The Chinese WayThe Chinese Way(Sao Chiao)(Sao Chiao)

I. IntroductionI. Introduction

A. Religion in the Far East quite different A. Religion in the Far East quite different than than religion in Indiareligion in India

1. Concern in India is “ultimate reality”—the 1. Concern in India is “ultimate reality”—the Far Far East is not concerned with such issuesEast is not concerned with such issues

2. There is a radical humanism—a desire to 2. There is a radical humanism—a desire to live in live in this worldthis world

3. Humanity is the measure of all things3. Humanity is the measure of all things

4. Humanity has no need for a savior, since 4. Humanity has no need for a savior, since humans humans are not sinful or evilare not sinful or evil

5. Humanity is basically good and only 5. Humanity is basically good and only needs needs proper education of precepts or proper education of precepts or examples to live the examples to live the virtuous life—no word for virtuous life—no word for “sin” in Chinese“sin” in Chinese

6. Thought could be seen as an ethical 6. Thought could be seen as an ethical system, with system, with stress on the state and peacestress on the state and peace

7. No concept of separating the sacred and 7. No concept of separating the sacred and secularsecular

8. There are no dogmatic or categorical 8. There are no dogmatic or categorical statementsstatements

9. The apprehension of truth is always 9. The apprehension of truth is always partialpartial

B. Three faiths in China co-exist and a Chinese could belong to B. Three faiths in China co-exist and a Chinese could belong to all three—they are complementary rather than rivals—thus the all three—they are complementary rather than rivals—thus the Sao ChioSao Chio

1. Tao Chiao—Taoism1. Tao Chiao—Taoism

2. Ju Chiao—Confucianism2. Ju Chiao—Confucianism

a. Literally means the way of learninga. Literally means the way of learningb. It is the most revered of the 3 traditionsb. It is the most revered of the 3 traditions

c. It stresses hope for humanity through c. It stresses hope for humanity through educationeducation

3. Fo Chiao—Buddhism3. Fo Chiao—Buddhism

a. Fo is the word for Buddhaa. Fo is the word for Buddha

b. It is a special appeal in face of death and b. It is a special appeal in face of death and afterlifeafterlife

Pre-HistoryPre-History

I. Three Cultural I. Three Cultural Heroes, 2800-2600 BCEHeroes, 2800-2600 BCE

A. Fu Hsi—A. Fu Hsi—inventor inventor of writing, of writing, hunting, hunting, trapping, trapping, and fishingand fishing

B. Shen Nung, B. Shen Nung, inventor of inventor of agriculture agriculture and and mercantilismmercantilism

C. Yellow C. Yellow Emperor Emperor (c2700 (c2700 BCE), BCE), invented invented government and government and Taoist Taoist philosophy philosophy

II. The Three Sage KingsII. The Three Sage KingsA. Yao (2350 BCE)A. Yao (2350 BCE)B. Shun (2250 B. Shun (2250

BCE)BCE)C. Yu (2205 BCE)C. Yu (2205 BCE)D. These kings D. These kings

ruled ruled with perfect with perfect wisdom, clarity, and wisdom, clarity, and virtue virtue

E. In Chinese E. In Chinese model model of history, of history, human human events events follow follow discernible discernible cycles in cycles in which times which times of great of great virtue and virtue and wisdom wisdom are followed are followed by times by times of of decadence decadence and declineand decline

First Emperor

Background of Background of Chinese ReligionChinese Religion

A. Confucius and Lao-Tse emphasized they were A. Confucius and Lao-Tse emphasized they were only transmitting the wisdom of the ancientsonly transmitting the wisdom of the ancients

B. Political historyB. Political history

1. Like most ancient cultures, Chinese 1. Like most ancient cultures, Chinese culture culture centered around riverscentered around rivers

a. Most important is the Yellow Rivera. Most important is the Yellow River

b. Second most important is the b. Second most important is the Yangtse—it Yangtse—it divided North and South divided North and South ChinaChina

c. Third important river is the Si Riverc. Third important river is the Si River

2. Government began with the Hsia 2. Government began with the Hsia Dynasty (c. 2005 BCE-1765 BCE)Dynasty (c. 2005 BCE-1765 BCE)

a. Last of sage kings, Yu, a. Last of sage kings, Yu, founded a dynasty of kings, Hsiafounded a dynasty of kings, Hsia

