21. Confucian confucianism ..return to religions grid C. O. relationships. confucianism views the family as the basic unit of society. Certain http://www.gasi.org/diversity/religion/confucian.htm

Confucianism return to religions grid C O N F U C I A N I S M General beliefs Confucianism is a philosophy of living rather than a religion and may guide one's life while one practices other religions without contradiction. Confucius was a Chinese scholar and statesman who lived during feudal times (over 2000 years ago). He established an ethical and moral system that governs all relationships. Confucianism views the family as the basic unit of society. Certain reciprocal relationships and responsibilities must be observed to preserve harmony. The relationships exist between ruler and subjects, husband and wife, father and son, elder brother and younger brother, and friends. A specific hierarchy is observed that places highest importance on rank and age in all interactions. Saving face (not being publicly embarrassed) and not causing shame to another are important. Since the family is the core unit, all actions of an individual reflect on the family and on all members of the family. Life is most valued when the virtues of kindness, righteousness, propriety, intelligence, and faithfulness are observed. Confucianism is usually practiced in conjunction with other religious beliefs. Since it originated in Asia, the most common followers are Buddhist.

22. What Is Confucianism What is confucianism? confucianism theology. In confucianism man is the center of the universe man cannot live alone, but with other human beings. http://www.wam.umd.edu/~tkang/what.html

What is Confucianism? Confucianism is humanism, a philosophy or attitude that is concerned with human beings, their achievements and interests, rather than with the abstract beings and problems of theology. In Confucianism man is the center of the universe: man cannot live alone, but with other human beings. For human beings, the ultimate goal is individual happiness. The necessary condition to achieve happiness is through peace. To obtain peace, Confucius discovered human relations consisting of the five relationships which are based on love and duties. War has to be abolished; and the Great Unity of the world should be developed.

23. CHAPTER ONE: AN INTRODUCTION Short online book, extensively reviewing the relations between these two traditions. By Colin Hoad. http://galileo.spaceports.com/~cjhoad/confuciusorguk/cc_intro.html

Chapter One Confucianism and Christianity An Introduction Colin Hoad “If we were to characterize in one word the Chinese way of life for the last two thousand years, the word would be ‘Confucian’. No other individual in Chinese history has so deeply influenced the life and thought of his people, as a transmitter, teacher and creative interpreter of the ancient culture and literature and as a moulder of the Chinese mind and character” William Theodore de Bary, John Mitchell Mason Professor of the University, Emeritus, Columbia University and former President of the Association of Asian Studies “Christianity gradually developed, from a teaching to a movement, from a movement to a religion. Finally, by conquering first Europe and then almost one-quarter of the whole world’s population, it emerged as one of the most significant religions in human history.” Dr. Xinzhong Yao, Professor of the Department of Philosophy at the People’s University of China, Beijing Confucianism and Christianity: United or Divided?

24. Redirection Publishing books and CD combinations on meditation, Eastern philosophy, Zen, Buddhism, Taoism, confucianism, Tibetan Buddhism, selfhypnosis, and psychotherapy. http://members.aol.com/radiantdolphin/radiantdolphinpress/

You are being redirected to the current homepage for Radiant Dolphin Press publishers' online bookstore. If this does not happen automatically within a few seconds, please click the link below to go to Radiant Dolphin Press online bookstore home. www.radiantdolphinpress.com Thank you for your patience and for visiting Radiant Dolphin Press!

25. Professor Lao Sze-kwang, Lexicon Of Confucianism Lexicon of confucianism by Lao Szekwang, String to search for Search full text Search headwords only All categories Texts commentaries http://www.arts.cuhk.edu.hk/ConfLex/

Lexicon of Confucianism by Lao Sze-kwang String to search for: Search full text Search headwords only All categories Personalities Concepts Boolean Help Browse - categories Browse - alphabetical The Chinese University of Hong Kong Beta Version only! Please use Big5 Chinese for data entry!

26. Won Buddhism* Article regarding the moral systems of confucianism and Buddhism. http://ccbs.ntu.edu.tw/FULLTEXT/JR-JOCP/chung2.htm

Won Buddhism*: A Synthesis of The Moral Systems of Confucianiam And Buddhism Bongkil Chung Journal of Chinese Philosophy Vol.15 1988 P.425-448 Honolulu, U.S.A.

