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Buddhism, Taoism and Confucianism
Confucian and Taoist
Buddhism, Taoism and Confucianism
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Cao Xueqin’s Story of the Stone is a classic in Chinese literature, showcasing the life and exploits of the wealthy Jia clan during the feudal era. Through Cao’s depiction, the reader is afforded a glimpse into the customs and lifestyle of the time. Chinese mode of thought is depicted as it occurred in daily life, with the coexisting beliefs of Confucianism and Taoism. While the positive aspects of both ideologies are presented, Cao ultimately depicts Taoism as the paramount, essential system of belief that guides the character Bao-yu to his eventual enlightenment. As was the case in China, Cao depicts the two forms of belief existing alongside one another, and not necessarily practiced exclusively to one another. Confucianism involves the concern for worldly affairs and order within a rigid social hierarchy, with importance placed on filial piety and family relations. Daoism is a way of thought that encompasses ideas of transcendental worlds of spirit through observation of simplicity, a comprehension of natural law and order, and a desire to lead with compassion, rather than force. These beliefs are all presented early in Story of the Stone. In the beginning, it is a Buddhist monk and a Taoist who discover the stone. Though he initially considers ignoring the stone because of its perceived loose moral values and questionable content, the Taoist Vanitas is soon convinced of the worth of the story by the stone’s insistence that others may learn from the message, and thus avoid the same pitfalls that befell so many in the Jia clan. “My only wish is that men in the world below may sometimes pick up this tale… and in doing so find not only mental refreshment but even perhaps, if they will heed its lesson and abandon the... ... middle of paper ... ...function well in society. Again, personal betterment is presented. In the end, Bao-yu does experience a transformation. After another experience in the Land of Illusion, Bao-yu is changed, and decides to rehabilitate the house’s reputation. He succeeds in this effort, and leaves thereafter to become a monk. With this revelation, the effect of Taoism on Bao-yu’s character is obvious. The Story of the Stone is one of spiritual awakening, not of success through filiality. Though Bao-yu realizes his efforts by completing traditionally Confucian tasks, he does so only after a compelling spiritual experience in the Land of Illusion. Throughout his life, Bao-yu was forced to remove himself from the trappings of the failing material world he was born into, and only through transcendence of these factors was he finally able to restore honor to the house of Jia.
Despite the obstacles he faced, he was able to overcome them and become a much different person who had become the "master of his own opinions. " Liang was more upset that he spent "most of the time memorizing dogma." Liang began to research in search of himself, and through education, he was able to think outside of Maoist thought. We see that Liang grew to be happy; he found companionship and freedom. Liang and his wife were finally able to get married due to China being able to view the West more openly.
...nly means of surviving is to run away. The second brother is the middle-point of the two. He opposes the values of his time, yet he realizes that he must live with his family, as that is also an essential part of his life. By standing up to his family, but not in a way that he cuts off all ties entirely, he reaches the goal that neither of his brothers were able to. He is the only brother who does not suffer needlessly, leading to useless deaths, and is the only brother able to finally attain his true love. As a result, it may be claimed that in order for any of the three brothers to have succeeded in truly throwing off the Confucian mantle, he would need to do so through compromise. The solution is not through the sheer submissiveness of Chueh-hsin or the violent rebellion and escape of Chueh-hui, but through the strong resistance and slight compromises of Chueh-min.
Even though Yu Hua, the author of novel To Live, is also the scriptwriter of Zhang Yimou’s film To Live, the philosophies of life in the novel and the film are apparently different. The most impressive part of the novel is the “excavation” of humanity: having experienced the loss of wealth, family and friends, Fugui is still attempting to live in this world. By telling the readers the miserable life of Fugui, the novel actually more wants to show the dark side of Chinese society. However, the film concentrates on elaborating the improvement of the character’s life, by showing the change of time and the optimism of Fugui. Therefore, different motifs and atheistic skills of the novel and film create different perspectives on character’s life philosophy. In this essay, my thread is tri-folded: firstly, I will discuss about the different interpretations about the Taoism concept Wu Wei in both novel and film; secondly, I will focus on the strategies that the novel and the film use to build up the personalities of characters; finally, I will move on how these elements build up the personalities of characters and how they impact on the philosophies of life in both film and novel. Shortly speaking, in the novel, the concept of Taoism supported Fugui to live on when tragedies happened in his life; however, in the film, becoming Fugui’s life philosophy, the concept of Taoism gave him the optimism to comply the changes between different ages.
