1. CATHOLIC ENCYCLOPEDIA: Confucianism confucianism. By confucianism present day. confucianism aims at making not simply the man of virtue, but the man of learning and of good manners. http://www.newadvent.org/cathen/04223b.htm

Home Encyclopedia Summa Fathers ... C > Confucianism A B C D ... Z Confucianism By Confucianism is meant the complex system of moral, social, political, and religious teaching built up by Confucius on the ancient Chinese traditions, and perpetuated as the State religion down to the present day. Confucianism aims at making not simply the man of virtue, but the man of learning and of good manners. The perfect man must combine the qualities of saint, scholar, and gentleman. Confucianism is a religion without positive revelation, with a minimum of dogmatic teaching, whose popular worship is centered in offerings to the dead, in which the notion of duty is extended beyond the sphere of morals proper so as to embrace almost every detail of daily life. I. THE TEACHER, CONFUCIUS The chief exponent of this remarkable religion was K'ung-tze, or K'ung-fu-tze, latinized by the early Jesuit missionaries into Confucius Confucius is often held up as the type of the virtuous man without religion. His teachings, it is alleged, were chiefly ethical, in which one looks in vain for retribution in the next life as a sanction of right conduct. Now an acquaintance with the ancient religion of China and with Confucian texts reveals the emptiness of the assertion that Confucius was devoid of religious thought and feeling. He was religious after the manner of religious men of his age and land. In not appealing to rewards and punishments in the life to come, he was simply following the example of his illustrious Chinese predecessors, whose religious belief did not include this element of future retribution. The Chinese classics that were ancient even in the time of Confucius have nothing to say of

2. Confucianism confucianism. Article written by Judith A. Berling for the Asia Society's Focus on Asian Studies, Vol. II, No. 1 Asian Religions, pp. 57, Fall 1982. Copyright AskAsia, 1996. confucianism is often characterized as a system of social and ethical philosophy rather than a In fact, confucianism built on an ancient religious foundation to establish the http://www.askasia.org/frclasrm/readings/r000004.htm

Confucianism Article written by Judith A. Berling for the Asia Society's Focus on Asian Studies, Vol. II, No. 1 Asian Religions AskAsia Confucianism is often characterized as a system of social and ethical philosophy rather than a religion. In fact, Confucianism built on an ancient religious foundation to establish the social values, institutions, and transcendent ideals of traditional Chinese society. It was what sociologist Robert Bellah called a "civil religion," the sense of religious identity and common moral understanding at the foundation of a society's central institutions. It is also what a Chinese sociologist called a "diffused religion"; its institutions were not a separate church, but those of society, family, school, and state; its priests were not separate liturgical specialists, but parents, teachers, and officials. Confucianism was part of the Chinese social fabric and way of life; to Confucians, everyday life was the arena of religion. The founder of Confucianism, Master Kong (K'ung, Confucius, 551-479 B.C.) did not intend to found a new religion, but to interpret and revive the unnamed religion of the Zhou (Chou) dynasty, under which many people thought the ancient system of religious rule was bankrupt; why couldn't the gods prevent the social upheavals? The burning issue of the day was: If it is not the ancestral and nature spirits, what then is the basis of a stable, unified, and enduring social order? The dominant view of the day, espoused by Realists and Legalists, was that strict law and statecraft were the bases of sound policy. Confucius, however, believed that the basis lay in Zhou religion, in its rituals (

3. Confucianism confucianism. Special thanks to the Microsoft Corporation for their contribution to our site. The following information came from Microsoft Encarta. Here is a hyperlink to the Microsoft Encarta home http://www.connect.net/ron/confucianism.html

Confucianism Special thanks to the Microsoft Corporation for their contribution to our site. The following information came from Microsoft Encarta. Here is a hyperlink to the Microsoft Encarta home page. http://www.encarta.msn.com Confucianism , major system of thought in China, developed from the teachings of Confucius and his disciples, and concerned with the principles of good conduct, practical wisdom, and proper social relationships. Confucianism has influenced the Chinese attitude toward life, set the patterns of living and standards of social value, and provided the background for Chinese political theories and institutions. It has spread from China to Korea, Japan, and Vietnam and has aroused interest among Western scholars. Although Confucianism became the official ideology of the Chinese state, it has never existed as an established religion with a church and priesthood. Chinese scholars honored Confucius as a great teacher and sage but did not worship him as a personal god. Nor did Confucius himself ever claim divinity. Unlike Christian churches, the temples built to Confucius were not places in which organized community groups gathered to worship, but public edifices designed for annual ceremonies, especially on the philosopher's birthday. Several attempts to deify Confucius and to proselyte Confucianism failed because of the essentially secular nature of the philosophy.

