1. CONFUCIANISM

2. The four Religious Traditions of China
Chinese culture is marked by four main religious traditions:
1. The traditional folk religion
2. Taoism
3. Confucianism (had state patronnage)
4. Buddhism

3. The “San-jiao heyi” concept
The Chinese emphasis on harmony was also extended to “the unity of the three faiths”
“San-jiao heyi” is still widely used to refer to Confucianism, Taoism and Buddhism.

4. Confucianism to rule the world.”
More popular teachers such as Jiao Hong ( ) taught that all three religions constitute in fact “a single teaching,” and all three should be believed because each merely uses separate language to articulate its truth.
Liu Mi (Active 1324):
“Although the Three Teaching are different,
in the arguments they put forward, they are One.”
Emperor Xiaozong ( ):
“Use Buddhism to rule the mind,
Daoism to rule the body
Confucianism to rule the world.”

5. Lin Zhaoen ( ):
“if someone is a Confucian, give him Confucius;
If he is a Daoist, give him Lao Zi;
If he is a Buddhist, give him Shakyamuni;
If he isn’t any of them, give him their unity.”

6. - Wisdom religions
- way of life for the scholarly and governing class
- A religious conception of Government
- Harmony between Man, nature and Heaven
*Taoism focuses the attention on cosmic nature
Confucianism focuses on human nature

7. Characteristics of the Chinese Spirit
1. Simplicity,
2. Balance
3. Harmony
4. No “big ego,”
5. Patience.
6. Humanness
7. Politeness (good manners)

9. 3 KEY CONCEPTS OF CHINESE RELIGIONS
1. TIEN
2. TAO
3. YIN-YANG
Other concepts
4. DIVINATION
5. ANCESTOR VENERATION
6. QUEST FOR BALANCE AND HARMONY

10. Whatsoever you do not desire for yourself, do not do unto others.”
TEN MAJOR CHARACTERISTICS OF CHINESE RELIGIONS
1. THE GOLDEN RULE (OF LOVE)
In China, 500 years before the birth of Jesus, Confucius ( B.C.), when asked by a disciple if a norm existed that one could follow throughout one’s life, said:
“Love of the neighbor.
Whatsoever you do not desire for yourself,
do not do unto others.”
(Analects, 12.2 and 15.23).
In another version he stated:
“What I do not wish others to do to me,
that also I wish not to do to them”
(Analects, 5.11).

11. Ten Major Characteristics of Chinese Religions:
2. Belief in “the Path of Heaven”
3. Belief in Divination, Exorcism, Magical Power.
4. Veneration of the Ancestors

12. 5. Quest for Harmony and Balance
6. Belief in the interconnectedness
of everybody and everything.
7. “Following the Flow”:
Trust in the virtues of
“naturalness,”
“simplicity”
and “Patience.”
(“slow down,” if you want to achieve happiness).

13. 8. Rejection of “Big-Ego.”
* trust in the virtue of simplicity.
* Belief that true Strength resides in “Weakness.”
9. Focus on the value of “Education” and Art
10. T’ien Ming and the Belief in the need for Ethics in Government. (The Mandate of Heaven).

16. CONFUCIANISM: I. Is it really a religion? II. The Founders
III. 9 Sacred Texts
IV. The Confucian Spirit (in 10 points)

19. The Founders of Confucianism
1. K’UNG FU TZU
or CONFUCIUS
( B.C): 6th century
2. MENG TZU
or MENCIUS
( B.C): 4th century

21. The Scriptures of Confucianism:
1. The Five Classics
2. The Four Books

22. THE FIVE CLASSICS 1. I CHING 2. SHU CHING 3. SHIH CHING 4. LI CHING
5. CH’UN CH’IU
=>These classics of Chinese civilization provide an important part of the background for the Confucian system

23. 1. I CHING (the Classic of Changes):
A book of divination;
it contains striking images
2. SHU CHING (The Classic of History)
Contains among other things, the Chou theology

24. 3. SHIH CHING (The classic of Poetry):
A collection of some 300 poems dealing with a wide range of themes, including love poetry.
4. LI CHI (The Book of ritual)
5. CH’UN CH’IU
(the Spring and Autumn Annals)

25. Originally there was also a sixth, the Classic of Music, which has been lost.
These books continued to be edited after Confucius’s death, and in their present versions contain some later material.

