Confucianism

1. Confucianism

2. Chinese Civilization • Chinese civilization is one of the oldest continuous civilizations in the world, stretching back to the Yellow River Valley civilization (2000 BCE) • For most of China’s history, it was ruled by successive imperial dynasties

3. History of Confucianism Shang Dynasty (c. 1600-1046 BCE): ancient forms of Chinese religion Zhou Dynasty (c.1046-221 BCE): Life of Confucius (c.551-479), Mencius (c.390-305), Xunzi (c.340-245) Qin Dynasty (221-206 BCE): Confucianism suppressed Han Dynasty (206 BCE – 220 CE): Confucian Classics used by government Tang Dynasty (618-907): Buddhism flourishes; Confucianism declines, then makes comeback Song Dynasty (960-1280): Neo-Confucianism; life of Zhu Xi (1130-1200)

4. History of Confucianism 1911-1912: Qing Dynasty overthrown 1949: Communist party under Mao Zedong become leaders of China 1966-1976: Cultural Revolution; Confucianists persecuted, books burned 1990-present: Confucian Classics reintroduced in schools

5. Chinese Religion • The earliest forms of Chinese religion included veneration of natural deities and worship of ancestors • The proper rituals for honouring ancestors were called li • People who were not properly honoured at death could return as ghosts, which could cause mischief or more serious problems • Divination was also important in ancient Chinese religion

6. Chinese Religion • In ancient times, a high god called Shangdi was worshipped • Over time, the divine came to be understood as Tian (Heaven), an impersonal power • Over time, Daoism and Confucianism developed in China, becoming widely practiced • Buddhism reached China around 50 CE, becoming a major religion by the 6th century • It is not unusual for Chinese popular religious practice to blend elements of Buddhism, Daoism, and Confucianism

7. Master K’ung • Born approximately 551 BCE, near the end of the Zhou Dynasty – a period of political instability that saw the breakdown of central authority • K’ung Ch’iu (Confucius) sought to bring peace to society by reintroducing the “Six Classics” of Chinese culture: the I Ching, poetry, history, rituals, music, and dance • Edited older documents, putting them in their current form – the Confucian classics • Confucius died in 479, and a period of warfare followed. Confucius was considered relatively insignificant until later dynasties reunified China • Sayings of Confucius are collected in the Analects • During the Qin Dynasty, the government tried to destroy Confucianism by burning its texts and burying its scholars alive; the sixth classic, the Classic of Music, did not survive this purge

8. Is Confucianism a Religion? • Confucius had relatively little to say about the supernatural, focusing primarily upon the cultivation of virtue • It is believed that there is a sacred order mandated by Heaven • Many rituals are performed in Confucianism, but the primary focus is social order, not appeasement of supernatural beings • Confucianism deals virtually exclusively with this-worldly relationships • Confucianism is not officially classified as a religion in China

9. Virtues • Ren: innate goodness, love, benevolence, humaneness • Ren is best exemplified by the ideal ruler. If a ruler adheres to ren, people will have faith in the ruler, and social harmony will prevail. • The Chinese character for ren comes from “two” and “person” – emphasizing the importance of relationships.

10. Ren 仁

11. Relationships in Confucianism • Father – Son: kindness – filial piety • Older sibling – Younger sibling: gentility – respect • Husband – Wife: Righteous behaviour – obedience • Older friend – Younger friend: consideration – deference • Ruler – Subject: benevolence – loyalty • In each case, the first is considered superior to the second. However, each relationship carries mutual obligations

12. Relationships in Confucianism • In Confucianism, peace is thought to begin with order in the family, which extends outward into society and the cosmos like ripples in water • Filial piety = respect for parents/ancestors • 3 levels of filial piety: • Supporting parents • Not humiliating parents • Glorifying parents

13. Filial Piety • On proper conduct towards parents and in-laws: “On getting where they are, with bated breath and gentle voice, they should ask if their clothes are (too) warm or (too) cold, whether they are ill or pained, or uncomfortable in any part, and if they be so, they should proceed reverently to stroke and scratch the place. They should in the same way, going before or following after, help and support their parents in quitting or entering (the apartment). In bringing the basin for them to wash, the younger will carry the stand and the elder the water; they will beg to be allowed to pour out the water, and when the washing is concluded, they will hand the towel. They will ask whether they want anything, and respectfully bring it. All this they will do with an appearance of pleasure to make their parents feel at ease.” • Book of Rites

14. Li 禮 • Li = the “rites” or “rituals” of interpersonal interaction, whether with living persons or ancestors • Grounded in ren • Li involves knowing one’s place in society • The highest ideal in Confucianism is the gentleman-scholar

15. Other Sages Meng Tzu (Mencius): the “Second Sage.” Lived 390-305 BCE • Believed in the innate goodness of humans • Emphasized yi: conduct that is righteous for its own sake, not for personal gain • Heaven intervenes on the side of the good

16. Other Sages Hsun Tzu (Xun Zi) – 312-230 BCE • Lived shortly after Mencius • Believed that humans are naturally self-centred • Believed that heaven operates by natural laws, and does not favour good or evil • Humans can become good through li, yi, and study

17. Confucianism • Confucianism became the basis of the Chinese education system from the Han Dynasty (206 BCE) into the 20th Century • Neo-Confucianism (12th Century CE onwards) elaborated on Confucius’ teachings, seeing the entire cosmos as a body of which each individual is a part, with a specific part to play • Neo-Confucianism placed additional emphasis on li, especially sacrifice, and prescribed stricter roles for women

18. Confucianism and Communism • Due to Confucianism’s emphasis on social hierarchy and veneration of the scholarly elite, it was suppressed by Mao and the Communist party in the first decades following the Revolution • Confucianism requires loyalty to the ruler, and criticism to be conducted by example, through upright behaviour • Confucianists participated in the Tiananmen protests of 1989, with some advocating for democracy

19. Quotes from the Analects • EP = Ezra Pound translation, 1933 (paragraph numbers taken from this version) • JL = James Legge translation, 1893 He said: At fifteen I wanted to learn. At thirty I had a foundation. At forty, a certitude. At fifty, knew the orders of heaven. At sixty, was ready to listen to them. At seventy, could follow my own heart’s desire without overstepping the T-square [what was right]. (2.4 EP)

20. Quotes from the Analects The Master said: “A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.” (4.9 JL) He said: To see into one’s mind and not measure acts to it; to study and not analyse, to hear equity and not have the gumption to adjust (oneself to it), to be wrong and unable to change, that’s what worries me. (7.2 EP) Chi Lu asked about serving the spirits of the dead. The Master said, “While you are not able to serve men, how can you serve their spirits?” Chi Lu added, “I venture to ask about death?” He was answered, “While you do not know life, how can you know about death?” (11.11 JL)

21. Quotes from the Analects He said: If a man correct himself what difficulty will he have in consequent government, if he cannot correct himself, what’s he doing in government, anyhow? (13.13 EP) Tsze-kung asked, saying, “Is there one word which may serve as a rule of practice for all one’s life?” The Master said, “Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.” (15.23 JL)