1. CATHOLIC ENCYCLOPEDIA: Confucianism An article by Charles F. Aiken from this 1912 reference work. Reviews the key teachings and history of confucianism, and its relation to Christianity. http://www.newadvent.org/cathen/04223b.htm

Home Encyclopedia Summa Fathers ... C > Confucianism A B C D ... CICDC - Home of the Catholic Lifetime Reading Plan 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 A basic outline of the Confucian tradition, its principles and schools, from Religioustolerance.org. 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, an 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.

3. Confucianism A 1982 article by Judith A. Berling, giving a historical perspective on the development of this tradition. 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 (

4. Confucianism Article drawn from the Encarta encyclopedia, describing the key teachings and various schools of this philosophical tradition. 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.

5. Confucianism An illustrated article reviewing the basic Confucian teachings and the history of confucianism. 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. Confucianism Articles on the various historical manifestations of this philosophical tradition. Part of the PHILTAR Overview of World Religions. http://philtar.ucsm.ac.uk/encyclopedia/confuc/

7. Confucianism Answers to various questions about Confucian doctrine and its role in the world today. http://www.wam.umd.edu/~tkang/

CONFUCIANISM ENGLISH KOREAN

8. Confucian Brief article noting the compatibility of the Confucian, Buddhist and Taoist traditions. http://www.gasi.org/diversity/religion/confucian.htm

Confucianism return to religions grid General Beliefs Illness andDisability Disease Healing Practices Food and Health Death and Dying Holy Days Miscellaneous information Printer Friendly Version (Requires Adobe Acrobat Reader) 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.

9. The Spiritual Sanctuary Celebrates Confucianism The Spiritual Sanctuary celebrates confucianism and the Tao. 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.

10. 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

11. Confucianism - Canon Themes Confucius (kong Zi, Kongfuzi, K'ung-fu-tzu) comparativereligion.com - an ever expanding resource for world religious thought and literature, covering major world religions, alternative spirituality, 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 ADVERTISING: SECURITY RESOURCES BRITECORP MARKETING COMMUNITY FORUMS MONOTHEISM EASTERN THOUGHT ALTERNATIVE SPIRITUALITY ANCIENT MYTHOLOGY COMPARATIVE STUDIES 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.

12. Urantia Book, Paper 131: Section 9 -- Confucianism Urantia Book, Paper 131 Section 9 confucianism. http://www.ubfellowship.org/newbook/ppr131_9.html

The Urantia Book Part IV. The Life And Teachings Of Jesus PAPER 131: Section 9. Confucianism Even the least God-recognizing of the world's great religions acknowledged the monotheism of the Melchizedek missionaries and their persistent successors. Ganid's summary of Confucianism was: "God is with us; therefore we have no fear in our hearts. If there be found any virtue in me, it is the manifestation of Heaven who abides with me. But this Heaven within me often makes hard demands on my faith. If God is with me, I have determined to have no doubt in my heart. Faith must be very near the truth of things, and I do not see how a man can live without this good faith. Good and evil do not befall men without cause. Heaven deals with man's soul in accordance with its purpose. When you find yourself in the wrong, do not hesitate to confess your error and be quick to make amends. "A wise man is occupied with the search for truth, not in seeking for a mere living. To attain the perfection of Heaven is the goal of man. The superior man is given to self-adjustment, and he is free from anxiety and fear. God is with you; have no doubt in your heart. Every good deed has its recompense. The superior man murmurs not against Heaven nor holds a grudge against men. What you do not like when done to yourself, do not to others. Let compassion be a part of all punishment; in every way endeavor to make punishment a blessing. Such is the way of Great Heaven. While all creatures must die and return to the earth, the spirit of the noble man goes forth to be displayed on high and to ascend to the glorious light of final brightness."

13. Confucianism: An Introduction A brief historical overview of confucianism and description of basic Confucian beliefs, by Meredith Sprunger. From the Urantia Book Fellowship. http://www.ubfellowship.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.

14. Confucianism And Its Relevance To The Filipino Family By R. Rafael L. Dolor Article by R. Rafael L. Dolor. Argues that Confucian virtues are consonant with Filipino family values. http://www.geocities.com/philodept/diwatao/confucianism.htm

Vol. 1 No. 1 HOME CURRENT ISSUE EDITORIAL BOARD CONTRIBUTION ... ARCHIVES CONFUCIANISM AND ITS RELEVANCE TO THE FILIPINO FAMILY R. Rafael L. Dolor INTRODUCTION The history of philosophy is replete with thinkers who have had such great impact on humanity. History will attest to the lasting legacy that philosophers have left behind, and even in our times today, their names and views on life and the world are still remembered. Generations to come will hopefully still recall them with such fondness. Confucius was born in 551 BC to a poor family, and as a young man, tended sheep and oxen (Co, 1992:104). At the age of fifty, he entered government service but was forced to resign after a political intrigue (Fung Yu-lan, 1960: 38). He went into exile and spent the next thirteen years of his life travelling from one state to another, hoping to find an opportunity to realize his ideal of political and social reform (Yu-lan, 1960: 38). He loved the glory and the grandeur of the past age and its leaders. It was, for him, a duty to bring that great era back to Chinese society-an era when government leaders were righteous, virtues were upheld and morality, rightfully observed. This dream of Confucius unfortunately never materialized. He died in 479 BC a disappointed and rejected man. A story is beautifully mentioned by Alfredo Co (1996:105). This story gives the reader an idea of the great influence that Confucius had to generations that came after his death:

15. FORE: Religion- Confucianism-Introduction confucianism and Ecology research resources. Includes bibliography, essays, sacred texts, official statements, engaged projects, and related links. 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.

16. 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

17. NOECONFUCIAN The tenth chapter in the learning module, Chinese Philosophy. This chapter discusses the main outlines of Neoconfucianism in its two schools the School of 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

18. 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?

19. NEW CONFUCIANISM Essay with annotated bibliography, by Julia M. Hardy. Reviews the Western reaction to Confucian thought, with an emphasis on the contemporary New 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

20. CONFUCIANISM confucianism http://tmsyn.wc.ask.com/r?t=an&s=hb&uid=24312681243126812&sid=343126

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