26. THE FOUR BOOKS
The teaching ascribed to Confucius can be found chiefly in the following “Four Books”:
1. The Analects
2. The Doctrine of the Mean
3. The Great Learning
4. Mencius

27. 1. The Analects: THE FOUR BOOKS 2. The Doctrine of the Mean
the earliest and most reliable collection of Confucius’ teaching.
Compiled several years after his death
2. The Doctrine of the Mean
Written by an early follower;
It develops the religious aspects of Confucius’ views;
It forms a chapter of the Book of Ritual

28. 4. Mencius 3. The Great Learning A short treatise on moral education;
It also forms a chapter of the Book of Ritual
4. Mencius
A collection of the teachings of one of Confucius’ most outstanding disciples, Meng Tzu

29. CONFUCIANISM As
A Religion

30. Confucius did not create a religion in the sense of Buddha or Jesus.
He created a religious philosophy and a set of moral values which in broad outlines were adopted by the Chinese scholarly and administrative class for some 2,000 years!

31. Confucius was not interested in creating a new religion.
He taught history, divination, and the principles of good government.
He used ancient religious teaching to develop
1) a system of ethics,
2) a theory of good government, and
3) a set of personal and social goals
that deeply influenced the Chinese for almost twenty-five centuries!

32. 3 Crucial Confucian views
Confucianism as articulated by Confucius and clarified by Mencius
1. Maintains that human nature is essentially good, that humans are naturally compassionate, dutiful, courteous, and inclined toward learning.
2. The well-being of society depends upon the virtue of the rulers, and it is the state’s responsibility to ensure the flourishing of its citizens.
3. The destiny of a state and its raison-d’etre

33. 3. The destiny of a state
If a dynasty rules by virtue, then it receives the Mandate of Heaven, but this right to rule is revoked if rulers cease to be virtuous.

34. Confucianism is generally considered one of the major religions of the world,
However some contend that the teachings of Confucius and his disciples were never intended to be a religion.

35. Indeed Confucianism is a different kind of religion.
1. It has no priesthood,
2. Its sacred writings, although important, have never been considered a divine revelation like the Vedas or the Qur’an,
3. It has frowned upon asceticism and monasticism,
4. It has no doctrine of an afterlife.

36. How can you serve the spirits?”
Chi-Lu asked Confucius how the spirits of the dead and the gods should be served.
The Master said,
“You are not able even to serve man.
How can you serve the spirits?”
Chi-Lu continued, “May I ask about death?”
The Master replied,
“You do not understand even life.
How can you understand death?”

37. Centrality of Tien as source of
And yet there are many religious features in Confucianism:
Religious rituals
Ancestor veneration
Centrality of Tien as source of
individual morality
and good government
Divination and sacrifices

38. The Chinese Spirit of
Confucianism

39. The Confucian Spirit
(in 10 points)

40. The Confucian Spirit 1. The Golden Rule “Love of the neighbor.
Whatsoever you do not desire for yourself,
do not do unto others.
What I do not wish others to do to me,
that also I wish not to do to them”
(Analects, 5.11; 12.2; 15.23).

41. Jesus (500 years after Confucius) taught that the Golden rule is the very essence of religion:
“Do for others just what you want them to do for you”(Luke 6:36).
“Do for others what you want them to do for you: this is the meaning of the Law of Moses and of the teaching of the prophets”(Matthew 7:12).

42. Muhammed more than 1000 years after Confucius taught that the Golden rule is “the noblest religion”:
“No Man is a true believer unless he desires for his brother that which he desires for himself…
Noblest Religion is this – that you should like for others what you like for yourself; and what you feel painful for yourself, hold that as painful for all others too.”
(The Prophet Muhammed)

44. The Confucian Spirit 2. Confucius said: “a man who is not Good (Jen),
what can he have to do with ritual?
A man who is not Good,
What can he have to do with music?”
(Analects, III, 3)

45. “The well-bred are dignified, But not pompous.
The Confucian Spirit 3.
“The well-bred are dignified,
But not pompous.
The ill-bred are pompous,
But not dignified.”

