I. Introduction
The role of the Chinese family in pre-modern China included thoughts centered on Confucian thought and methods. The Chinese family followed different methods of Confucian thought and the division of family responsibilities in China developed because of it. The original text of Confucius that dictated the roles of filial piety in China did not specify gender dichotomy but the implications led Chinese scholars to distinguish the position of men following filial values from women. Pre-Modern China had the dominative power of dozens of dynasties. Confucianism developed ideologically during the Spring and Autumn Period (722-476BC) as an intellectual movement. Although Confucianism’s beliefs stem from the thought of acceptance involving humanities right to learn and grown through personal understanding and knowledge of outside influences there is a division between the male and female tasks in filial piety. The woman’s place in pre-modern Chinese society always depended on the male figure in the household unless the woman held an elder position. In most cases, women under Confucian control had little direction in life that men did not manage. In this paper, I will discuss the relationship among self, community, society, and the state as well as the gender relations and definitions of public and private spaces between men and women in China.
II. The Levels of Confucianism
Religion is an interesting aspect in the Chinese context because of the part it played in history. Christianity did not spread as successfully in the East as it did in Europe and the isolated thoughts of the Chinese at the time. The fundamentals of Confucianism include and encourage humanities pursuit of knowledge and understanding of their self and...
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...ues the Chinese chose instead to uphold their values and some societal relations such as the position of women and the definitions of public and private space between men and women came under scrutiny. The duties of filial piety have a place in traditional Chinese society and have to value to continue to evolve with the country, but values are only worth keeping if they do not hinder the progress and growth of a nation.
References:
1.Chin, Melissa, and Li Jing. Autumn Gem. DVD. Directed by Rae Chang. 2009.
2. Yao, Xinzhong. An Introduction to Confucianism. New York City: Cambridge University Press, 2000.
3.Weng, Heling, Rui Jiang, Zui Cheng, Yun Dai, and Ji Ma. Family. DVD. 1957.
4. Weiming, Tu. Sharma, Arvind, ed. Confucianism. San Francisco: Haper Collinsn.d.
5. Zeng, Miss. The Book of Filial Piety for Women. Translated by Patricia B. Ebrey. n.d.
Lessons for Women was written by Ban Zhao, the leading female Confucian scholar of classical China, in 100 C.E. It was written to apply Confucian principles to the moral instruction of women, and was particularly addressed to Ban Zhao’s own daughters. As her best remembered work, it allows the reader insight into the common role of a woman during this fascinating time-period. The work starts off by Ban Zhao unconvincingly berating herself, and claiming how she once lived with the constant fear of disgracing her family. This argument is rather implausible, for the reader already knows the credibility of Ban Zhao, and how important her role was in ancient China.
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China was without a doubt one of the most innovative countries by reason of their many advances made throughout the Shang Dynasty to the Qing Dynasty. Numerous accomplishments were archived by this empire. Their form of government was based on Dynasties, which are series of rulers from the same family. Different dynasties brought out different successes, such as the famous Great wall, which was a 13,170 miles fortress built around around 206 A.C. by millions of people. This structure was ordered to build by China’s first emperor, Qin, in the interest of protecting the Empire from invaders. Another extraordinary Chinese invention was paper. This universal utensil was created in the 2nd century B.C. by Cai Lun. The creating of this material
In the 18th century, China was influenced by various teachings of philosophers and beliefs that the society had placed emphasis on. Filial piety (xiao) was a major practice around this period when it was strongly carried inside and outside the household. Filial piety is not only the guiding principle of Chinese ethics but it also played an affirmative role in determining the Chinese lifestyle; it was practiced daily in the family and in other areas such as education, religion and government. It was the central root of Chinese morals and the society was constructed upon the principles of xiao, which certainly became the premises of Chinese culture and the society. In Confucianism, the approach of respect, fidelity, and care toward one’s parents and elder family members is the origin of individual ethical behaviour and social agreement. One must put the needs of parents and family elders over self, spouse, and children (Encyclopaedia Britannica, 2011). Many philosophers and rulers such as Mencius and Chu Hsi also focused on filial piety, applying the virtue to marital life, family, death, and politics. Filial piety was demonstrate in various literatures such as “Dream of the Red Chamber”, “Six Records of a Floating Life”, and “The Classic of Filial Piety” which demonstrated the roles of individuals in Chinese society including politics.
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...
At the center of Japanese and Chinese politics and gender roles lies the teachings of Confucius. The five relationships (五倫） of Confucius permeated the lives of all within the Heian and Tang societies.4 However, the focus here will be on the lives of the courtesans. The Genji Monogatari provides us with an unrivalled look into the inner-workings of Confucianism and court life in the Heian period. Song Geng, in his discourse on power and masculinity in Ch...
Since the beginning of time, females were always seen as being inferior to males in any society. The females’ ultimate duties were to have and take of the children, the household duties and be the servant to their husband while the males worked and took care of the family in terms of financial status. In China, the males are the ones that the majority of the couples chose because they are the ones who not only carry on the family name, but also are most likely the ones who are able to provide support for their parents...
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.
But one begins to detect a new theme emerging in society, especially amongst the Chinese reformers: the theme of individualism opposed to familialism. Today, would the Confucian family be more and more aware of abuse of women and children? Rituals and traditions can be seen as both positive and negative. The ways in which women suffered affirm that some rituals were abusive. There are multiple signs indeed that something has gone badly wrong with the Chinese family traditions that led to family instability.
the Chinese see religion as a form of education. The purpose of Confucianism was mainly
With the deep influence of Confucianism, Chinese regards family very different from the western world. The filial piety is the most fundamental virtue in Confucianism. Growing up, Chinese learns the traditional confucian values in schools and in homes. Chinese respects Confucianism and follows all the rules in Confucianism. Failing to be filial will bring a huge shame to the family. Even more, the Chinese society and government mandatory force adult children to follow the filial piety. Family is the most important unit in the Chinese society. Chinese lives with the whole family; the three-generational cohabitation is the most ideal family pattern in the Chinese society. The grown-up children support and respect their old parents. Children
Confucius is the founder of Confucianism. The name "Confucius" is the Latin name for Kong Qiu-zi. Confucius was born in the village of Zou in the country of Lu in 551 BC. He was a poor descendant of a disposed noble family. As a child, he held fake temple rituals; as a young adult, quickly earned a reputation for fairness, politeness, and love of learning, and he was reputed to be quite tall. When he was 35 years old, Duke Zhao of Lu led his country to war, this was routed and fled to Qi. While he was there, Duke Zhao would frequently go to him for advice, but after the counsel of one of his minister, Zhao was unable to give Confucius land and eventually stopped seeking advice. He eventually went back to Lu.
Confucian culture, also known as Confucianism, was founded by Confucius during the Spring and Autumn Period, which was developed gradually after the Han Dynasty with benevolence as the core. Since the Han Dynasty, Confucianism was the official ideology and the basis of mainstream ideology in the vast majority of historical periods of China, and it also influenced many southeast Asian countries in history. After a variety of shocks, Confucianism was still the core values of China's social public, and represented the Chinese culture and national tradition in the world (Littlejohn, 2010). In the contemporary society, the Confucian culture in China increasingly spread, at the same time, its modern value is excavated by many countries in the world, and its international influence is also growing with the rise of China.
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).