b. Began with virtue and b. Began with virtue and wisdom; wisdom; ended with rule of Chieh ended with rule of Chieh who was who was decadent and cruel decadent and cruel

c. In 1766 BCE, Husia dynasty c. In 1766 BCE, Husia dynasty overthrown by T’ang, who overthrown by T’ang, who

founded the Shang dynastyfounded the Shang dynasty

3. The Shang Dynasty was from 3. The Shang Dynasty was from 1765-1122 BCE1765-1122 BCE

a. Began worshipping Shang-tia. Began worshipping Shang-ti—”Lord —”Lord on Highon High

b. Ancestors dwelled in heaven b. Ancestors dwelled in heaven after after their death and continued their death and continued to show to show interest in familyinterest in family

c. Obligations to remember the c. Obligations to remember the ancestorsancestors

4. The Chou Dynasty was from 1122-4. The Chou Dynasty was from 1122-721 BCE in 721 BCE in the West and 276 BCE in the West and 276 BCE in the Eastthe East

a. Confucius and Lao-Tse a. Confucius and Lao-Tse lived in lived in the East at this timethe East at this time

b. Both went through b. Both went through experience experience of disillusionment of disillusionment with with governmentgovernment

c. Kingdom became dividedc. Kingdom became divided

d. Chou invented the d. Chou invented the t’ien t’ien mingming (Mandate of Heaven)(Mandate of Heaven)

e. Chinese character for e. Chinese character for emperor (ti) emperor (ti) consists of three consists of three horizontal lines joined horizontal lines joined by a by a vertical line—represents the vertical line—represents the connection between heaven (at top) connection between heaven (at top)

and earth (at the bottom)and earth (at the bottom)f. Relationship is mediated by f. Relationship is mediated by

the the emperor represented by the emperor represented by the horizontal horizontal lineline

g. Heaven “t’ien” desires that g. Heaven “t’ien” desires that humans humans be provided for their needs; be provided for their needs; the the emperor function to provide emperor function to provide those those needsneeds

h. If the emperor fails to see to h. If the emperor fails to see to the the welfare of the people, heaven welfare of the people, heaven withdraws its mandate and invests it withdraws its mandate and invests it in in anotheranother

5. From 722-221 BCE there was a gradual 5. From 722-221 BCE there was a gradual decay of the feudal systemdecay of the feudal system

a. The Period of The One Hundred a. The Period of The One Hundred Schools Schools (551-223 BCE)(551-223 BCE)

b. Most important figure is Kung Fu b. Most important figure is Kung Fu Tzu or Tzu or ConfuciusConfucius

c. Lao Tzu also wanted to reform c. Lao Tzu also wanted to reform governmentgovernment

d. Mo Tzu was third major schoold. Mo Tzu was third major schoole. Legalists emerged during latter e. Legalists emerged during latter

yearsyears6. In 221 BCE Shih-Huant-Ti united China 6. In 221 BCE Shih-Huant-Ti united China again—again— considered to be one of the considered to be one of the greatest of emperorsgreatest of emperors

C. Mythology of the first humanC. Mythology of the first human

1. Pan-Kur was considered to be the first 1. Pan-Kur was considered to be the first manman

a. He formed the earth and sky out of a. He formed the earth and sky out of primeval chaosprimeval chaos

b. He lived for 1800 yearsb. He lived for 1800 years

c. His breath was the wind, voice the c. His breath was the wind, voice the thunder, and the world grew as thunder, and the world grew as

he grewhe grew

d. His remains formed the sacred d. His remains formed the sacred mountains mountains of Chinaof China

e. His eyes became the sun and e. His eyes became the sun and moon; hair moon; hair became the treesbecame the trees

2. The myth tells how certain human kings 2. The myth tells how certain human kings were were able to teach humanity arts, crafts, etc.able to teach humanity arts, crafts, etc.

