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Impact of confucianism on chinese society
The influence of Confucianism on contemporary society
The influence of Confucianism on contemporary society
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Thomas Champagne
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Confucianism and democracy are two very complex concepts and the relation between them is a subject many scholars have discussed. In this essay, it will be shown what kind of relationship is more appropriate between these two ideas. It will be divided in two parts: the first part will take a look at the compatibility question of Confucianism and democracy and I will attempt to show how these two ideas are not contradictory and how Confucianism actually helps strengthen the concept of democracy. In the second part, I will discuss how such a relationship can work in practice by addressing the different institutional proposals of a democracy with Confucian characteristics to try and figure out which proposal is the most appropriate and why.
At first glance, the idea of Confucianism and democracy seem very contradictory. After all, isn’t the whole principle of Confucianism the rule of the elite while democracy is the rule of the people? The incompatibility between these two concepts seems obvious, but many scholars have weighed into this debate saying the opposite and I will argue how they are not only compatible, but also how Confucianism helps to resolve a lot of problems with democracy.
Firstly, one must understand that even though the Confucian idea of the rule by the wise does pose a problem to the concept of equality in theory, there are many concepts of the Confucian thought that are in fact compatible with democracy. For example, the principle of people under the Confucian thought (minben) that underlines the importance of the people is very compatible with central democratic ideas like voting. Confucian philosopher Mencius even wrote that “The people are the most important; the nation is next; t...
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...ering the recent changes in China’s politics. Many are wondering what the future holds for Chinese politics and the idea of a democracy with Confucian characteristics is something many have been looking at since Confucianism holds an important place in Chinese traditions. We have witnessed on many occasions the failure of trying to implement a democratic system in a country that either wasn’t “ready” for democracy or a country where the political culture wasn’t compatible with the democracy models we are used to. This idea is very relevant when you talk about China since it’s easy to see how democracy might not fit right with the Chinese political culture. In such a case, the best solution would be a democracy with Confucian characteristics. So we can see here how the relationship between Confucianism and democracy is something worth reflecting on in current times.
Confucius was a philosopher, political intellect and an educator whose philosophies have significantly prejudiced not only the Chinese principles but the entire world evolution. He lived through the “Spring” and “Autumn” epoch of Chinese history, when east central China was separated over a dozen fighting states. The inordinate ailment and grief he saw swayed his political thoughts, which highlighted command, grading and the rule of a compassionate self-governing state.
During and after the Warring States period of Chinese history, many different philosophies were developed. One of these such philosophies is Legalism. In Legalism, people believe that no one can be trusted, and that everyone is selfish and evil. It teaches that the only way to get work done is with strict laws and harsh punishments. On the complete opposite side, in Daoism (a.k.a. Taoism), people believed that you don’t really need much of a government. Even the ruler doesn’t really do anything much. They just let the people live. The entire point of Daoism is to achieve “oneness with the Dao,” which is the path, or road to living in harmony with the world and nature. Another philosophy, Confucianism, is all about living in harmony with other people. It basically teaches you to respect your elders, people with more power than you, and people who have more knowledge and experience than you. By following any one of those philosophies, people try to live a good life by changing their
Amidst the chaos of political instability and constant warring of the Zhou era, arose many intellectual thinkers that brought such profound impact in the field of politics, religion and philosophy. Even to the day, their influence can be espied in the many matters of China. Confucianism became the paramount school of thinking and later significant philosophies such as Daoism and Legalism gained immense recognition as well. Each party had their own proposals for creating an idealistic political society where the many problems they faced in their everyday lives could be eliminated. All three approaches were very distinct but at the same time, they contained certain similarities as well. In my reasoning, I find that Confucianism and Daoism could be paralleled in many ways to find several common grounds. On the other hand, Legalism goes on to take a more unique approach which was much different from the previous two.
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...
Confucianism and Daoism are two influential schools of thoughts that have existed in ancient China around the 6th century BCE. The former, led by the politician and philosopher Confucius, proposed that humans live in society according to a set of predefined rules and that they transform society through political action. Whereas the latter, led by the philosopher Lao-Tzu, promoted the idea of inaction; people should go with the flow instead of taking action to control their lives and dominate their surroundings. Although, at first glance Daoism and Confucianism seem to be two opposing philosophies, a more in depth analysis of two of their key ideas –filial piety and education—reveals that they do share some similarities.
It can also be argued that the political activities of Chairman Mao’s Communist China were more of a continuation of traditional Imperial China, based heavily in Confucian values, than a new type of Marxist-Leninist China, based on the Soviet Union as an archetype. While it is unquestionable that a Marxist-Leninist political structure was present in China during this time, Confucian values remained to be reinforced through rituals and were a fundamental part of the Chinese Communist ...
