as both essential and beneficial (Lu, 2014). All of these together with the traditional Chinese religion, give the Chinese culture it’s popular religion
In 1127, after a prince of the Song Dynasty fled across the Yangtze River to Hangzhou, the Southern Song Dynasty was established. The Southern Song Dynasty achieved a period of economic success, prosperity, and artistic creativity, despite the fact that the military was not exactly strong. The Southern Song Dynasty’s downfall did not come from problems within, but was overthrown by Mongols in 1279, marking the end of the Song Dynasty.
Xuanzang was a highly educated Buddhist monk from China, who in 629 C.E. made the long and treacherous journey along the Silk Road to India. His main objectives in his sixteen years away from home were fundamentally religious; he only wanted to study more complete scriptures to answer questions he had, which he deemed unsolvable in his own country. It is important to understand Xuanzang’s own position within the Chinese society and the type of situation it was in: Chinese Buddhists had many disagreements
Even though Taoism and many other folk religions have shaped the Chinese mind, Confucianism remains, by any historical measure, its chief mentor” (Novak 113). Therefore, since the two religions grew up together, there are similarities, such as their views on humans, attempting to find harmony in life and in nature, and serve as guides for their followers through self-cultivation and improvement techniques. Confucianism believes that their congregation should have human conduct over the idea of God in their lives, whereas Taoism is formed on the belief that its congregation should create a relationship with nature. This is pointed out by Smith in Experiencing the World’s Religions, “Confucius represents the classical, Lao Tzu the romantic; Confucius stresses social responsibility, Lao Tzu praises spontaneity and naturalness; Confucius focus is on the human, Lao Tzu’s on what transcends the human” (Smith 218).
The Warring States is the subject and title of Griffith’s third chapter, which gives an enlightening look at the life and times in China after the defeat of the rule of Chin at Ching Yang in 453. (p. 20) The country was divided into eight individual warring sects (with the exception of Yen...