D. Early Characteristics of Chinese ReligionD. Early Characteristics of Chinese Religion

1. Animism1. Animism

a. Especially evident in early a. Especially evident in early TaoismTaoism

b. The “spirits” were given an b. The “spirits” were given an important role in human lifeimportant role in human life

c. Northing occurred by accidentc. Northing occurred by accident

d. Everything influenced by good d. Everything influenced by good spirits (shen) or evil spirits (kwei)spirits (shen) or evil spirits (kwei)

2. Ancestor Worship—veneration and reverence 2. Ancestor Worship—veneration and reverence for one’s ancestorsfor one’s ancestors

a. Death does not break family bondsa. Death does not break family bonds

b. They may be able to renounce gods, b. They may be able to renounce gods, priests, and priests, and religion before they would religion before they would renounce an ancestorrenounce an ancestor

c. Children always have first responsibility c. Children always have first responsibility to their to their parents—deeply ingrainedparents—deeply ingrained

3. Religion was centered in the Emperor and 3. Religion was centered in the Emperor and sanctioned by the statesanctioned by the state

a. Religion was a state religiona. Religion was a state religionb. Center of religion was identified with b. Center of religion was identified with

imperial imperial rulerulec . Chinese word for god is the same word c . Chinese word for god is the same word

as ruleras rulerd. In Chinese Shang-ti--Supreme Ruler, Son d. In Chinese Shang-ti--Supreme Ruler, Son

of of HeavenHeavene. Loyalty to state is a religious dogmae. Loyalty to state is a religious dogmaf. Citizenship is part of religionf. Citizenship is part of religion

4. The Chinese concept of nature as a sacred and 4. The Chinese concept of nature as a sacred and essential context of human existenceessential context of human existence

a. Nature appeared to be both changing a. Nature appeared to be both changing and and constantconstant

b. No real concept of creator or creationb. No real concept of creator or creation

c. To help explain the dualism of change c. To help explain the dualism of change and and consistency, the Ying (darkness, cold, consistency, the Ying (darkness, cold, female) and female) and the Yang (light, warm, male) the Yang (light, warm, male) was establishedwas established

d. Another aspect of nature was the d. Another aspect of nature was the mixture or mixture or proportions of the five vital forces proportions of the five vital forces (water, fire, (water, fire, wood, metal, and earthwood, metal, and earth

e. With the Yin-Yang dualism and the five e. With the Yin-Yang dualism and the five vital vital forces, there is the Chinese explanation of forces, there is the Chinese explanation of naturenature

5. Folk Religion5. Folk Religiona. Early folk religion was an attempt to explain a. Early folk religion was an attempt to explain

nature and nature and employs a logic more symbolic than that of employs a logic more symbolic than that of Yin-Yang and the Yin-Yang and the Five ElementsFive Elements

b. It emphasizes the similarities and differences b. It emphasizes the similarities and differences within nature, within nature, whatever shape, size, or name whatever shape, size, or name attributed to elementsattributed to elements

c. Magic was popular due to the practice of feng-shuic. Magic was popular due to the practice of feng-shui—the —the study of winds and water—geomancystudy of winds and water—geomancy

(1) it has as its aim how to position a building (1) it has as its aim how to position a building most most auspiciouslyauspiciously

(2) in a convoluted symbolism employing (2) in a convoluted symbolism employing dragons and dragons and tigers, it tried to make the living forces tigers, it tried to make the living forces of nature yield of nature yield good fortune by figuring out the good fortune by figuring out the spiritual lay of the spiritual lay of the landland

(3) for example, straight lines were to be evil (3) for example, straight lines were to be evil influencesinfluences

(4) trees or a fresh pond could ward off evil (4) trees or a fresh pond could ward off evil influencesinfluences

d. Mediums and shamans played important rolesd. Mediums and shamans played important rolese. Evil was personified and capable of being e. Evil was personified and capable of being

exorcisedexorcised

ConfucianismConfucianism

IntroductionIntroduction

I. Confucius (Kung Fu-Tsu; 551-479 BCE) can be I. Confucius (Kung Fu-Tsu; 551-479 BCE) can be seen as the father of Chinese culture by seen as the father of Chinese culture by transforming the ancient traditions into the transforming the ancient traditions into the beginning of a code of conduct for social beginning of a code of conduct for social relationships and a political philosophy and would relationships and a political philosophy and would become state orthodoxy in the Han dynasty (206-become state orthodoxy in the Han dynasty (206-200 CE)200 CE)