4. Confucianism confucianism. Home FAQ Readings About Author Contact Info. What is confucianism? The Confucian Genesis. Why do we need to know confucianism? http://www.wam.umd.edu/~tkang/

CONFUCIANISM Home FAQ Readings About Author ... The Clash of Civilizations This is not a religious propaganda. It's for the education of the people of the world. Center for Dao-Confucianism Confucian Religion in Indonesia Confucius: Yesterday, Today, Tomorrow Activities and Services at the Center for Dao-Confucianism ... KOREAN VERSION

5. Confucianism The I Ching is an ancient Chinese oracle that provides an Oriental philosophical perspective to give insight on situations and problems. " I" means change. " Ching" means book. Therefore I Ching means 'The Book Of Changes'. http://www.crystalinks.com/confucianism.html

I CHING The I Ching is an ancient Chinese oracle that provides an Oriental philosophical perspective to give insight on situations and problems. "I" means change. "Ching" means book. Therefore I Ching means 'The Book Of Changes'. The I Ching is both a book and a method of divination that represents one of the first efforts of humans to grasp their relationship to nature and society. The I Ching is a book of wisdom that illustrates correct and balanced action in a multitude of situations. It is a chart of changes. The basis of the I Ching philosophy is that nothing is static and that our task is to adjust to the ebbs and flows of change. The I Ching has evolved over the centuries and is a mix of Taoist and Confucian philosophy. It is possibly the oldest book in existence. Its origins date back about 5000 years to the time of the ruler Fu Hsi. Fu Hsi was said to have found the eight trigrams that form the sixty-four hexagrams on the shell of a tortoise. Fu Hsi is credited as being the first person to give some order to what was, at that time, an uncivilized culture. The meanings evolved from then on but the book was used mostly for predicting natural events until King Wen wrote the first expositions on the sixty-four hexagrams about 3000 years ago. He wrote them while in prison from a vision on the prison wall. These were the first comments that included social and political connotations. Many renowned Chinese philosophers such as Lao Tzu and Confucius have influenced the I Ching through the centuries. Confucius was particularly dedicated to the study and application of the ideas in the I Ching.

6. The Spiritual Sanctuary Celebrates Confucianism The Spiritual Sanctuary celebrates confucianism and the Tao. The music is called Village by Tai Chee Wei. confucianism is something of a derivative has changed since their time, however. confucianism ceased to be the state ideology in China http://www.thespiritualsanctuary.org/Confucianism/Confucianism.html

The music is called Village by Tai Chee Wei An excerpt from A Synopsis of the Ethics of Confucianism by Fritz G. Cohen Man's mind consists of Dao-mind and human-mind,which are all given by God. Everything being perfect and perfect in Dao-mind, nothing needs to depend on outside oneself or search for anything. Dao-mind is like a mirror which reflects God's love and wisdom. An excerpt from Confucianism and Meditation FROM CONFLICT TO HARMONY The Confucian Response to Interfaith Dialogue Xinzhong Yao The Annual Lecture of International Interfaith Centre, 14 November, 1996, to be published in World Faiths Encouter, March, 1997 INTRODUCTION It is a great privilege to be here to discuss with you about Confucianism and interfaith dialogue. For a long period in the past, Confucian studies were greatly promoted and expanded at Oxford, perhaps more than anywhere else in the Western world. The translations of, and the works on, Confucian classics by Oxford professors, such as James Legge and William Soothill, were attempts to examine the Confucian doctrines in the light of Christian understanding; they were filled with the spirit of inter-religious dialogue, and are still some of the most stimulating and insightful sources for the Western readers of Confucian classics. Does this mean that Confucianism has no value at all to today's life? Is Confucianism merely a source of conflicts but having nothing to contribute to inter-religious reconciliation? It is true that unlike other living faiths, Confucianism has lost its organisational and institutional mechanism. However, organisation and institution are never taken to be the sole foundation of Confucianism. Rather, the power and force of Confucianism lies in its values and ideals, the essentials of which have become part of the ways of the Chinese life. In this sense, we may say that Confucianism as a value system is still functioning in today's world and as a living force Confucianism holds not only the motives of social integration but also the solutions and resolutions of inter-religious conflict.