46. The Confucian Spirit “If there is righteousness in the heart,4.
“If there is righteousness in the heart,
There will be beauty in the character.
If there is beauty in the character,
There will be harmony in the home.
If there is harmony in the home,
There will be order in the nation.
If there is order in the nation,
There will be peace in the world.”

47. 5. “The Gentleman calls attention to the good points in others; he does not call attention to their defects.
The small man does just the reverse of this.”
(Analects, XII, 16)

48. 6.
“A Gentleman takes as much trouble to discover what is right as lesser men take to discover what will pay.”
(Analects, IV, 16)

49. 7.
“He who exercises government by means of his virtue (te) may be compared to the north polar star, which keeps its place and all the stars turn toward it”

50. Confucius said:
“The rule of virtue can be compared to the Pole Star which commands the homage of the multitude of stars without leaving its place.”

51. Confucius maintained that real “te” is the power of moral example.
When asked by the Baron of Lu whether the lawless should be executed, Confucius answered:
“What need is there of death penalty in government?
If you showed a sincere desire to be good,
your people would likewise be good.
The virtue of the prince is like the wind;
the virtue of the people like the grass.
It is the nature of grass to bend when the wind blows upon it.”

52. Someone said to Confucius,
“Why do you not take part in government?”
The Master said,
“The Book of History says,
‘Oh! Simply by being a good son and friendly to his brothers a man can exert an influence upon government.’
In so doing a man is, in fact, taking part in government. How can there be any question of his having actively to ‘take part in government’?

53. "Learn that an oppressive rule is crueler than a tiger." (Confucius) 8.
"Learn that an oppressive rule
is crueler than a tiger."
(Confucius)
9. "The ruler must better learn to govern himself before trying to govern others"

54. 10. The 5 Relationships
1. Father to Son
2. Elder Brother to younger Brother
3. Husband to Wife
4. Elder to Junior (or friend to friend)
5. Ruler to Subject
=> “Proper behavior towards parents and elder brothers is the trunk of goodness” (Analects, I, 1)

55. TEN MORAL VIRTUES IN CONFUCIANISM
CHUN-TZU (the Princely or Noble man, The embodiment of all virtues, the superior man, the role model for all the people.
1. Ren or Jen (good heart, deep empathy or compassion for other humans)
2. Shu (Altruism, reciprocity, concern for others, treating others the way you would like to be treated)
3. Chung (Conscientiousness)
4. WEN (Love for arts, love for peace)
5. LI (good manners toward others)

56. 6. Ho (harmony)
7. TE (the power of virtue in politics, moral force)
8. I (righteousness, Justice
9. HSIAO (Filial piety)
10. Respecting the 5 relationships

57. CHUN TZU Confucius’ notion of the Ideal Human Being
1. The Noble person,
2. The Mature person,
3. the “superior person,”
4. “the ideal perfect human being,”
5. the person who shows humanity at its best,
6. the “civilized person par excellence.” (nobility of the heart)

58. 7. CHUN TZU > < a mean person a small-spirited person
a petty person
7. CHUN TZU > < a mean person
a small-spirited person
8. Armed with a self-respect that generates respect for others, he approaches them wondering, not, “what can I get from them?” but “what can I do to accommodate them?”

59. 9. He is distinguished by his faithfulness, diligence, and modesty.
10. He neither overpowers with his knowledge,
Nor is he afraid to admit error
11. He looks at all sides of any issue,
12. Is cautious
13. He is not concerned for personal recognition
14. He carries himself with dignity
15. He appears imperturbable, resolute, and simple.

62. “a supreme spiritual presence, a great moral power,
T’IEN (=HEAVEN)
For Confucians, generally, Heaven is
“a supreme spiritual presence,
a great moral power,
and the source of all.”
It is an exalted sacred reality.