27. Rujia Confucius confucianism. Confucius His Followers. Life of Confucius. Birthday of Confucius. Schools of confucianism. Han confucianism. Neoconfucianism. http://www.arts.cuhk.edu.hk/Rujia/Rujia.html

Life of Confucius Birthday of Confucius Life of Mencius Life of Xun Zi Schools of Confucianism Han Confucianism Neo-Confucianism Contemporary Neo-Confucianism Korean Confucianism Japanese Confucianism Singapore Confucianism Works of Confucianism The Four Books: Daxue (Big-5) Zhongyong (Big-5) Lunyu (Big-5) Mengzi (Big-5) The Five Classics: Yijing (GB) Liyun datong (English) Other Classics: Xiaojing (Big-5) RIH Home

28. What Is Bushido? The moral code principals that developed among the samurai (military) class of Japan, on a basis of national tradition influenced by Zen and confucianism. http://www.shotokai.cl/filosofia/06_ee_.html

What is Bushido? This term refers to the moral code principals that developed among the samurai (military) class of Japan, on a basis of national tradition influenced by Zen and Confucianism . The first use of the term apparently occured during the civil war period of the 16th century; its precise content varied historically as samurai standards evolved. Its one unchanging ideal was martial spirit, including athletic and military skills as well as fearless facing of the enemy in battle. Frugal living, kindness and honesty were also highly regarded. Like Confucianism, Bushido required filial piety; but, originating in the feudal system, it also held that supreme honour was to serve one's lord unto death. If these obligations conflicted, the samurai was bound by loyalty to his lord despite the suffering he might cause to his parents. The final rationalization of Bushido thought occured during the Tokugawa period (17th century ff.), when Yamaga Soko (1622-85) equated the samurai with the Confucian "superior man" and taught that his essential function was to exemplify virtue to the lower classes. Without disregarding the basic Confucian virtue, benevolence, Soko enphasized the second virtue, righteousness, which he interpreted as "obligation" or "duty". This strict code of honour, affecting matters of life and death, demanded conscious choice and so fostered individual initiative while yet reasserting the obligations of loyalty and filial piety. Obedience to authority was stressed, but duty came first even if it entailed violation of statue law. In such an instance, the true samurai would prove his sincerity and expiate his crime against the government by subsequently taking his own life.

29. Tao's Culture Center Lectures, seminars, book publishing, and periodicals provided in an effort to propagate Chinese Taoism, confucianism, and Buddhism. http://taosculture.org/

Tao's Culture Center Experience the rich diversity and excitement of Tao

30. Sacred Books Of The East Vol. 3 Index The Sacred Books of China The Texts of confucianism. Translated by James Legge. Part I. (Sacred Books of the East, Volume 3). 1879. http://www.sacred-texts.com/cfu/sbe03/

Sacred Texts Confucianism The Sacred Books of China - The Texts of Confucianism Translated by James Legge Part I (Sacred Books of the East, Volume 3) Title Page Contents Introduction to the Sacred Books of the East Vol 3. Shu King, the Book of Historical Documents Introduction Part I: The Book of Thang Part II: The Books of Yu Part III: The Books of Hsia ... Part V: The Books of Kau Shih King, the Book of Odes Introduction Part I: Odes of the Temple and the Altar Part II: Minor Odes of the Kingdom Part III: Major Odes of the Kingdom ... Part IV: Lessons from the States Hsiao King, the Classic of Filial Piety Hsiao King

31. The Confucius - Han Fei Tzu Question Article by Aurpon Bhattacharya, concerning the opposed merits of Legalism and classical confucianism. http://www.boloji.com/outlook/024.htm

32. Www.mrnguyen.weblog Personal details. Family genealogy and photos. confucianism section. Projects (current development and recent). http://www.tellex.net/~tellex/weblog/

PAGE LOADING... WWW.MRNGUYEN. WEBLOG Year of the monkey ABOUT ME: B orn in Vietnam now living in suburban Sydney, Australia. I deferred studies at the University of Sydney while working for an Australian logistics and transport company. Hobbies include - Art history, adventure sports, and recording things I have done. It was this interest that led me to start my weblog. We only live once. BeeBee THIS WEEK: Being single #14 ...For your information, yes, I still sleep in a sleeping bag at night. Posted on: Mon, 07 Jun 2004 20:29:06 +1000 Vesak Festival (part 2) ...I start tutoring again from this weekend, one class a week, 9:00am to mid day every sunday. Vesak Festival at Phuoc Hue temple this week, Thinh called to meet up for lunch with a couple of old friends. Posted on: Sun, 06 Jun 2004 17:46:37 +1000 Cape Solander ...Whale watching at Cape Solander. An excuse to run away from the Pop culture circus. I hate whats on commercial TV these days, so much Pop culture rubbish. People who are wannabes their idol, people who kept in captivities, and people over-wear trendy clothes and makeups, they look like a bunch of clowns if you ask me. They say 'In 100 years is will all be over' . How true - in the end we are left with nothing, while there are so many other things out there to think and experience and do. Australia is really an amazing place, I drove down to Cape Solander to escape from it all. But there was no whales today, so spent the afternoon listening to the waves and breathing ocean air.