7. CONFUCIANISM confucianism Founded by K ung Fu Tzu. Click below to visit our sponsors. Click to learn more Schools of confucianism. There are http://www.religioustolerance.org/confuciu.htm

CONFUCIANISM: Founded by K'ung Fu Tzu Click below to visit our sponsors. History: K'ung Fu Tzu (commonly pronounced Confucius in English) was born in 551 BCE in the state of Lu (modern day Shantung Province). He lived during the Chou dynasty, and era known for its moral laxity. Later in life, he wandered through many states of China, giving advice to their rulers. He accumulated a small band of students during this time. The last years of his life were spent back in Lu, where he devoted himself to teaching. His writings deal primarily with individual morality and ethics, and the proper exercise of political power by the rulers. In China, and some other areas in Asia, the social ethics and moral teachings of Confucius are blended with the Taoist communion with nature and Buddhist concepts of the afterlife, to form a set of complementary, peacefully co-existent and ecumenical religions. There are approximately 6 million Confucians in the world. About 26,000 live in North America; almost all of the remainder are found throughout China and the rest of Asia. Beliefs: Confucian ethical teachings include the following values: Li : includes ritual, propriety, etiquette, etc.

8. Confucianism confucianism. confucianism is a "code of conduct" to live this life, and it has had a tremendous impact Some say that confucianism is no religion in reality, because Confucius is http://religion-cults.com/Eastern/Confucianism/confuci.htm

CONFUCIANISM Confucianism is a "code of conduct" to live this life, and it has had a tremendous impact on how the Chinese live their lives... with a great influence in Chinese government, education, and attitudes toward correct personal behavior and the individual duties to society. - No church nor clergy; no teaching on the worship of God or gods, or life after death. Founded in China by "Kung-futze", "master Kung", known as "Confucius" (551-479 AC). Confucius wanted to be a politician, even a Prime Minister, but he failed... and dedicated to preach good moral conduct... after his death he is the Chinese most influential in the history of China, and had all the honors he never had in life: The Government ordered the "worship of Confucius", and named him the "Co-Assessor with the deities of Heaven and Earth". His precepts and principles were incorporated into the Chinese Law in 210 BC. His way to please God or the gods is through a "good conduct" with your family, neighbors, and society... if you are a good person, God is going to like you, as we already commented in Taoism. Some say that Confucianism is no religion in reality, because Confucius is a philosopher, moralist, statesman and educationist, but no religionist. They say that the thoughts and teachings of Confucius are ethical philosophy, political and educational principle, but not religious philosophy

9. Confucian Documents Texts of confucianism at sacredtexts.com Buddhism. Celtic. Christianity. Classics. confucianism. DNA. Egyptian. England. Esoteric/Occult These are key texts of confucianism, the traditional http://www.sacred-texts.com/cfu

Topics African Age of Reason Alchemy Americana ... Classics Confucianism DNA Egyptian England Esoteric/Occult ... Buy books about Confucianism Confucianism The Chinese Classics These are key texts of Confucianism, the traditional state religion of feudal China. These are some of the few Chinese texts which survived a disasterous book-burning in 213 B.C.E. by the Emperor Ch'in Shih Huang. Confucian Canon Five Classics Sacred Books of The East, Vol. 3 Traditional Chinese Beliefs Confucian Canon. Although three of four of these books are traditionally attributed to Confucius (K'ung-tzu, 551-479 B.C.E.) it has been established that he did not write a single word of them; they were written down by his students after his death. The Analects come closest to an actual exposition of his philosophy. These works were put into their present form by Chu Hsi in the late twelfth century C.E. These four books were required reading in order to pass the civil service exminations, (started in 1315), which were the gateway to employment in the Imperial bureaucracy. The translations are by James Legge, from his 'Chinese Classics' series. The Confucian Canon in Chinese and English 372,292 bytes