II. He lived during a time of great chaos and political turmoil

A. Warring semi-independent states were fighting for favor with the emperor during Chou Dynasty

B. Social structure was feudal land aristocracy

C. He became minister of justice in his home state of Lu where he brought about reform and was successful

D. The rule of Ch’I became jealous of the improvement of Lu and tried to sabotage Confucius by sending to him “wine, women, and song”

E. Confucius left politics in disgust

F. He became a wandering teacher with a small F. He became a wandering teacher with a small band of disciples and met with rebuff and band of disciples and met with rebuff and disappointmentdisappointment

G. Many corrupt leaders did fear his influenceG. Many corrupt leaders did fear his influence

H. At age of 70 he returns to Lu and spent five H. At age of 70 he returns to Lu and spent five years writingyears writing

I. He was precise in personal appearance---he I. He was precise in personal appearance---he liked and stressed ceremoniesliked and stressed ceremonies

J. He was not interested in pomp and majesty per J. He was not interested in pomp and majesty per se, but did believe that outward acts are importantse, but did believe that outward acts are important

II Is Confucianism a religion?II Is Confucianism a religion?

A. Depends upon one’s definition of religionA. Depends upon one’s definition of religion

B. It is not a theistic religionB. It is not a theistic religion

C. He was not iconoclastic—just not concerned C. He was not iconoclastic—just not concerned with celestial matters with so many problems with celestial matters with so many problems on the terrestrial sphereon the terrestrial sphere

D. It can be seen as a religion in the sense that D. It can be seen as a religion in the sense that there is an emphasis on faith, for example, there is an emphasis on faith, for example, commitment, humanity will not be changed by commitment, humanity will not be changed by precept but by exampleprecept but by example

Confucian ClassicsConfucian Classics—two types—two types

I. The I. The Wu ChingWu Ching —the five classics —the five classics

A. Book of History—A. Book of History—Shu Ching Shu Ching —consists of —consists of chronicles, speeches, and other material from chronicles, speeches, and other material from the Chou periodthe Chou period

B. Book of Poetry— B. Book of Poetry— Shih ChingShih Ching —consists of —consists of 305 songs or poems dating from 10305 songs or poems dating from 10thth to 7 to 7thth centuries BCEcenturies BCE

C. Book of Rites— C. Book of Rites— Li ChingLi Ching —a 2 —a 2ndnd century BCE century BCE compilation of earlier materials dealing with compilation of earlier materials dealing with ceremoniesceremonies

D. Book of Changes —D. Book of Changes —I ChingI Ching —book of —book of divinationdivination

E. Annals of Spring and Autumn— E. Annals of Spring and Autumn— Ch-un Ch’iuCh-un Ch’iu — —a chronological record of important regents in the a chronological record of important regents in the state of Lu from 722 to 481 BCEstate of Lu from 722 to 481 BCE

II.II. Ssu ShuSsu Shu —The Four Books —The Four Books

A. Book of Great Learning— A. Book of Great Learning— Ta HsuehTa Hsueh

B. Doctrine of Mean— B. Doctrine of Mean— Chung YungChung Yung

C. Annalects— C. Annalects— Lun YuLun Yu

D. The Books of MenciusD. The Books of Mencius

Key WordsKey WordsI.I. JenJen —basic Confucian—virtue of man, authentic —basic Confucian—virtue of man, authentic

character, supreme value—the measure of all character, supreme value—the measure of all men, highest and most profound conceptmen, highest and most profound concept

II.II. YiYi —righteousness—it is Jen operating, an —righteousness—it is Jen operating, an attitude toward moral situations; it is moral attitude toward moral situations; it is moral awareness and doing it—a form of social awareness and doing it—a form of social relationshipsrelationships

III.III. LiLi —courtesy, politeness, proper procedures, —courtesy, politeness, proper procedures, propriety, moral discipline; display of anger and propriety, moral discipline; display of anger and hostilities cause a loss of face, great stress on hostilities cause a loss of face, great stress on disciplinediscipline

IV. IV. HsinHsin —constancy—loyalty, a supreme —constancy—loyalty, a supreme attributeattribute

V. V. ChiChi —moral insight, points to being morally —moral insight, points to being morally enlightenedenlightened

VI. VI. ShuShu —”negative golden rule”, reciprocity —”negative golden rule”, reciprocity

VII. VII. Chu TzuChu Tzu —the superior man, one who avoids —the superior man, one who avoids extremesextremes

Importance of JenImportance of JenI. The word points to a stress on ideal humanity, I. The word points to a stress on ideal humanity, goodness, manner, human heartedness—how one goodness, manner, human heartedness—how one person relates to anotherperson relates to another

