In Asian Chritinaity by Heup Young Kim, he doesn’t want a dialogue, he wants a trilogue which includes East Asian religions and the natural sciences. I am a Christian and Korean, and I also belive in tradational religions(confucianism). Western christians do not have to need their own type of Christianity. My Christian faith is based on my own cultural belief which includes cultural past, which is the collective context of Confucianism, Taoism and Buddhism. The significance of Western Christianity can’t be neglected, but as the author claims, Western christianity is based on their own religious and cultural context, and as gradual increase of number of Asian christian, it is become more significant to establish the christianity based on oriental ideas. The importance of trilogue among western, eastern, and science is inevitable phenomenon, and the task should be diffrent from the past debates between western religion and science.
In Korea, more than half of christians are practicing Confucians, and people argues about that it creates a conflict of one’s religious belief. However, I think having two religion is not a problematic issue, it is possible to be both Christian and Confucian at the sametime without compromising the faith. By being both, people can be a better Christian and a better Confucian at the same time because being christian is related to faith and being confucian is related to ethics of life.
Contemporary dialogue between religion and science still needs to be more globalized due to the fact that it is only focused Western thoughts and circumstances. Oriental religions such as Confucianism and Taoism can contributes to discuss ongoing basic conflict between western religion idea and science. Contemporary religi...
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...ve the sensitivity, the knowledge of the nature itself is basic element, and collective natural sciences provides such knowledge. To fully understand the natural science, not only the scientific knowledge is necessary but also wisdom, which is collective cultural knowledge throughout century, is necessary. The significance of the Taoist notion of wu-wei, that highlights the attitude to identify the movement of the universe and participate in nature rather than to try to revise and control with human-centered point of view.
The Eastern religion should not be considered as secondary source of western religion, and the collective knowledge of eastern religion is reasonable to conduct trilogue along with western religion and science. The significance of the oriental ideas such as Confucianism, Taoism and Buddhism is that they can bring new approches in humanistic view.
“The lack of conflict between science and religion arises from a lack of overlap between their respective domains of professional expertise—science in the empirical constitution of the universe, and religion in the search for proper ethical values and the spiritual meaning of our lives. The attainment of wisdom in a full life requires extensive attention to both domains—for a great book tells us that the truth can make us free and that we will live in optimal harmony with our fellows when we learn to do justly, love mercy, and walk humbly.”
The third chapter of The Buddha Meets Socrates asks, “Is science a distraction?” To answer this question, the text addresses three major underlying questions: what is science, what is the purpose of science, and can science lead us to truth? The chapter incorporates several Western views, comparing and contrasting them with the Buddhist view elucidated by the Karmapa. The first question as to the identity of science is developed through a traditional Western view, invoking the minds of Socrates, Descartes, and Kant. To what end science proceeds is then questioned with respect to Nietzsche with reference to Socrates, and is compared with the views of the Karma. Lastly, regarding the pursuit of truth, the eastern and western thoughts clearly
When considering the origin of the faiths and philosophies of the world, it is judicious to take into consideration the culture and religious practices of the period. For instance, Daoism developed out of the political climate of the time and the religious beliefs and practices and that existed in China in the preceding centuries. In order to gain a greater comprehension of the creation Daoism, the theory, philosophy, and practices, it necessitates a journey to China in the distant past.
In this Treatise have discussed China's classical age and how they influenced all of east Asian culture for over two thousand years. And How Buddhism spread throughout east Asia and evolved into several different schools each embracing the host nations principle and beliefs. I have discussed Confucian teachings and texts have influenced Chinese and Eastern Asian culture and government for centuries. How China overcame invaders from all sides and managed to emerge as a world economic power. And finally how Japan developed its own culture and founded a new social class the Samurai. East Asian History is compelling, deep and complicated. A history that will sound differently each time as their history continues to grow and influence other non Asian cultures.
ABSTRACT: I explore the nature of scientific explanation in a culture centering on the doctrine of yin and yang combined with that of five phrases, wu-hsing (YYFP). I note how YYFP functions as an alternative to the causal way of thinking, as well as the meaning of scientific explanation in a culture. I also consider whether a scientific concept becomes metaphorical when it is superseded by an alternative organizing concept.
Confucianism is a philosophy and way of life formed in China by Confucius, an early Chinese philosopher. It began as a simple concept with ideals of personal virtue, simple filial piety, and basic gender distinctions and social inequalities. But, over time with the emergence of Neo-Confucianism it began to transform into a way of life that was degrading towards women with certain hostilities towards rivaling religions. In its early period, from around 500 B.C.E to the Common Era, Confucianism changed in that it became the leading belief system and a major part of Chinese tradition. From the transition into the Common Era to the end of the Classical time period, Confucianism was altered because of a loss of popularity following the collapse of the Han dynasty and the corruption in the governing political system. In its ending period, the post-classical era, Confucianism underwent perhaps its biggest adjustments with the emergence of Neo-Confucianism. The ideas and virtues presented in the “rebirth of Confucian philosophies” of intolerance of foreign religions and extreme filial piety...
..., when we look at the deeper meaning of education as seen in Confucianism and Taoism, we see that they consider education in much the same way. One must know the importance of self-realization and understand how they fit into the whole. This is a very important form of education. In this way, we will be better prepared to integrate the greater whole.