33. Confucianism - Canon Themes Confucius (kong Zi, Kongfuzi, K'ung-fu-tzu) The tradition he left was not originally intended as a philosophical learning, as much as a Way of the Gentleman , and in Chinese confucianism is better http://www.comparative-religion.com/confucianism/

CONFUCIANISM CONFUCIANISM THE ANALECHTS BOOK OF MENCIUS THE GREAT LEARNING DOCTRINE OF THE MEAN MAIN SITE COMPARATIVE RELIGION INTERFAITH DIALOGUE FORUM ABOUT MAIN SECTIONS WORLD RELIGIONS ALTERNATIVE SPIRITUALITY ANCIENT MYTHOLOGY GENERAL ARTICLES SPECIAL FEATURE: APOCRYPHA DIRECTORY comparative religion confucianism confucius The Chinese philosopher and social reformer, Kong Zi, (Wade-Giles - K'ung-fu-tzu; or Pinyin - Kongfuzi; see also - Kong Qiu), or Master K'ung, is best known by the Latin form of his name, Confucius, which was bestowed by Jesuit missionaries centuries after his death. Confucius was apparently born about 551 BC in the Watch Tower (Queli) district of Qufu, then the capital of the state of Lu of the Zhou kingdom. He is believed to have worked as a minor civil servant and teacher under the Zhou Dynasty. The tradition he left was not originally intended as a philosophical learning, as much as a "Way of the Gentleman", and in Chinese "Confucianism" is better rendered as "The School of the learned". Confuciansim itself is a system of honour codes and moral assumptions for the educated upper classes of Chinese society, principally formed by Confucius, Mencius (Mengzi), and Xunzi. canonisation It was later writers, such as Sima Tan, Sima Qian, and Liu Xiang, who distilled philosophical elements from the Confucian writings. A large number of different schools of thought emerged from the study of such texts in relation to the Confucian canon.

34. NEW CONFUCIANISM x) confucianism The Neglected Eastern Religion . Julia M. Hardy. New Interpretations of confucianism for the 21st Century confucianism http://www.muhlenberg.edu/moyer/NEWCONF.html

Statue of Confucius at Beijing Temple But perfect freedom is not found without some rules. People, especially young people, think that freedom is to do just what they want, that in Zen there is no need for rules. But it is absolutely necessary for us to have some rules. But this does not mean always to be under control. As long as you have rules, you have a chance for freedom. To try to obtain freedom without being aware of the rules means nothing. It is to acquire this perfect freedom that we practice zazen. ( Zen Mind, Beginner's Mind , D.T. Suzuki, p. 34) The ultimate Confucian concern is self transformation as a communal act and as a faithful dialogical response to the transcendent. (Tu Wei-ming, Centrality and Commonality , p. x) "Confucianism: The Neglected "Eastern Religion" Julia M. Hardy The Chinese term which most closely relates to our term, character, is te . This is the te of the Tao Te Ching , by the way, and it is a word which precedes all of the existing Chinese religions. Originally it meant something like virtue, in the old English sense: in old English it is the virtue of a seed which produces a plant, the virtue of the planets which determines their course through the heavens, and so forth. Te in ancient China was particularly respected as a force which inhabited great leaders. It was one's

35. Confucius Publishing Home Page An introduction to Confucius, his philosophy and the tradition of confucianism in China and East Asia, both for beginners and experts. http://www.confucius.org/

Home MAIN MENU Viewing Languages 18-language CD-ROM About This Translation

36. Reinventing Confucianism Review by Peter Barry of the book of this title, by Umberto Bresciani. Summarizes Bresciani's treatment of the modern revival of confucianism. http://www.hsstudyc.org.hk/Book-REv.htm