II. The Chinese character of Jen is the character II. The Chinese character of Jen is the character of man combined with the character of twoof man combined with the character of two

III. III. JenJen could be translated as “living integration could be translated as “living integration of man’s essential function”of man’s essential function”

IV. Mencius said Jen is what best becomes a manIV. Mencius said Jen is what best becomes a man

V. It is the product of successful interpersonal V. It is the product of successful interpersonal relationshipsrelationships

VI. There are five basic human relationshipsVI. There are five basic human relationships

A. State-citizenA. State-citizen

B. Father-sonB. Father-son

C. Husband-wifeC. Husband-wife

D. Elder brother—younger brotherD. Elder brother—younger brother

E. Friends to friends; reciprocity of equalsE. Friends to friends; reciprocity of equals

VII. Three of the relationships (2,3,4) have to do VII. Three of the relationships (2,3,4) have to do with entire family since the family is the logical with entire family since the family is the logical beginning of beginning of JenJen

VIII. Jen may also be seen in psychological VIII. Jen may also be seen in psychological aspect; a kind of psychic integrationaspect; a kind of psychic integration

IX. Mencius said of IX. Mencius said of JenJen, “It is the mind of man; , “It is the mind of man; great aim of learning is to find the best mind”great aim of learning is to find the best mind”

X. X. JenJen is achieved through the other four words is achieved through the other four words

Specific TeachingsSpecific Teachings

I. Ethics of family life—primacy of lifeI. Ethics of family life—primacy of life

A. The family is not an ultimate, only an A. The family is not an ultimate, only an intermediate stepintermediate step

B. The family must prepare the child for B. The family must prepare the child for social livingsocial living

C. The golden age cannot occur without C. The golden age cannot occur without proper proper family relationshipsfamily relationships

D. Seems to give great place to women; D. Seems to give great place to women; held for held for monogamous marriagemonogamous marriage

II. Government and PoliticsII. Government and Politics

A. He taught divine right and popular A. He taught divine right and popular sovereignty of sovereignty of kingskings

B. The king is bound to the laws of the B. The king is bound to the laws of the state; if not, state; if not, the people should revoltthe people should revolt

C. Every person has right of full C. Every person has right of full participation in participation in society based on own meritsociety based on own merit

D. Aristocracy was not based on birth; it is D. Aristocracy was not based on birth; it is a a scholarly classscholarly class

E. A kind of democratic aristrocracyE. A kind of democratic aristrocracy

F. Anyone has right to attend the best F. Anyone has right to attend the best universitiesuniversities

III. A bias against wealthIII. A bias against wealth

A. One’s life does not consist of the A. One’s life does not consist of the abundance of abundance of “things”“things”

B. A person who wants only wealth has B. A person who wants only wealth has wrong wrong sense of valuesense of value

C. Emphasis on education—primarily C. Emphasis on education—primarily character character buildingbuilding

IV. Historical Development of ConfucianismIV. Historical Development of Confucianism

A. Mencius (372-289 BCE)A. Mencius (372-289 BCE)

1. Best known of post-Confucian 1. Best known of post-Confucian scholarscholar

2. Lin Yutang calls him the 2. Lin Yutang calls him the “democratic “democratic philosopher”philosopher”

3. A brilliant and active writer3. A brilliant and active writer

4. Expounded on human nature4. Expounded on human nature

5. Stresses that humanity is 5. Stresses that humanity is intrinsically intrinsically good—came to be the good—came to be the Chinese view of Chinese view of humanityhumanity

6. Evil is the result of ignorance, lack 6. Evil is the result of ignorance, lack of of example, lack of cultureexample, lack of culture

7. Changed concept of Jen to a more 7. Changed concept of Jen to a more human human endeavorendeavor

8. He proposed a religious theory that 8. He proposed a religious theory that history history moves in cycles, depending on how a moves in cycles, depending on how a given ruling given ruling family handles the family handles the tete (power to (power to govern well)govern well)

(a) an unjust ruler would lose the (a) an unjust ruler would lose the mandate of mandate of heaven—thus revolution heaven—thus revolution may occurmay occur