10. Japanese Confucianism About confucianism in Japan. confucianism is one of the three traditional Chinese religions besides Taoism and Buddhism Neoconfucianism (especially Chu Hsi confucianism) was the most important philosophy of http://www.japan-guide.com/e/e2300.html

Religion Confucianism Search this site Related Pages Religion History Shinto Buddhism Navigate japan-guide.com Travel Living Essentials Immigration ... Home japan-guide.com newsletter Our newsletter keeps you up to date on Japan travel and living related issues and site updates. Click here to subscribe! japan-guide.com forum Any questions? Ask them on the question forum Anything to say? Share your advice and opinions on the discussion forum Travel Topics Travel Tour Packages Car Rental Hotel Reservations ... Organized Tours The great philosopher Confucius (Kong Fu Zi) lived in China from 551 to 479 BC. Confucianism is one of the three traditional Chinese religions besides Taoism and Buddhism . According to early Japanese writings, it was introduced to Japan via Korea in the year 285 AD. Some of the most important Confucian principles are humanity, loyality, morality and consideration on an individual and political level. Neo-Confucianism (especially Chu Hsi Confucianism) was the most important philosophy of Tokugawa Japan in government and education. Its influence on Japanese society has been intensive which is still obvious today. Any question, advice or opinion?

11. Confucianism Articles on the various historical manifestations of this philosophical tradition. Part of the PHILTAR http://philtar.ucsm.ac.uk/encyclopedia/confuc/

12. Confucianism As A Way Of Chinese Life Confucius and confucianism people. Back to Top. confucianism and the Empire Confucius ideas did not become popular overnight. Nor http://beatl.barnard.columbia.edu/reacting/china/confucianism.html

Introduction to the Course Athens Greece, 403 B.C.E. if(document.all) document.write(""); Introduction to Athens Technical Aspects Session Agendas Summary Table ... Pertinent Documents if(document.all) document.write(""); else document.write(""); China, 1587 if(document.all) document.write(""); Introduction to China Rules The Ming Dynasty Confucianism ... Readings if(document.all) document.write(""); else document.write(""); Anne Hutchinson, 1638 if(document.all) document.write(""); Introduction to Anne Deep Background Theology of Puritanism Terms to Memorize ... Appendices if(document.all) document.write(""); else document.write(""); Reacting Fellows, 2000-2001 Confucius and Confucianism Confucius and his Time Confucianism: A Philosophy, Not a Religion Moral Dimension Main Moral Concepts ... Concept of History and Dynastic Rule Click here for printable version. Confucius and his Time Back to Top Confucianism: A Philosophy, Not a Religion Although Confucianism is often described as a religion, it is not in the formal sense. Confucius did not write about the gods except to indicate that he accepted the religious beliefs of his day. Neither he nor his followers challenged the existing beliefs in a pantheon of gods and the spirit world which included the spirits of one's prominent ancestors. The cult of worshipping one's ancestors pre-dates Confucianism. This custom had been formalized under the Zhou dynasty. Princely families had the right to worship their ancestors from the founder of their family line to the present. Secondary families in theory were only supposed to be allowed to worship their last 4 generations of ancestors. The head of the family acted as the high priest of the cult and had the responsibility to see that the ancestors were properly worshipped. Powerful ancestors, like any other spirit, had to be placated because they could still have an impact on the natural world.

13. FORE: Religion- Confucianism-Introduction confucianism and Ecology research resources. Introduction to confucianism. confucianism and Ecology Potential and Limits. Mary Evelyn Tucker Bucknell University. http://environment.harvard.edu/religion/religion/confucianism/

Machine translation powered by Systran Forum on Religion and Ecology Information Religion ... Islam Introduction to Confucianism Confucianism and Ecology: Potential and Limits Mary Evelyn Tucker Bucknell University Introduction and a comprehensive ethics embracing both humans and nature. I Ching (Book of Changes). the material force of the universe. This is the unifying element of the cosmos and creates the basis for a profound reciprocity between humans and the natural world. Material force as the substance of life is the basis for the continuing process of change and transformation in the universe. The term sheng-sheng, Comprehensive Ethics With the Confucian emphasis on the continuity of the family there is a strong ethic of indebtedness to past generations and obligations to descendants. Within this moral framework there is the potential for evoking a sense of self-restraint and communal responsibility toward the environmental well-being of future generations. In other words, the Confucian emphasis on lineage (ensuring continuity from the ancestors to the heirs) may be raised to another ethical perspective, namely, intergenerational obligations toward maintaining a healthy environment. On this basis it could be argued that unlimited development or unrestrained consumption should be curtailed.

