By Xinzhong Yao
Considering the lengthy background and wide variety of Confucian stories, this publication introduces Confucianism - initiated in China by means of Confucius (551 BC-479 BC) - basically as a philosophical and spiritual culture. It can pay awareness to Confucianism in either the West and the East, focussing at the tradition's doctrines, faculties, rituals, sacred areas and terminology, but additionally stressing the diversifications, variations and new considering happening nowa days. Xinzhong Yao offers Confucianism as a convention with many dimensions and as an old culture with modern attraction. this provides the reader a richer and clearer view of the way Confucianism functioned long ago and of what it capability within the current. A chinese language pupil established within the West, he attracts jointly the numerous strands of Confucianism in a method available to scholars, academics, and basic readers attracted to one of many world's significant non secular traditions.
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Additional resources for An Introduction to Confucianism (Introduction to Religion)
Confucianism was the dominant school of thought and orthodox ideology for the most part of two thousand years, exercising both dogmatic and dynamic functions. It was dogmatic in maintaining and strengthening its dominance, but it was also ﬂexible enough to adapt to diCerent environments and situations, shaping and reshaping itself constantly and synthesising new ideas from other schools. It is essentially a Chinese tradition, primarily reﬂecting the Chinese attitude towards life and the world, although of course it has spread also to other East Asian nations, ﬂourishing in both a distinctively Korean and Japanese form.
1992: 40). As a moral tradition, Confucianism demonstrates many features in common with other moral systems in the world. For example, Confucian ethics emphasises that both inner motive and its external results must be taken into account when we evaluate a person or his/her conduct. In this sense, it is both deontological and consequentialistic. Confucius repeatedly taught that while it was important to observe ancient rituals strictly, it was even more important to have a sincere heart and a devoted spirit: ‘For if a person lacks humaneness (ren) within, then what is the value of performing rituals?
Xu was composed of two parts, ‘cloud’ ( ) above sky ( ) (Yan, 1995: 50), which reveals the relation of ru to ritual dance in rain-praying. In the oracle bone inscriptions, xu was rendered as a man who is in a shower ( ), 19 An introduction to Confucianism suggesting a ritual ablution before a ru went about his responsibilities. In chapter 38 ‘The Conducts of Scholars’ of the Book of Rites, we can see the importance of bathing for a Confucian scholar: ‘The scholar keeps his person free from stain, and continually bathes (and refreshes) his virtue’ (Legge, 1968, vol.