(b) the king would bring prosperity (b) the king would bring prosperity only when only when he convinced the people that he convinced the people that the things of the things of the state were their ownthe state were their own

B. Hsu-Tzu (294-238 BCE)

1. Wrote essay, The Nature of Man is Evil

2. claimed that only the imposition of laws and the guidance of teachers could bring about reasonable conduct among people

3. Without government, humanity would evert to savagery

4. Attacked much of Mencius’s writings

C. Mo-Tsu (c. 491 BCE)C. Mo-Tsu (c. 491 BCE)

1. Somewhat critical of Confucianism1. Somewhat critical of Confucianism

2. Stressed the concept of universal love and 2. Stressed the concept of universal love and equality of all peopleequality of all people

3. Denounced extravagant ceremonies3. Denounced extravagant ceremonies

4. Was utilitarian—proper motivation is 4. Was utilitarian—proper motivation is necessarynecessary

D. Yang-Tsu (325-235 BCE)D. Yang-Tsu (325-235 BCE)

1. Closest to hedonism1. Closest to hedonism

2. Stresses individualism almost to point of 2. Stresses individualism almost to point of anarchyanarchy

E. The course for 400 years after Confucius would be E. The course for 400 years after Confucius would be against Confucianism—Shin Hwang order all copies of against Confucianism—Shin Hwang order all copies of classical books burned since the scholars opposed himclassical books burned since the scholars opposed him

F. During Tang Dynasty, Confucianism would become F. During Tang Dynasty, Confucianism would become establishedestablished

V. Neo-ConfucianismV. Neo-ConfucianismA. During Sung Dynasty (960-1279 CE), A. During Sung Dynasty (960-1279 CE),

Confucianism would include some metaphysical Confucianism would include some metaphysical interpretations of nature and humanityinterpretations of nature and humanityB. Partially due to influence of BuddhismB. Partially due to influence of BuddhismC. Neo-Confucian philosophy of nature C. Neo-Confucian philosophy of nature

involved involved interaction of two elements, principle interaction of two elements, principle and etherand ether

1. Ether was breath and basis of 1. Ether was breath and basis of material material universeuniverse

(a) all solid things were condensed out (a) all solid things were condensed out of of ether and would eventually dissolve ether and would eventually dissolve back into back into itit

(b) in its dynamic form, ether was (b) in its dynamic form, ether was ultimate ultimate form of yang; in its still form, it form of yang; in its still form, it was was ultimate form of yinultimate form of yin

(C) it preserved the tension of (C) it preserved the tension of dualitiesdualities

2. Principle, etymologically related to 2. Principle, etymologically related to veins in veins in jade or the grain in wood, it was jade or the grain in wood, it was the pattern the pattern running through all material running through all material things—their things—their direction and purposedirection and purpose

(a) If one opposed principle (went (a) If one opposed principle (went across the across the grain) all things would become grain) all things would become difficultdifficult

(b) Principle was considered to be (b) Principle was considered to be innate in innate in human beings—it was nature’s human beings—it was nature’s guidanceguidance

D. Chu His (1130-1200 CE)D. Chu His (1130-1200 CE)

1. Was master thinker of Neo-1. Was master thinker of Neo-ConfucianismConfucianism

2. He developed a kind of scientific 2. He developed a kind of scientific philosophy, stressed physical philosophy, stressed physical

naturenature

VI. Rise of ConfucianismVI. Rise of ConfucianismA. Taoism and Buddhism reached zenith A. Taoism and Buddhism reached zenith

during during Chang Dynasty (600-900 CE)Chang Dynasty (600-900 CE)B. From 907 CE there is rise of ConfucianismB. From 907 CE there is rise of ConfucianismC. Confucian temples becoming common C. Confucian temples becoming common

over all over all China as a result of Neo-Confucian China as a result of Neo-Confucian thoughtthought

D. Temples usually faced south in order to D. Temples usually faced south in order to put the put the Confucian table (altar) at the north Confucian table (altar) at the north because it was because it was the center of worshipthe center of worship

E. In the 1530s there were waves of anti-E. In the 1530s there were waves of anti-ConfucianismConfucianism

E. The Ming emperors ordered that all statues E. The Ming emperors ordered that all statues and tables of Confucianism be destroyedand tables of Confucianism be destroyed