14. The First Neo-Confucianism An introduction to the early syncretic strain in Confucian thought, as exemplified by Yang Hsiung's Canon Of Supreme Mystery. http://ccat.sas.upenn.edu/~nsivin/taixuan.html

III The First Neo-Confucianism An Introduction to Yang Hsiung's "Canon Of Supreme Mystery" (T'ai Hsuan Ching, Ca. 4 B.C.) Michael Nylan and Nathan Sivin revised 1995 For notes, documentation, and correct characters, see the published version in Sivin, Medicine, Philosophy and Religion in Ancient China, Aldershot, UK: Variorum, 1995, ch. 3 Introduction Confucius, Mencius, and Hsun-tzu were humanists; they believed achieving the good life was a matter of human interests and values. One's relation to the gods or to the cosmos was not a comparably urgent problem. Nevertheless, by 100 B.C. the first stable Chinese empire was supporting its claims to legitimacy with a Confucianism that, by a process not at all self-evident, had come to give the relation of man and Nature a place as conspicuous as that of man and man. As new philosophic syntheses emerged from the late third century on, some of them aimed to form an orthodoxy (see Chap. I). The process can only be described as the first Neo-Confucianism, at least as great a shift in new directions as that of the Sung. The various systems drew on every contemporary current of thought, and wove them together so inextricably that it makes no sense to speak of Taoists or Legalists as specialized groups after the late second century. In these attempts at orthodoxy a single underlying pattern governed orderly change, whether in Nature, in the realm of social and political relationships, or in personal experience. Self-cultivation aimed to encompass all three of these spheres. Guided by the classics, its goal was sagehood. Only the power of sagely example could overcome social disorder and create a stable field for relationships. The monarch, as holder of the mandate bestowed by the natural order, was entitled

15. Chinese Cultural Studies: In Defense Of Buddhism A defense of Buddhism written to refute some of the charges against the new religion from India by Confucian and other Chinese. While the author and date of composition are uncertain, this kind of tract was common in China under the Southern Dynasties (420589 CE). http://acc6.its.brooklyn.cuny.edu/~phalsall/texts/dispos.html

Main Other Chinese Web Sites Chinese Cultural Studies: In Defense of Buddhism The Disposition of Error (c. 5th Century BCE) from P .T. Welty, The Asians: Their Heritage and Their Destiny , (New York" HarperCollins, 1953, 1976), repr. in Kevin Reilly, Readings in World Civilizations Vol 1 , 2d. ed., (New York: St. Martin's Press, 1994), pp. 165-70 [Reilly Introduction] The Disposition of Error appears to be a defense of Buddhism written to refute some of the charges against the new religion from India by Confucian and other Chinese. While the author and date of composition are uncertain, we know that this kind of tract was common in China under the Southern Dynasties (420-589 CE). What kind of objections to Buddhism did Chinese Confucians have? How did the Buddhists answer these objections? Was Buddhism fundamentally "un-Chinese"? WHY IS BUDDHISM NOT MENTIONED IN THE CHINESE CLASSICS? The questioner said: If the way of the Buddha is the greatest and most venerable of ways, why did Yao, Shun, the Duke of Chou, and Confucius not practice it? In the seven Classics one sees no mention of it. You, sir are fond of the Book of Odes and the Book of History, and you take please in rites and music. Why, then, do you love the way of the Buddha and rejoice in outlandish arts? Can they exceed the Classics and commentaries and beautify the accomplishments of the sages? Permit me the liberty, sir, of advising you to reject them. Mou Tzu [ a Chinese Buddhist