63. THE TAO (DAO)
TAO = WAY, PATH, ROAD
T'ien (Sky or Heaven)
T'ien Ming (the mandate of Heaven)

64. The path of men (Ren Tao) must follow the path of Heaven (T'ien Tao)
Tao = the way of Heaven
= the way of the universe
The path of men (Ren Tao)
must follow
the path of Heaven (T'ien Tao)
T’ien Ming
(the ruler must follow the mandate of heaven

65. To follow the Tao means
to be in harmony
with the ancestors and the spirits,
with the forces of yin and yang and the five elements.

66. 7. CHUN TZU > < a mean person a small-spirited person
a petty person
7. CHUN TZU > < a mean person
a small-spirited person

67. 8. Armed with a self-respect that generates respect for others, he approaches them wondering, not, “what can I get from them?” but “what can I do to accommodate them?”

68. 9. He is distinguished by his faithfulness, diligence, and modesty.
10. He neither overpowers with his knowledge,
Nor is he afraid to admit error
11. He looks at all sides of any issue,
12. Is cautious
13. He is not concerned for personal recognition
14. He carries himself with dignity
15. He appears imperturbable, resolute, and simple.

70. JEN and SHU

71. REN (JEN): the mother of all virtues
It is “the feeling of humanity toward others” and respect for oneself.
Jen was the virtue of virtues in Confucius’ view of life; it is the greatest of virtues;
it includes all other virtues.
It is the highest perfection of goodness,
It is the sublime moral ideal beyond the reach of ordinary mortals
Jen is a sublime and transcendental perfection

72. Jen is the foundation of the Confucian Silver rule: “Do not do unto others what you would not want others to do unto you”

73. Whatsoever you do not desire for yourself, do not do unto others.”
In China, 500 years before the birth of Jesus, Confucius ( B.C.), when asked by a disciple if a norm existed that one could follow throughout one’s life, said:
“Love of the neighbor.
Whatsoever you do not desire for yourself,
do not do unto others.”
(Analects, 12.2 and 15.23).
In another version he stated:
“What I do not wish others to do to me,
that also I wish not to do to them”
(Analects, 5.11).

74. Ren (Jen) = To be truly and fully human
The nobility of the heart that makes one supremely human
= > (Noble people will even sacrifice their lives to preserve their Jen complete).
A sense of kinship with other human beings, a strong feeling of belonging to the same species and even being of one body with all human beings.
The feeling of humanity toward others and respect for oneself

75. JEN = Human-heartedness Man-to-man-ness
Benevolence, charity, compassion, magnanimity, good faith.
Love
The highest form of Goodness

76. Those who are “jen-endowed” know that “within the four seas
Jen is that largeness of heart that knows no national boundaries
It is an indivisible sense of the dignity of human life wherever it appears
Those who are “jen-endowed”
know that “within the four seas
all men are brothers and sisters.”

77. * In private life, Jen is expressed in
Unselfishness,
Courtesy,
Empathy (or the capacity to measure the feelings of others by one’s own.
* In public life it prompts untiring diligence

78. SHU
Jen is an interior attitude implying concern for the welfare of others.
Shu is the concrete expression of Jen in various circumstances. It is the external practice of Jen in public life, putting oneself in the place of others.
Confucius expressed it in the famous golden (or silver) rule: “Do not do to others what you would not want done to yourself.”
It is not enough to have the right inner attitudes, it is also necessary to speak and act toward others in the right external manner.
=> the Gentleman does not cause pain to others.

79. HO (Harmony)
The confucian seeks a twofold harmony, individual and social.
In order to become fully human, an individual must attain harmony with his own nature; and one attains harmony with his own nature by achieving harmony with Heaven which has conferred his nature on him, and with the rest of the universe.
And when individuals attain this harmony with Heaven the result will be a harmonious social order.

81. LI (=propriety, proper behavior)
Li refers to the dictum “manners maketh man.”
Li = Good manners or polite behavior
Li = good manner toward others:
Politeness
consideration
hospitality
nice speech
our demeanor
the way we dress
the way we greet others or say goodbye
Use proper music in proper circumstances.