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Confucianism. Introduction and conclusion
Confucianism as a religion essay
Confucianism. Introduction and conclusion
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Contrary to common belief, religion is composed of both religious—divine reverence, and irreligious elements—politics and philosophy. Reciprocally outlining Chinese ideals, this complementary blend of religious and irreligious elements allude to harmony of opposites without conflict. However, widely interpretative, the Western term “religion” prevents clear distinction between religion and philosophy when applied to Ancient Chinese religion, Confucianism, and Daoism. Though each equitably dissimilar, each sector influenced the upbringing of the other politically, while continuing to uphold similar purposes of perceived harmony. Therefore, this paper’s analysis of Ancient China’s concept of Ganying, Confucius’ concept of Social Hierarchy, and Daoist practice of internal and external alchemy reveals a progressive religious influence on State, and simultaneously deems philosophy as only an appurtenant to religion.
During the Shang Dynasty, Ancient Chinese religion served as the premise to political structure and reign. The first divination process involving oracle bones, or tortoise shells and ox shoulder bones, introduced the idea of Shang diviners. This recognition of power paved way for the separation of social classes, resulting in the elite and popular class. The elite were considered literate and cultivated, comprising the upper class. In opposition, the popular class was that of the lower class, illuminating indigenous values. Exemplifying a religious connotation, prescriptively, the diviners’ chief role during the divination process prompted importance of ancestral worship and sacrifice. Illustrating the concept of ganying, diviners would attempt to provide ancestors with proper sacrifices to induce spiritual fulfillment—s...
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...d with qi, jing, and shen, this alludes to the Daoist conservation of blood, semen, and breath. The practitioners preserve these humanly essences through meditation implemented with fasting and breathing techniques (305). These Daoist exercises later influenced and embellished the practice of taji, boxing, yoga, and sexual practices.
From China’s most primitive state to its most culturally flourished, when describing Ancient Chinese religion, Confuscianism, and Daosim, individuals regard these practices as a “philosophy”, or “way of life”, instead of a religion (105). However, each equally embodies a perennial philosophy—different elucidations symbolize a single, universal truth. Therefore, if religion outlines both religious and irreligious aspects, and concurrently depicts a way of life, one can assert philosophy as an additional “interpretation” of religion.
Confucius was a philosopher, political intellect and an educator whose philosophies have significantly prejudiced not only the Chinese principles but the entire world evolution. He lived through the “Spring” and “Autumn” epoch of Chinese history, when east central China was separated over a dozen fighting states. The inordinate ailment and grief he saw swayed his political thoughts, which highlighted command, grading and the rule of a compassionate self-governing state.
After watching the documentary The Long Search: Taoism: A Question of Balance—China, I am totally surprised by the details in the video, which explain every single aspect of people’s daily life in Taiwan as religious, especially Taoist. Since China does not consider itself as a nation of religious beliefs and practices, I do not actually think of what Chinese people do everyday as religious. However, after studying Religions in China for a semester, I finally realize that all the Chinese traditions and beliefs have evolved as a mixture of Confucianism, Taoism, and Buddhism. As a result, it all makes sense to see in the video that Taoism is a dominant religion that has deeply influenced individuals’ life in Taiwan.
As was the case in China, Cao depicts the two forms of belief existing alongside one another, and not necessarily practiced exclusively to one another. Confucianism involves the concern for worldly affairs and order within a rigid social hierarchy, with importance placed on filial piety and family relations. Daoism is a way of thought that encompasses ideas of transcendental worlds of spirit through observation of simplicity, a comprehension of natural law and order, and a desire to lead with compassion, rather than force.
