Confucianism
Confucius was one of the most important thinkers and scholars in Chinese history.
He was born around 550 BC at a time when the government was having trouble
keeping order and warlords controlled much of the countryside. He believed that the
key to peace and social order was for people to behave with good character and
virtue. Virtue is behaving fairly and with justice towards others. His Golden Rule of
Behavior was “What you do not like when done unto yourself, do not unto others.”
He believed a good ruler was one who treated his people fairly and
was kind to them. He taught the importance of moral character and of individuals taking
responsibility for the condition of their society. Confucius was not a religious prophet or even a
religious leader. He saw himself as a teacher. Therefore Confucianism is thought of as
philosophy or ethical system based on good deeds and morality rather than a religion.
Confucius believed there were five basic relationships among men:
1. ruler and subject
2. father and son
3. husband and wife
4. older brother and younger brother
5. friend and friend
He believed if each relationship were based on kindness, there would be peace and harmony in the country.
In 121 B.C., the Chinese emperor used Confucianism as the official philosophy guiding the
Chinese government, known as the civil service. The emperor filled the civil service with
scholars, or students, of Confucianism. In fact, if a person wanted to be in the civil service,
they first had to take a test on Confucianism to see if they were qualified. Basing
government positions in the civil service on Confucianism gave the government capable
officials and contributed to the stability of the culture. Confucian philosophy continued to
have a great deal of influence on Chinese government for almost 2000 years. Even since
the Communist revolution in China in 1949, many in China still support the teachings of
Confucius and his emphasis in dealing with others fairly. Many historians see
Confucianism as one of the foundations of Chinese society.
Confucianism beliefs
The main principle of Confucianism is
1.
2.
3.
4.
5.
6.
ren ("humaneness" or "benevolence"), signifying excellent character in accord with
li (ritual norms),
zhong (loyalty to one's true nature),
shu (reciprocity), and
xiao (filial/family piety).
Together these constitute de (virtue).
Confucianism is characterized by a highly optmistic view of human nature - insisting that human
beings are teachable, improvable, and perfectible through personal and communal effort.
Confucius regarded Heaven (T'ien) as a positive and personal force in the universe; he was not, as
some have supposed, an agnostic or a skeptic.
Practices in Confucianism
Aside from its important ethical principles, Confucianism does not prescribe any specific rituals or
practices. These are filled by the practices of Chinese religion, Taoism, Buddhism, or other religion
which Confucians follow.
Texts in Confucianism
The Lun-yü (Analects) are the most revered sacred scripture in the Confucian tradition. It was
probably compiled by the second generation of Confucius' disciples. Based primarily on the Master's
sayings, preserved in both oral and written transmissions. The Confucian Canon achieved its
present form in the Sung dynasty under the direction of Chu Hsi (1130-1200). It consists of the Five
Classics and the Four Books.
The Five Classics are:
1. Shu Ching (Classic of History) - collection of documents and speeches dating from the Later
Han Dynasty (23-220 CE)
2. Shih Ching (Classic of Odes) - collection of 300 poems and songs from the early Chou
Dynasty (1027-402 BC)
3. I Ching (Classic of Changes) - collection of texts on divination based on a set of 64 hexagrams
that reflect the relationship between Yin and Yang in nature and society
4. Ch'un Ching (Spring and Autumn Annals) - extracts from the history of the state of Lu 722-484,
said to be compiled by Confucius
5. Li Ching (Classic of Rites) - consists of three books on the Li (Rites of Propriety)
The Four Books are:
1. Lun Yu (Analects) of Confucius
2. Chung Yung (Doctrine of the Mean)
3. Ta Hsueh (Great Learning)
4. Meng Tzu (Mencius)
Sacred Sites and Holy Places
Sacred sites for a Confucian would be their home altar and the village which contains the burial tomb of their
ancestors. These two places are where they connect with Heaven by honoring their ancestors. The Ancestral
Stone in a home altar contains the ren, part of their soul, of the Ancestors.
Other Confucian sites are more problematic because of the recent historical dislocation of Confucianism in
China. The era of communist China almost destroying Confucianism. The practices of this venerable tradition
were pushed underground. In the beginning of the Communist era, Confucianism was denigrated as oldfashioned. However, during the later Great Leap Forward anyone associated with traditional ways was publicly
mocked or imprisoned. This story isn't over, with the recent political changes and economic development in
China, many Chinese religious observances are coming back. Confucianism, in the form of rituals and
ancestor worship, is returning to China. It is happening so fast that it is hard to find a credible discussion of it;
this is one.
Public sites in China are treated more as historical at this point, rather than used as holy sites. A case in point
is the temple at Confucius' birth place in the city of Qufu in Shandong province, China. It was sacked during
the Cultural Revolution as Confucius was denounced as a class enemy. An enormous statue of Confucius was
dragged through the streets and smashed with sledge hammers. His grave was dug up to show he wasn't
actually buried there. The temples have since been restored but the statues and ancestral tablets destroyed by
the Red Guards have not been replaced. It has been named a United Nations World Heritage site.