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...
Confucius thought that society needed to return to the Dao while Daoism teaches that we need to follow the Dao or else we will not continue to live. Confucius was “not the one who was born with knowledge, [but is the] one who loves the past and is diligent in seeking it” (Confucius and the Analects 51). Both traditions support a following of the Dao, but their approach to living the Dao is very different. Confucianism is very explicit in what is right and wrong. A major source of information for what is right and what is wrong are the Analects, where conversations “focus on the practicalities of interpersonal relationships, personal cultivation in the context of those relationships, and the relationship of personal cultivation on the part of rulers and ministers to the conduct of government” (Confucius and the Analects 42). This is important because it shows how important Confucius thought that human and social relationships were to and how they can help society return to the old ways. In section 2.3 of the Analects, Confucius
In conclusion, Daoism and Confucianism seem to have a lot more in common than one might think. The two philosophies share the same viewpoints on the notions of filial piety and education. I believe, the principles and values that are taught in those philosophies could be of great benefit to our contemporary society.
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.
Confucianism is a complex system of moral, social, political, and religious teaching built up by Confucius on the ancient Chinese traditions, and still is the state religion down to the present day. Confucianism aims at making not just a man of virtue, but the man of learning and good manners. The perfect man must combine the qualities of a saint, a scholar, and gentleman. Confucianism is a religion without positive revelation with a minimum of dogmatic teachings.
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.
Before venturing into the essay, however, I would like to consider where this religion originated, and the meanings for it’s existence as to better equip us to understand it’s views. Confucianism as a religion was founded by Confucius, a man. It involves no superior beings other than man himself, and deals specifically with the interactions between fellow men. It also specializes on the actions a government (King) should take for it’s people. The religion was founded by Confucian himself, he lived from 551 B.C.E. to approximately 479 B.C.E.. He was just a man with an opinion. His opinion sprung from his unhappiness with society and the fall it had taken from what it had been. It had changed to an empire where values were ignored, and the past was just that, the past. He foresaw a proud China with values restored, and humility made once again important. Confucian’s main ideas were to adapt the good things from the past to the technology of today. The “good things'; he speaks of are a government where the King is like a loving father to the people, where the King would protect his people and the people in turn would follow the King.
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
Confucianism is more of a religious and social philosophy than a religion in the accepted meaning of the word. It has no church, no clergy, and no Bible. It advocates a code of social behavior that ...
Confucianism is a religion derived from Daoism by the great Chinese sage Confucius (551–478 B.C.E.). It began as philosophical and ethical thought and was conceived in a society undergoing social turmoil. Confucianism is a newer religion that came to be around the same time as Buddhism. Its values and morals have had an enormous impact on the culture of many countries in Eastern Asia. All of Confucius’ teachings are recorded in the Analects, one of the four main texts of Confucianism. China, Japan, South Korea and Taiwan are only a handful of the countries that have been influenced by Confucianism. Personally, I come from a culture who does not practice Confucianism. However, its concepts, such as being respectful to your elders and mentoring your younger siblings were prevalent in my childhood. Studying this religion more in depth gives me a better understanding of the philosophy that my family embraces. Of the eight elements discussed in Molloy, the two that interest me the most in this context are ethics and the belief system.
on his face. With a very deep and clear voice he explained to me about
Most significant value from Lazi is The Tao Te Jing. "It is true that, while Confucianism emphasizes social order and an active life, Taoism concentrates on individual life and tranquility, thus suggesting that Taoism plays a secondary role" (pp. 136 SB) In the writings of The Tao Te Jing, Lazi answers how is Confucianism should be, and that is tao. Tao is described as having existed before heaven and earth. Tao is formless, stands alone without change and reaches everywhere without harm. The student of Laozi is told to use the light that is inside to revert to the natural clearness of sight. By divesting oneself of all external distractions and desires, only then can one achieve tao. In ancient days a Taoist that had transcended birth and death, achieved tao, was said to have cut the Thread of Life (pp. 139 SB). The soul, or spirit, is Taoism does not die at death. The soul is not reborn; it migrates to another life. This process, the Taoist version of reincarnation, is repeated until tao is achieved. The following translation from The Tao Te Jing best summarizes the theory behind tao and how a Taoist can achieve Tao. Tao is the ultimate reality, a presence that existed before the universe was formed and which continues to guide the world and everything in it. Tao is sometimes identified as the Mother, or the source of...