WORLD RELIGIONS: Confucianism

Confucianism:

I. Background Information

A. Confucianism has played a significant role in shaping the culture and history of millions of people. It influences the behavior in most Asian cultures as well as that of Asians living in non-Asian cultures. Its greatest influence has been seen in China. Even during the anti-religious period of communism, Confucian ideals were used to control the masses.

II. Defined
A. Confucianism is the ethical system of Confucius, emphasizing moral order, the humanity and virtue of China's ancient rulers, and gentlemanly education.[1]

B. Confucianism seeks to address issues such as chaos and lack of social order by means of virtue, ethics, ritual, etiquette, and through individuals being kind to one another.

C. Confucianism is much more a way of life than it is a form of religion. Therefore, it is permissible to follow Confucianism and other belief systems simultaneously. For example, contemporary followers of Confucianism hold beliefs and engage in rituals akin to Taoism and Buddhism.

III. Origin
A. The Man
1. Confucius (551-478 B.C.E), or “Master Kong”, was arguably the most influential individual in Asian history.

2. Born in the small feudal state of Lu, now the Shandong province in eastern China, Confucius followed several career paths during his early life, and held many government positions, but dedicated his life to teaching around the age of thirty.

3. His teachings were products of his observation of the political disintegration of the feudal order in China, which could be characterized by the dominance of various states over others, and by constant warfare. His observations prompted his assertion that government must be founded on virtue, and that all citizens must be attentive to the duties of their position. Taught his students to read the great Chinese classics. Confucius believed that society could not be held together when individuals haven’t read their classic texts, and don’t understand their culture’s history or traditions

4. Three thousand people studied under him, and over 70 became well-established scholars.

IV. Core Assumptions
A. People are basically good, and need only learn, by example, how to behave correctly. Confucius believed that this goodness is best realized through education, self-reflection, self-cultivation, and by behavior in agreement with one’s cultural norms.

B. Emphasizes a deep commitment to social harmony. Harmony meant fulfilling the familial and secular obligations needed to live and work together. Confucian ideology provides the framework in which both live in a benevolent relationship, emphasizing that people perceive themselves according to their social relationships and responsibilities as opposed to their individual beings.

Note: In Confucianism, one isn’t considered human as a result of one’s free will, but rather by socializing and through one’s social relationships.

V. Documentation of Teachings
A. The Analects
1. Confucius did not write down his philosophy, rather details of his teachings came down through his disciples.

2. The Analects, literally “discussion over Confucius’ words”, is the most influential of these collections.

3. The Analects were written over a period of fifty years and are comprised of twenty books. They teach basic Confucian values in the form of aphorisms, sayings, stories, and proverbs, which continue to significantly influence China and East Asian values, today.

VI. The Five Relationships and Reciprocity[2]

A. Ruler and subject (Benevolence in rulers, loyalty in ministers and subjects)
B. Father and son (Kindness in the father, filial piety in the son)
C. Husband and wife (Righteous behavior in the husband, obedience in the wife)
D. Oldest son and younger brothers (Gentility in the oldest son, humility and respect in the younger siblings)
E. Elders and juniors (Humane consideration in elders, deference in juniors)

VII. Considering Social Relationships in Culture (Ideals regarding Five Relationships)
A. Jen (humanism) – is related to the concept of reciprocity. It is the ideal relationship that should exist between individuals. Defines a basic relationship between individuals in a way that respects the moral integrity of the individual and his or her relations with others. People should strive for harmony in their interactions with others and avoid conflict, regardless of one’s status or personality.

B. Li (rites, properties, conventions) – Outward expression of good manners; doing the right thing at the right time. Has to do with “rules” of harmony that a person follows “in the home, the society, and the empire.”

C. Te (power) – Power employed for the betterment of all. Leaders must be persons of character, genuinely devoted to the common good and in possession of character that commands respect.

D. Wen (the arts) – Confucius saw the arts as a means of peace and as an instrument of moral education.

VIII. Confucianism and Communication
A. Confucianism teaches, both directly and indirectly, the notion of empathy. For example, Jen is often thought of as “the capacity to measure the feelings of other by one’s own.” [Interaction]

B. Status and Role Relationships – Confucius emphasized that social relationships should work without strife, and part of what allows social relationships to work is are defined status and role relationships. Such relationships influence language, for example, in the form of words conveying respect and rank. [Association]

C. Ritual and Protocol - Attentive performance of social ritual and everyday etiquette shapes human behavior in accordance with archetypal patterns. Ex. In Business, the Chinese have a preference for form and correct manners, which, the Chinese believe, will preserve harmony among the participants. [Interaction]

D. Use of Indirect (not direct) Language is Encouraged – Indirect communication is believed to help prevent the embarrassment of rejection by the other or disagreement among parties. This understanding stems from the Confucian legacy of concern for others and for proper social relationships. [Interaction]

IX. Notions About Death
A. Confucius was not interested in death or an afterlife. He presumably once asked, “If we are not yet able to serve man, how can we serve spiritual beings? If we do know about life, how can we know about death?” Confucius believed death came with dignity if persons had fulfilled their responsibilities to their family and society.

X. Is There A God?A. Recall that Confucianism is traditionally more a way of life than a religion. In Contemporary Confucianism, however, much is borrowed from Taoism and Buddhism, and Confucius has been given a god-like status
[1] Source: http://www.thefreedictionary.com/Confucianism
[2] Source: http://faithresource.org/showcase/Confucianism/confucianismoverview.htm