Summary:
Despite the fact that Confucianism is often grouped with the larger religions such as Christianity, Judaism, Buddhism, etc, it differs greatly from these because it is not an organized religion. Nevertheless, the faith of Confucianism spread to most East Asian countries under the influence of Chinese literate culture and exerted a profound influence on spiritual and political life.
Confucianism – Quick run-through
Confucianism is a philosophy based on the ideas of the Chinese philosopher, Master Kong (K'ung, Confucius, 551-479 B.C.), and followed by the Chinese people for almost two millennia. It is a social ethic, a political ideology, a world view, a scholarly tradition and a way of life. Often confused as being a philosophy and sometimes a religion, Confucianism may be understood as an all-encompassing humanism that neither denies nor slights the existence of Heaven. Despite the fact that Confucianism is often grouped with the larger religions such as Christianity, Judaism, Buddhism, etc, it differs greatly from these because it is not an organized religion. Nevertheless, the faith of Confucianism spread to most East Asian countries under the influence of Chinese literate culture and exerted a profound influence on spiritual and political life.
Early Origins of Confucianism
Confucius was born in 551 BCE in the state of Lu (known as the Shantary Province today.) During this time period, the area was under constant warfare, which extended through to the surrounding states. Chinese society had been altered due to rapid political change, leading to people simply ignoring the set standards of social behaviour. Confucius feared that this would ultimately lead to the destruction of his society, and felt it was necessary to act as soon as possible if there was to be any hope to stop this impending self-destruction of his society. Thus, he formed the belief that his society could be saved only if it emphasized sincerity in personal and public conduct.
Confucius believed that the key to an orderly society was the gentleman. He defined the gentleman not as a person who simply inherited nobleness from birth, but as one who possessed a good moral character. The gentleman was reverent in worship and had the utmost respect for his father and his ruler. The gentleman was expected to think for himself, assisted by a defined set of rules of conduct. Confucius established these rules through small sayings. The most important of these sayings was the golden rule, which simply stated:
“What you do not wish for yourself, do not do to others” – Confucius
As mentioned, despite the fact that Confucianism is not an organized religion, we can see similarities between it and other religions, namely in this case Christianity, which features a very similar memorandum to the golden rule of Confucianism.
As well as thinking for himself, the gentleman was expected to study constantly, and to practice self-examination and evaluation. Confucius believed that if a gentleman were to become a ruler, his moral example would have a somewhat significant influence on others, even inspire others beneath him to lead good lives.
When Confucius died about 480 BC, he still remained largely unknown, despite having established a medium-sized band of students. His followers (students) continued to spread his ideas. The most important early Confucian philosopher was Mencius.
The Teachings of Mencius
Mencius was an early Confucian Philosopher who furthered the ideas of Confucius after his passing away. Being first educated by his mother, and then allegedly by a student of Confucius’ grandson, he was predominantly seen as “a social critic, moral philosopher, and a political activist.” He believed that all people, at the very core, were born pure. His main idea was the need to preserve the “natural compassion instilled in the heart,” which makes human. He also emphasized the past as an ideal age and a model for examining problems which exist in the present. However, not all of his beliefs were so strongly accepted. Mencius believed that cultivating a class of scholar-officers who would not be directly involved in the agricultural, industry, and commerce was imperative for the on-going success of the state. He observed that “service is as important as productivity,” and thus the idea of creating a division of labour to defend to those who labour with their minds seemed logical for the state to thrive and grow.
The Sacred Texts of the Analects
The analects (Lun-yü) is the most reverend sacred scripture in the Confucian tradition, and is assumed to be compiled by the second-third generation Confucian students. It is primarily based on the oral and written transmissions of Confucius, capturing the Confucian spirit in form and in content.
Whilst the Analects have often been seen merely as random pieces of unrelated material thrown together, it is important to recognize the underlying meaning of it all. This misconception stems from the perhaps misconceived perception of Confucius as being a common-sense moralizer who gave direct, appropriate advice to students in everyday, practical situations. This, of course, is not entirely true. Snippets of dialogue is used to convey the thoughts and insights of Confucius, so that perhaps the student to would be able to gain further insight and perhaps find resolution to any problem or predicament which might arise. The purpose, then, in compiling these statements centring on Confucius seems not to have been to present an argument or to record an event but to offer an invitation to readers to take part in an ongoing conversation.
The Formation of Neo-Confucianism
Between the late period of A.D 200 to around 600, interest in Confucianism was becoming noticeably deteriorating in China. Much of this can be accounted for by the growing popularity of Buddhism and Taoism, which dealt with problems that Confucianism simply ignored or did not provide any reasonable answer for, such as the meaning of life, death, and suffering. Fortunately, a revival of Confucian ideas had begun around the 700s, whereby candidates for government jobs were requires to take a civil service examination, which was largely based on the teachings of Confucius.
The main message of the examination carried out was that for a state to be successful it had to be built upon the merits of its rulers’ advisers – Confucius’ main belief (in reference to the ‘gentleman’ and his influence upon others.) Zhu Xi was to further the revival of Confucianism with the movement known as Neo-Confucianism. Neo Confucianism focused heavily on the study and observation of human interpersonal relationships, which was to be known as Li.
This renewed or “neo” Confucian vision was to somewhat equal the compass and scope of the increasingly popular Buddhism. It explains that the path to ultimate personal fulfilment lied simply in Li, which included not only the observation of human relationships, but the concern for society and for the government.
Final thoughts
Confucianism has gone a long way since its early origins in around 500 B.C. Despite this, it is clearly evident that whilst it has been over two millennia since its beginnings, Confucianism is still seen today as a large influence in Asian, and even non-Asian, societies. The advent of Neo-Confucianism has even been seen as a rival to the popular, established religions of Buddhism and Taoism, despite Confucianism not being an organized religion to begin with. The sacred Analect texts are still studied today, and continue to provide advice to those who require it. With all this in mind, it is important to question ourselves, where will Confucianism go from here?
Bibliography
Book:
(1992)Religions of the Traditions of the World – HyperSanfrancisco (SanFrancisco)
Encyclopedia:
(1973)Encyclopedia Britannica – Micropedia II – Helen Hemingway renton (London)
Internet:
“Confucianism: Founded by K’ung Fu Tzu” [online] [Accessed November 28]
(www.religioustolerance.org/confuciu.htm)
“Confucianism: Early History & Precepts” [online] Columbia Encylopedia [Accessed November 14th 2004]
(www.encyclopedia.com/html/section/Confucia_EarlyHistoryandPrecepts.asp)
“Tokugawa Period” [online] Encyclopedia Britannica (online school edition)
(http://school.eb.com/eb/article"tocid=9072774) [accessed November 14th]
“Confucianism” [online] Encyclopedia Britannica (online school edition)
(http://school.eb.com/eb/article"tocid=9109629) [accessed November 14th]
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