37. Yi Hwang (T'oegye) Article adapted from the 1994 Routledge Encyclopedia of Philosophy, briefly discussing this philosopher's relation to Korean Neoconfucianism in general. http://faculty.washington.edu/mkalton/T'oegye.htm

Yi Hwang (T'oegye) Yi Hwang (1501-1570) best known by his honorific name T'oegye, is one of the two most honored thinkers of the Korean Neo-Confucian tradition. His fully balanced and integral grasp of the complex philosophical Neo-Confucian synthesis woven by Chu Hsi during China's Sung dynasty marks the tradition's arrival at full maturity in Korea. His "four-seven debate" with Ki Taesŭng established a distinctive problematique that strongly oriented Korean Neo-Confucian thought towards exacting investigation of critical issues regarding the juncture of metaphysics and their all-important application in describing the inner life of the human heart-and-mind He took the civil service examinations and served in government for a number of years, but his true longing was for a life of quiet study, reflection, and self-cultivation. He retired from office in his late forties to pursue his dream, and the following two decades were a period of tremendous productivity in spite of frequent recalls to office as his fame as a scholar and teacher grew. The differing orientations crystallized into bloody clashes and purges by the end of the fourteenth century as young men steeped in moral rigorism began to move from the countryside into government.

38. Confucianism Back to OWR Homepage Back to confucianism flowchart confucianism. The dominant position of Taoism did not lead to the disappearance of confucianism. http://philtar.ucsm.ac.uk/encyclopedia/confuc/geness.html

Confucianism members of this tradition are learned people or gentlemen in the broad sense, emphasising the value and significance of morals, history and rituals; they commit themselves to the learning and interpretation of ancient classics; and they endeavour to carry out, politically and ethically, collectively and individually, the principles embodied in these classics. Because of the differences in methods of study and versions of the textbooks, Scholastic Confucianism developed along two different lines into two different schools, the New Text School and the Old Text School; the former was represented by the greatest Han scholar Tung Chung-shu (179?-104? BCE), while the latter was represented by Yang Hsiung (53 BCE-18 CE). One of the principal differences between the two schools was that the former held a more religious and transcendental view of Confucius and of the Confucian doctrine concerning the harmony between humanity and Heaven, while the latter took Confucius only as a perfect human being and rationalistically believed that the balance between humanity and Heaven was rooted solely in human activities themselves. During the time of the Wei-Jin dynasties (220-420), learning in general acquired a mystical dimension as a result of Taoism's and neo-Taoism's domination of Chinese scholarship. The dominant position of Taoism did not lead to the disappearance of Confucianism. Rather, Confucianism developed through incorporating and penetrating Taoist understanding and methodology, and thus became part of the so-called Mystical Learning (Hsuan Hsueh).

39. Chinese Culture Handouts Each handout is a brief learning module about a particular subject such as confucianism, Buddhism, Taoism, Legalism, Dynasty briefs http://www.cohums.ohio-state.edu/deall/jin.3/c231/handouts/default.htm

40. Confucianism: An Introduction A brief historical overview of confucianism and description of basic Confucian beliefs. An Introduction to confucianism. Dr. Meredith Sprunger. VI. confucianism. http://www.urantiabook.org/archive/readers/601_confucianism.htm

Site Index E-mail us Religious Issues Archive An Introduction to Confucianism Dr. Meredith Sprunger This document contains a brief historical overview of Confucianism and a description of basic Confucian beliefs. Related Documents in this archive: The Social Problems of Religion Religion in Human Experience The Urantia Book's synopsis of Confucian teachings VI. CONFUCIANISM The Religion of Social Propriety Confucianism has been the chief cultural influence of China for centuries. The teachings of Confucius were never intended to be a religion. It has no revelatory sacred writings, no priesthood, no doctrine of an afterlife, and frowned on asceticism and monasticism. Later Confucius was deified and raised to the rank of Emperor and Co-assessor with the deities in Heaven and Earth. Official animal sacrifices were made at the tomb of Confucius for centuries. In 1982 Confucianism claims 156,070,100 adherents. The Chinese name of Confucius was Kung. His disciples called him Kung, the master (Kung Fu-tse) which western missionaries Latinized to "Confucius." He was born in 551 B. C. of an aristocratic family who had lost their wealth and position. His father, who died before Confucius was three, is said to have been a famous warrior of gigantic size and strength who was seventy years old when Confucius was conceived. Confucius was the youngest of eleven children. He grew up in poverty but received a good education. In his teens he accepted a minor government position, married and fathered a son but the marriage ended in divorce.

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