During the Warring States period China was going through chaos. The teachings of Confucianism and Daoism were welcomed by society to bring order, stability and liberate people from the misery and oppression. The rulers were greedy and desirous of political power and their own agendas; however they were looking for a new way to unite their people. It is often said that Confucianism and Daoism are the yang and yin, respectively, of Chinese religion. That is, they are not rivals so much as complementary traditions, working together to produce an overall balance in the lives of the Chinese. This is not true because the two religious philosophies were different from one another. Confucius believed that the traditions and virtues that were studied and taught in the old days by the Ancients was the best way to organize society (trickle-down approach). Also followers of Confucius believed in education, a moral force and human goodness to advance and progress within society. Daoism on the other hand relies on human nature and a balance of good and evil (Yin-Yang) to bring about social order. It neglects education, virtue and cultural norms because it is said that people are born faultless.
Confucianism is a philosophy and way of life formed in China by Confucius, an early Chinese philosopher. It began as a simple concept with ideals of personal virtue, simple filial piety, and basic gender distinctions and social inequalities. But, over time with the emergence of Neo-Confucianism it began to transform into a way of life that was degrading towards women with certain hostilities towards rivaling religions. In its early period, from around 500 B.C.E to the Common Era, Confucianism changed in that it became the leading belief system and a major part of Chinese tradition. From the transition into the Common Era to the end of the Classical time period, Confucianism was altered because of a loss of popularity following the collapse of the Han dynasty and the corruption in the governing political system. In its ending period, the post-classical era, Confucianism underwent perhaps its biggest adjustments with the emergence of Neo-Confucianism. The ideas and virtues presented in the “rebirth of Confucian philosophies” of intolerance of foreign religions and extreme filial piety...
“The spread of Confucianism across East Asia was accomplished largely through voluntary and consensual means, rather than by conquest o...
Throughout all of the above evidence, a common theme is demonstrated. Daily life was influenced by religion and philosophies in both India and China. Religion and philosophies affected
Confucianism and Daoism are two influential schools of thoughts that have existed in ancient China around the 6th century BCE. The former, led by the politician and philosopher Confucius, proposed that humans live in society according to a set of predefined rules and that they transform society through political action. Whereas the latter, led by the philosopher Lao-Tzu, promoted the idea of inaction; people should go with the flow instead of taking action to control their lives and dominate their surroundings. Although, at first glance Daoism and Confucianism seem to be two opposing philosophies, a more in depth analysis of two of their key ideas –filial piety and education—reveals that they do share some similarities.
“The whole character of Chinese popular religion flows in the direction of plethora of rituals and obligations without much discernable doctrinal underpinning” (Corduan, 2012, p.410). The Chinese popular religion has gravitated away the gods of Buddha and Daoism and captured the philosophy of luck and materialism (Corduan, 2012), while it “is less concerned with philosophical issues and
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
China is a mystical land fills with it own tradition and cultures that stood in the test of time for more than 3 millennium and it have some the most richest period of history in our human existence. During those period of history, as it ruled by different Dynasties or Noble Houses that create some small significance overtime and eventually change China into an empire that currently is still dominant forces in our world today. One of the most important ideas that shape China’s society and government is through the teaching of Confucius, the teacher of human behavior and the moral and philosophical code of ethics. It is through his teaching that influence and shape the idea of Mandate of Heaven. The Mandate of Heaven create by the Chou Dynasty,
Confucianism is more of a religious and social philosophy than a religion in the accepted meaning of the word. It has no church, no clergy, and no Bible. It advocates a code of social behavior that ...
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).
In The Sacred & The Profane: A Nature of Religion, Mircea Eliade attempts to define the sacred by stating it is “the opposite of the profane” (pg. 10). Through out the book he tries to explain this statement through the concept of hierophany (the idea that one can experience, sensorily, the manifestation of the holy/sacred), however his main explanation of the sacred being “the opposite of the profane” is the comparison of a modern religious man and a modern non-religious man (a profane man). Eliade compares the two by explaining how each would react to space, time, nature, and life. This essay will explain the idea of sacred space, how a religious and a profane man would experience it, and how the idea of sacred space might be applied to the study of medieval art and architecture.
Religion usually plays a big part in the cultures of the world and is the basis for their beliefs and values. In many countries religion is very important, so important that some cultures use it in every aspect of their lives. China l...