Abstract The paper examines the Confucian view of the family and considers what aspects of it are appropriate for modern (American) life and what aspects are not appropriate for Western society. The writer argues that it appears most likely that the rigidly patriarchal nature of the Confucian family cannot stand up to modern sensibilities. The paper concludes that even though the societies have conflicting ideologies, the Confucian emphasis on respect is a healthy addition to any household.
From the Paper "The Confucian view of the family is one that has been increasingly challenged in recent years as the East and West draw closer together. The following brief paper will examine Confucian philosophy as it pertains to the family and suggest certain aspects of it that might hold promise for American families as well as certain aspects of it that American families should not seek to emulate. As will soon become apparent, Confucianism is a complicated matter when it is applied to the most important social unit of all. To begin with, Confucianism believes very strongly that the relationship between children and their parents is a rigidly hierarchical one: parents are to give the orders and children are expected to unquestioningly obey."
Abstract This paper examines Japan's remarkable economic success during the post World War II period, tying this in with the influence of Confucianism. The writer discusses that the basis of every company is the morale of the employees and that Confucianism in Japan promotes ideals such as industriousness and a strong work ethic, because of its emphasis on harmony and obligations. By examining work ethics at a micro-level the writer describes that one can perceive a clearer picture of why Japan succeeded to transform its economy.
From the Paper "As Japan arose like a phoenix from the ashes after the destruction of World War II, great strides were taken to transform its economy. In contemporary society, it is a given that Japan is a global economic power. This was not always so. The remarkable transformation of the Japanese economy after World War II, was largely influenced by Confucianism an ideology that has had a long history in Japanese society and culture. This paper argues ... "
Tags:confucianism, japan's post wwi economy, east asian ideologies
Abstract This seven page paper examines whether Confucian ethics are applicable in the modern world. The paper describes Confucian ethics in terms of moral philosophy and moral education and suggests that it can still be inspiring today. The paper describes the teaching of Confucius as simple moral and political principles, such as love for others, honoring one's parents, doing what is right instead of what is personally advantageous, practicing ethical reciprocity, and ruling by moral example instead of through force or violence.
From the Paper "Confucian Ethics: An Analysis of Modern Relevance In terms of moral philosophy and moral education, Confucian ethics of virtue can still be inspiring today, for Confucius identified timeless principles that are as relevant now as they have ever been. Confucius taught simple moral and political principles, such as love for others, honoring one's parents, doing what is right instead of what is personally advantageous, practicing ethical reciprocity, and ruling by moral example instead of through force or violence. Confucius identified Six Relationships which he considered to be the proper basis of all social connections between people. "
Abstract This paper presents a study of Confucian influence on Korean history, especially during the Choson period. The paper pays especial reference to the tributary relationship between Korea and China from the earliest period through the modern era. The study examines the Choson Kingdom's claim to be the "purest" Confucian state versus the reality of the application of the religion to the Korean body politic.
From the Paper "The Choson Kingdom (AD 1392-1910) once considered itself the last 'true Confucian' state, even though the kingdom embodied several traits that would indicate otherwise. Confucianism, after all, had been developed in China--not Korea--by the Chinese philosopher Confucius and his disciples. Since Confucianism's rise during the Han Dynasty (206 BC- AD 220), the Chinese state has always practiced it to some degree, whether in peace or wartime, and even when conquered and ruled by the non-Chinese Mongol Empire during the Age of Disunion."
Abstract This paper examines Confucianism by explaining its rituals that show people how to live their lives and interact with others. The paper discusses in detail some of the cults, for example, Cult of Heaven, state cults, ancestor cults, and family rituals.
From the Paper "Ritual played an integral role in Confucianism, and was important in the teachings of Confucius himself. This importance was also shown by his disciples, who taught these rituals themselves after the time of Confucius. Because of this, Confucianism became known as a "ritual religion", emphasizing both doctrinal and ritual rites within family and society. Confucius made sure that people understood the proper way to go about viewing and practicing rituals, as well as how a leader should act. Some of the rituals are the Cult of Heaven, various State Cults, the Ancestor Cult, and Family Rituals; they include ideas relating to how to act properly and how to relate to each other."
Abstract This essay discusses Confucianism and how it is a philosophical system that is based on the teachings of Confucius. It has been practiced throughout China for nearly 2,000 years.
Abstract This paper introduces the philosophy of Confucianism and looks at the founder of Confucianism and the impact that Confucianism has had on Chinese civilization and character. The paper also presents a short history of China and analyzes the affect that Confucianism may have had on China's politics and political systems throughout the ages.
Introduction
Who was Confucius? What is Confucianism?
How Has Confucianism Affected Chinese Civilization
Confucianism and the Chinese Character
Has Confucianism Been the Downfall of China?
A Short History of China
Theories of Democratization
Understanding Political Developments
Political Institution Thesis
Western Philosophy and Western Character
Puritans, Total Reformation for the Glory of God
The Attack of Confucianism
From the Paper "The political history of China is interesting in that most new dynasties were created by militaristic totalitarian dictators who conquered and ruled with the backing of an army of some type. These primary revolutionary regimes usually fell back on philosophical legalism as an excuse for their totalitarian excesses. If we examine the evolution each dynasty, including that of Mao Tse Tung, we can observe that the first emperor usually was an aggressive military leader, and each succeeding emperor became more scholarly and intellectual, thereby conforming more and more to the Confucian ideal of the perfect ruler. After the fall of the Chin empire and the reestablishment of the ancient schools of thought the Emperor ruled the country with the assistance of an Academic Army of Chinese Scholars dubbed "The Literati". As with any regime, there were times that the ruling emperor and the literati were in agreement and other times when there was tremendous disagreement. The Song period was one era where the Emperor and the Literati held dichotomous views of both philosophy and government. "
Abstract This paper explains that Buddhism and Confucianism are quite different. The author points out that Buddhism believes in reincarnation while Confucianism does not. The paper relates that Buddhism is absorbed with metaphysical things to an extent that Confucianism is not. The author states that, while it does seem engrossed in metaphysical matters, Buddhism is more prescriptive than Confucianism in the sense that it lays down very specific moral precepts as opposed to Confucianism's broad doctrinal principles. The paper further asserts that, while there are some general similarities, there certainly appear to be many more dissimilarities - and there is no question that Buddhism is inward-looking and fixated upon impractical matters in a way that Confucianism is not.