As for country governance, Confucianism addresses something meaningful to change the situation. Instead, Taoism advocated doing nothing and obeying the orders of nature. In ancient Chinese society, the essence of “Dao” in Confucianism includes five factors which are benevolence, righteousness, etiquette, intelligence and honesty (Hoobler & Hoobler, 1993), while “Dao” in Taoist can be embodied as the natural orders and principles of the universe in terms of the heaven and the ground (Wang & Chanzit, 2004). Specific comparing, Confucianism concentrates on hierarchical ethical order, through a series of manners discipline to improve people's moral standards.
2. Confucianism sought to help streamline society and encourage proper participation in politics. Filial piety was said to have even mimicked a form of bureaucracy in the family unit. This stands in sharp contrast to Daoism which urged its followers to withdraw from political life and find solace in nature. Interestingly though, Daoism was seen as complementary to Confucianism, and
The simplicity of the connection is highlighted when Confucius reveals that “Simply by being a good son and friendly to his brothers a man can exert an influence upon government. In doing so a man is in fact taking part in government. How can there be any question of his having actively to ‘take part in government’” (Confucius, 66). The implication of Confucius’ statement is the belief that a chain of everyone working to fulfill their filial duties coupled with overall amiability towards each other is, in fact, all that the average citizen can do to play a part in government. Building off the previous basis that filial piety is the most principal factor in a harmonious society, Confucius evolves his argument through conveying that by mastering his daunting standard of filial piety, the citizen has satisfied his role in creating a harmonious society. The evident logic behind Confucian reasoning is the underlying principle that the ideal citizen should be able to adhere to the will of someone else of greater significance without being told to. When Confucius states that the way to know if one is a good son is to observe how he carries his father 's will once he has passed earlier, the same principle of self judgement is present in both how the average citizen can participate in government through seeing his
Confucius’s counsel and guidance recorded in The Analects instilled wisdom when they were first recorded and continue to provide a thought provoking analysis of life and the checkpoints that guide it. The Master’s commentary on restraint, diligence, decency, and citizenship are well intended and relevant. Politics and the role of government also come under scrutiny as Confucius offers his insights in bettering the organization of power. His proverb-like admonitions use clear examples of everyday life allowing them to be understood and easily digested. Confucius’s own eagerness and willingness to share goodness he experienced makes it easier to apply and practice in one’s own life.
Confucianism is fundamental to Chinese civilization, much more so than Buddhism. It is essentially a socio-political creed. Basically, Confucianism is concerned about the development of ethical behaviour, starting with individuals, and then the individuals using this developed ethical behaviour in the public arena, serving as ministers of the state. In the central thinking of Confucianism, it is not enough to develop your own ethical qualities. You are then duty bound to try to use these in the service of the state, and the state in Confucian terms ought to be a state that is run by ethical men.
Confucian culture has persistence, so it does not disappear with the annihilation of the old system. Confucian culture, formed under two thousand years of feudal autocratic rule, not only exists for a long time, but also still has important influence on Chinese contemporary political life and political culture with its strong vitality. The theme of moderation is to educate people consciously to self-improve, self supervise, and self educate, and train themselves have the ideal personality. Fundamentally, the Confucian thinks that the root of governing revolution lies in the will of people, therefore, it should govern from the will of people if it wants to achieve the social governance, which has its profound meaning (Chan, Cho, 2014). The emergence of a lot of social problems, in the final analysis, is due to the lack of governance...
Legge, James, Trans. Confucius — Confucian Analects, The Great Learning, and the Doctrine of the Mean. New York: Dover Publications, 1971.
Craig, Williams. ‘International Human Rights and Confucianism,’ Asia-Pacific Journal on Human Rights and the Law 7, no. 1 (2006): 38-66.
The topic of democracy in China is a highly controversial topic. Although China has not democratised, it has done well in the global situation amongst its democratic competitors. Since the path to democracy is different for each country, we cannot expect that China would follow the same path or same model of democracy as the western nations. This essay will look at what democracy is and how it can be placed in a Chinese context as well as looking at the proponents and opponents of democracy in China. It will also look at whether China is democratising by focusing on village elections, globalisation and the emergence of a civil society. These specific topics were chosen because they will help provide good evidence and arguments to the topic of democratisation in China. The main argument in this essay will be that although China is implementing some changes that can be seen as the beginning of a road to democracy, there contribution should not be over estimated. China still has a long way to go before it can be considered that it is democratising. The small changes are good but China still has a long road ahead of itself to achieve democracy.