Although Islam and Confucianism represent two totally different worldviews, they have similar characteristics, which provide a potential idea, that both can be from a common source. Mirza Tahir Ahmad, who was a Caliph in Ahmadiyya Muslim community, supported this idea in his book “Revelation, Nationality, Knowledge & Truth”. He supports his idea saying, “All humans are God’s creation; it stands to reason that God not only guided people in the Middle East through Abrahamic prophets. He also guided other people through prophets like Confucius, Buddha and Zoroaster.” His claim is based on the existence of common themes between Islamic and Confucian teachings. Another supporting evidence is that God in one of the verses of Quran in which He was talking to prophet Mohamed, He told him: “And certainly We sent messengers before you: there are some of them that We have mentioned to you and there are others whom We have not mentioned to you ...” (Al-Ghafir Verse-78). According to this verse, God gives Muslims a room to search for other prophets than the ones who are mentioned in Qur’an. In this paper I will compare between Islam and Confucianism in terms of similarities and differences to know whether Confucianism is a religion that came out from the same source of Islam, or it is a philosophical values and morals that was spreading in china to support the Chinese community from falling apart.
Verhoeven, Martin J. “Buddhism and Science: Probing the Boundaries of Faith and Reason.” Religion East and West, Issue 1, June 2001, pp. 77-97 http://online.sfsu.edu/~rone/Buddhism/VerhoevenBuddhismScience.htm
Chinese people might find naming their religion challenging as it is a mixture of “traditional religion, Buddhism, Confucianism, and Daoism” (Corduan, 2012, p.388). The Chinese Popular Religion continues to evolve and change as the world around it changes and outside influences enter the Chinese culture (Corduan, 2012). Investigation of the Chinese Popular Religion includes its key features, practices, and influences, along with tis role in contemporary China, and how Christians can enhance their interactions.
In conclusion, currently Confucianism has been greatly reduced and its revival in the scholarly community upheld. On the other hand, Hinduism is practiced throughout the world whereby worship is done at home and temple. Religious festivals are also observed according to an ancient solar-lunar calendar. The religion instills unique and strong sense of identity in each Hindu.
Although Judaism and Confucianism appear to be on different realms of the religious spectrum, they have similar traditions deriving from dissimilar roots. The significance of family in Confucianism is strongly upheld by the filial piety rooted within all of the traditions and beliefs. Meanwhile, Judaism’s emphasis on God’s word as being the ultimate path for a righteous life is supported throughout the Jewish adherence to the special laws commanded by God. Whether the foundation of the religion is rooted from filial piety or God’s commandments, both Judaism and Confucianism reflect similar standards in family rituals, religious beliefs, and moral conduct.
Even though Taoism and many other folk religions have shaped the Chinese mind, Confucianism remains, by any historical measure, its chief mentor” (Novak 113). Therefore, since the two religions grew up together, there are similarities, such as their views on humans, attempting to find harmony in life and in nature, and serve as guides for their followers through self-cultivation and improvement techniques. Confucianism believes that their congregation should have human conduct over the idea of God in their lives, whereas Taoism is formed on the belief that its congregation should create a relationship with nature. This is pointed out by Smith in Experiencing the World’s Religions, “Confucius represents the classical, Lao Tzu the romantic; Confucius stresses social responsibility, Lao Tzu praises spontaneity and naturalness; Confucius focus is on the human, Lao Tzu’s on what transcends the human” (Smith 218).
Storytelling has been one of the most effective vehicles for communication of beliefs, values, and traditions since the establishment of language. Since the emergence of Chinese civilization, stories have been used by many to express the concept of religions and philosophies to the common people: “Merchants, traders, and Buddhist pilgrims helped spread Buddhist ideas to China by the second century C.E. Buddhism offered the Chinese new ideas such as karma, reincarnation, hell, monks…” (Brown). Wu Cheng’en, a Chinese novelist and poet during the Ming Dynasty, is considered the author of the Journey to the West. The Journey can be viewed as a collection of religious stories that represents a single demonstration of Chinese religious culture. Journey can therefore be viewed as an esoteric work, like the Bible and Koran. Furthermore, with every esoteric work, there are two meanings provided to the reader: an inner and an outer meaning. The inner meaning is generally associated with the religion itself while the outer meaning is usually the adventures that the characters embark on. This story has been an influence to many and has been retold so many times that it is even considered one of the Four Great Classical Novels of Chinese literature. As one reads through the novel and studies the symbolism used in the story, he/she can find that it is deeply rooted in Taoism, Buddhism, and Confucianism. Which religion the story is an allegory for still remains a debate among scholars even today. Yet, although there are Taoist and Confucian elements found in the Journey, I believe that this story is an allegory mainly focused on Buddhism. There are several elements of Buddhism found in the story, especially through the analysis of each of the ma...
Eastern literature was represented by many of the pieces we read during class, one of the most prominent ones being The Red Lotus of Chastity. This piece originated during the eleventh century in India. Many key characteristics can be found in this piece identifying it as eastern literature such as the use of Hinduism throughout the piece. The religion of Hinduism originates in the eastern area and is currently practiced there. This religion is supported and used in The Red Lotus of Chastity as seen in the quote “Thereupon he went to a temple and took a vow of fasting. “Let God in this temple show me a way out,” he thought. Devasmita came along, and she took the same vow. God Siva appeared to both of them in a dream.” (Pg. 947) Siva is a Hindu deity and is considered as one of the three most influential denominations in Hinduism. The mention of this deity in this piece forms a strong connection between it and the eastern community. Another characteristic that The Red Lotus of Chastity posses is it’s mention of reincarnation. This is a very strong belief in the eastern culture. This is seen in the quote “Oh, my daughter, go and look outside at your dog; she is crying. Just now she recognized me from a former life when we knew each other, and she burst out in tears. Pity moved me to weep with her” (Pg. 949) Another piece that originates from the eastern side is The Koran. This piece, written during 633 A.D. in the city of Medina, shows many links to eastern literature. One of these links is that it highly promotes the reign of good over evil. Eastern literature tends to revolve aro...