From the Paper "Ashby's online article also introduces a number of other interesting details that hint at how the intellectual, philosophical and moral training of a Confucian will differ from the training granted a Buddhist. Chiefly, Confucians throughout time have been motivated by social and/or political concerns, and have immersed themselves in the difficult task of governance. Implicit in all of this, of course, is that young people raised as Confucians have been trained in the cognitive skills needed to assume leadership positions in public life."
Abstract Confucianism, the dominant worldview in Imperial China, placed tremendous value on social order and hierarchical relationships. It envisaged an order society with the Emperor at the top and his authority expressed through a Confucian bureaucracy administering Confucian laws. The realities of daily life contradicted this model. Periodic rebellions, banditry, human avarice and a host of other factors undermined the Confucian ideals. This paper examines a variety of primary sources to identify countercurrents to the dominant Confucian ideology in Imperial China.
Abstract This paper will discuss the book "Confucianism and Ecology" by Mary Tucker and discuss the chapter: "The Trinity of Cosmology, Ecology, and Ethics in the Confucian Personhood and Motifs for a New Confucian Ecological Vision" to reveal the nature of Confucianism in the ethical premise of the cosmos in which it if discussed in ecology. By understanding these motifs for the environment, we can better understand a Chinese perspective on the way this philosophy works in a western thought process..
Abstract This paper examines the history and foundation of the Eastern religions, Confucianism and Taoism. It looks at how they are considered natural complements to each other, despite the superficial differences since Taoism grounds Chinese sensibilities, while Confucianism elevates it to treatment and relationships to others. It also discusses how human life is an important aspect of both Confucianism and Taoism, although for differing reasons, and how moral codes, ethics, and personal integrity are central to Confucianism and how, in Taoism, talent, inner spirit, style, and temperament rule the actions and subjects.
From the Paper "In China, people are schooled in the idea that every action a person takes affects another person. The Confucian claim is that "apart from human relationships there is no self. The self is a center of relationships" (Smith 1991). But there is a sense of individual self in Confucian terms because the "call to self-examination and introspection generally shows that he not only recognized an interior side to the self but considered it important" (Smith 182). Confucius felt that a person who tried to be a chun tzu was a happier person. When we behave in a way that benefits others, we are happier. Human relationships are fulfilling when we become fully realized human beings or chun zu. (Christianity, Judaism and Islam believe that we cannot do this alone and need God's help to do it."
Abstract This paper discusses the evolution of Confucianism and how it was adapted to serve the changing needs of the Chinese state with which it came to be so identified. It looks at the changes in Confucianism from the time of the Warring States to the Ming Dynasty. The paper also describes the importance of Confucianism in Chinese history and the fundamental disagreements about Confucianism that extend throughout Chinese history.
From the Paper "This passage is interesting for its emphasis on how the Confucian focus on ritual can be oriented towards the individual and the individuals local relationships, with the broader implications for the state clearly being secondary. Clearly, this represents a profound shift from the heavy emphasis of Confucianism since the Han upon how Confucianism is useful to the state and government. Now, with Neo-Confucianism, Zhu Xi seems to suggest that the Chinese people have different needs that must be met in new ways through an adaptation of traditional Confucian thinking. In this adaptation, it may be argued, Zhu Xi is continuing int he practice of continual revision of Confucianism(s) that have defined the evolution of this philosophy in theory and practice throughout Chinese imperial history."
Abstract This paper looks at Confucianism with an eye towards comparing it to the western world's greatest contribution to global moral philosophy: Christianity. It discusses how Confucianism is a humanistic and highly rational philosophy that eschews faith in favor of reason and how it also views heaven in a much more nuanced way than Christianity, preferring to see in it many things. The paper argues that Confucianism subordinates the individual to a rigorous form of ethical reasoning that is not wholly dissimilar to Platonism whereas Christianity seeks the subordination of the individual to God above. In the end, Confucianism, whatever its shortcomings as a regulator of human conduct, can properly be called the antecedent to contemporary humanism in a way that Christianity, obviously, cannot.
From the Paper "To begin with, Confucianism is about discerning a proper mode of conduct; in other words, it is about setting up a way of seeing and organizing the world that frustrates behavior that would do more harm to society than good. William Theodore de Bary writes that Confucianism holds out a vision of an ideal social order that emphasizes historic values over "fixed eternal verities" (Woo, 71+). More recently, Neo-Confucianism - a cross between traditional Confucianism and Buddhist thought (for a brief discussion of Neo-Confucianism's preoccupation with Buddhist philosophical strains, please see Woo, 71+) - has leaped to the forefront with an equally passionate plea for a well-ordered society founded upon good (moral) conduct that appears to have many of the same fundamental tenets as classic, archaic Confucianism. "
Abstract This paper will examine the nature and impact of Confucianism upon Korea during this period. It will be argued that this Confucianism - although a cultural "import" from China - had begun to assume definite Korean characteristics at around this time. The key difference between the two, it will be seen, lies in that Chinese Confucianism remained largely an ideal of social and political practice in China, while the Koreans implemented it as the guiding principle of their political actions and the construction of their state.