F. The Manchu Dynasty in the 18F. The Manchu Dynasty in the 18thth century would century would be pro-Confucian for political reasonsbe pro-Confucian for political reasons

G. With overthrow of Manchu Dynasty in 1911 G. With overthrow of Manchu Dynasty in 1911 and influence of Sun Yet Sen, China become pro-and influence of Sun Yet Sen, China become pro-Christian—he identified Confucianism as being Christian—he identified Confucianism as being resistant to changeresistant to change

H. Confucian strength would gradually decreaseH. Confucian strength would gradually decrease

I. With Chian-Kai-Shek, Confucianism was I. With Chian-Kai-Shek, Confucianism was deemphasizeddeemphasized

J. Mao and communism took over in 1949 and J. Mao and communism took over in 1949 and religion was outlawedreligion was outlawed

TaoismTaoism

IntroductionIntroductionA. Founder or systemitizer was Lao Tse (500 A. Founder or systemitizer was Lao Tse (500 BCE)BCE)B. He was a mystic and philosopherB. He was a mystic and philosopherC. His language was obscure because he C. His language was obscure because he distrusted languagedistrusted languageD. The D. The Tao Te ChingTao Te Ching was introduced by Lao Tse was introduced by Lao TseE. Lin Yuntang wrote that the best single force to E. Lin Yuntang wrote that the best single force to understand Chinese thought is the understand Chinese thought is the Tao Te ChingTao Te ChingF. Taoism dominated byF. Taoism dominated by

a. humanisma. humanismb. naturalistic monismb. naturalistic monismc. mysticismc. mysticism

Meaning of TaoMeaning of TaoA. Originally it simply meant a road or a path and the A. Originally it simply meant a road or a path and the way in which something was doneway in which something was done

1. The Way of Heaven would be ruthless; when 1. The Way of Heaven would be ruthless; when autumn comes no leaf is spared because of its autumn comes no leaf is spared because of its beautybeauty

2. The Way of Man, among other things, meant 2. The Way of Man, among other things, meant procreation, thus eunuchs would be far from the procreation, thus eunuchs would be far from the Way of ManWay of Man

B. Would come to mean the way in which the B. Would come to mean the way in which the universe works—ultimately seemed to be very much universe works—ultimately seemed to be very much like God like God

C. Yin-YangC. Yin-Yang1. Yin is black, negative, damp, female, 1. Yin is black, negative, damp, female,

principleprinciple2. Yang is red, active, positive, bright, dry, 2. Yang is red, active, positive, bright, dry,

sunny, sunny, open, maleopen, male3. Goal of Tao is to find the rhythms of life3. Goal of Tao is to find the rhythms of life

—proper —proper balance of lifebalance of life4. Harmony, balance of Yin-Yang, 4. Harmony, balance of Yin-Yang,

important in important in Chinese thoughtChinese thoughtD. Taoist approach to lifeD. Taoist approach to life

1. Lao Tse taught the highest apprehension 1. Lao Tse taught the highest apprehension of life is of life is totality (Yin-Yang)totality (Yin-Yang)

2. Goal of life is to live in harmony2. Goal of life is to live in harmony3. Tao technically not identified with God; 3. Tao technically not identified with God;

Tao Tao preceded Godpreceded God

E. Concepts from the E. Concepts from the Tao Te ChingTao Te Ching1. It is not possible to understand words by 1. It is not possible to understand words by translationtranslationa. Tao is impossible to translate—can mean a. Tao is impossible to translate—can mean many things—way, absolute law of universe, many things—way, absolute law of universe, first cause, creative force in naturefirst cause, creative force in natureb. Lao Tse and Chuang –Tse used the term b. Lao Tse and Chuang –Tse used the term “one” to help express Tao“one” to help express Tao2. Lao Tse seeks to show that comparisons are 2. Lao Tse seeks to show that comparisons are relative with no objective realityrelative with no objective reality3. The achievement of Tao is not through 3. The achievement of Tao is not through intellectual exerciseintellectual exercise4. Each object has both qualities of the opposite 4. Each object has both qualities of the opposite (potentially)(potentially)5. When Tao is one, it is emphasizing that it is a 5. When Tao is one, it is emphasizing that it is a higher unity, transcendental, the source of dualityhigher unity, transcendental, the source of duality