16. Chông Yagyong: Korea's Challenge To Orthodox Neo-Confucianism, Reviewed By John Review by John L. Goulde, reprinted from the 1998 Acta Koreana. Discusses the significance of Tasan's classical learning. http://koreaweb.ws/ks/ksr/ksr98-11.htm

Korean Studies Internet Discussion List KOREAN STUDIES REVIEW , by Mark Setton Korean Studies series . Albany: State University of New York Press, 1997. (ISBN 0-7914-3173-8 cloth; ISBN 0-7914-3174-6 paper). Reviewed by John I. Goulde Sweet Briar College [This review first appeared in Acta Koreana While the modern use of Tasan is dictated by the needs of Koreans confronted by issues of modernization, participation in the global economy, and the shift from authoritarian military rule to civilian government, Tasan's own world and world outlook was very different from that of Koreans today. Understanding what Tasan's philosophical contributions meant within the context of 18th and 19th century Korea and how those contributions were related to conditions created in the 16th and 17th centuries is a whole other matter. Setton's study does much to clarity and to contextualize what Tasan and other reformers of the period were attempting to do. Native Korean scholarship and current Korean interest in Tasan assumes that as a member of the Practical Learning Movement (the Shirhakp'a susahak ) though not the direct result of a factional dispute, was nevertheless a product of his own factional allegiance to the Southerners and their tradition of criticism that began with Yun Hyu (1617-80) and was carried on by Yi Ik (1681-1763).

17. Confucianism Is Cleared Up In Speech Article from the University of Delaware Review, summarizing a speech given there in 2000 by Tu Weiming on the subject of confucianism's relation to modernity. http://www.review.udel.edu/archive/2000_Issues/05.09.00/index.php3?section=1&

18. Confucius, K'ung-fu-tzu the State, the Confucian tradition became so broad that Scholar or Literatus became all but synonymous with Confucian, and so confucianism could simply http://www.friesian.com/confuci.htm

Confucius K'ung-fu-tzu or Kongfuzi Confucius (551-479 BC Wade-Giles K'ung-fu-tzu or Pinyin Kongfuzi ), or Master K'ung , whose life defines the end of the Spring and Autumn Period in Chinese history, becomes long after his death the dominant Chinese philosopher both morally and politically. In the Warring States Period Mencius Meng Tzu ) (c.390-305 BC) extended and systematized Confucius's ideas; but with Confucius's adoption in the as the official moral and political doctrine of the State, the Confucian tradition became so broad that "Scholar" or "Literatus" became all but synonymous with "Confucian," and so Confucianism could simply be called the Ju Chia [Pinyin Ru Jia ], or School of the Literati The following table gives the basic moral terminology of Confucius, with the Chinese characters. This goes a long way to explaining the nature of Confucius's moral doctrine, since each term embodies the values or disvalues considered morally important. The table is divided into categories that are familiar from the structure of ethics in Western philosophy. Indeed, while many people may think of Indian or Chinese philosophy as intuitionistic or mystical, which is rather like what we do find in

19. NOECONFUCIAN This chapter discusses the main outlines of Neoconfucianism in its two schools the School of Mind and the School of Principle. http://www.wsu.edu:8080/~dee/CHPHIL/NEO.HTM

Chinese Glossary T'ien School of Mind or Intuition , whose greatest thinker was Wang Yang-ming, and the School of Principle , which culminated in the great thought of Chu Hsi (1130-1200). Both schools agreed that the world consisted of two realms: the realm of principle li ) (which we might call "laws") and the realm of material force ch'i ). Principle governs material force and material force makes manifest principle; the ultimate origin of principle is in a single principle, called the Great Ultimate tao ch'i Richard Hooker Change to . . . Pre-Confucian China and the Five Classics Confucius Mencius Lao Tzu and Taoism MoTzu The Legalists The Han Synthesis Yin and Yang Wu-hsing: The Five Material Agents Neo-Confucianism Anthology of Chinese Readings Glossary of Chinese Culture and History Internet Resources on China About "Chinese Philosophy" Bibliography of Sources ©1996, Richard Hooker For information contact: Richard Hines Updated 6-6-1999

20. Confucianism Revival In Chinese Schools CNN http://cnn.com/2002/WORLD/asiapcf/east/06/16/china.school.confucius.ap/index.htm

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