6. The One is:6. The One is:a. a. ChouChou—all pervading—all pervadingb. b. PainPain—all embracing—all embracingc. c. ShinShin—everything and everywhere—everything and everywhere 7. 7. The Tao helps to break the self-ego; it is The Tao helps to break the self-ego; it is identified with the “I”identified with the “I”8. Tao helps to bring one into the realm of 8. Tao helps to bring one into the realm of Wu Wu (non-(non-being); being); WuWu is neither living nor dying is neither living nor dying9. The concept of 9. The concept of Wu-WeiWu-Wei would come to mean would come to mean quietism, non-aggression, non-meddlesome actionquietism, non-aggression, non-meddlesome action

F. Taoism revolves around three wordsF. Taoism revolves around three words

1. 1. TaoTao—nature and non-action; truth, eternal —nature and non-action; truth, eternal law of law of naturenature

2. 2. TeTe—virtue—building up of the ideal man—virtue—building up of the ideal man

a. In early usage, a. In early usage, TeTe could be good or could be good or bad bad originally seemed to be similar to originally seemed to be similar to Indian Indian concept of Karma except that concept of Karma except that TeTe is is manifested in the present rather manifested in the present rather than the than the futurefuture

b. b. TeTe is anything that happens to one is anything that happens to one or that or that one indicating that as a one indicating that as a consequence, one is consequence, one is going to meet with going to meet with good or bad luckgood or bad luck

c. c. TeTe also associated with planting also associated with planting

d. d. TeTe also associated with potentiality also associated with potentiality—thus —thus a latent powera latent power

3. 3. Nature Nature—the natural, Taoism looking —the natural, Taoism looking forward to forward to an idealistic society where one can an idealistic society where one can live by naturelive by nature

G. Chuang-Tsu (399-295 BCE) was greatest G. Chuang-Tsu (399-295 BCE) was greatest Taosit teacher after Lao TseTaosit teacher after Lao Tse

1. He developed Taoist concept of logic1. He developed Taoist concept of logic

2. What impressed him was the influence 2. What impressed him was the influence of one’s of one’s viewpointviewpoint

3. The way to peace, spiritual ecstasy, and 3. The way to peace, spiritual ecstasy, and long life long life is to join nature’s rhythmsis to join nature’s rhythms

4. The Tao throws off human judgments4. The Tao throws off human judgments

5. He attacked those who believed they 5. He attacked those who believed they could tie could tie language directly to thought and, language directly to thought and, thus, able to thus, able to clarify all discourseclarify all discourse

6. Language is only symbolic6. Language is only symbolic

H. Taoism would develop into a religion and H. Taoism would develop into a religion and would begin a declinewould begin a decline

1. Magic took place of mysticism1. Magic took place of mysticism

2. For centuries it was a faith of spirits—2. For centuries it was a faith of spirits—bad magicbad magic

3. A hierarchy develop similar to Roman 3. A hierarchy develop similar to Roman Catholicism—there was a “bishop” above all Catholicism—there was a “bishop” above all “bishops”“bishops”

4. In the 74. In the 7thth century CE it became the century CE it became the official official religion of China and was a powerful religion of China and was a powerful religio-political religio-political institutioninstitution

5. Beginning of Taoist religion starts about 5. Beginning of Taoist religion starts about 345 CE 345 CE with Chang-Tao-Lingwith Chang-Tao-Ling

a. In spite of its degenerating into a a. In spite of its degenerating into a religion, religion, it still had positive valesit still had positive vales

b. It had an emphasis on physical b. It had an emphasis on physical culture, culture, affirmation that body is the affirmation that body is the starting place of a starting place of a good lifegood life

c. It had a cheerful outlook on lifec. It had a cheerful outlook on life

d. It promoted community serviced. It promoted community service

Chinese BuddhismChinese Buddhism

IntroductionIntroductionI. Buddhism entered China through central Asia I. Buddhism entered China through central Asia and later from India about the time of Christand later from India about the time of ChristII. The presence of monks and lay believers at II. The presence of monks and lay believers at court was favorably mentioned in a decree by court was favorably mentioned in a decree by Emperor Ming (58-75 CE)Emperor Ming (58-75 CE)III. By the 2III. By the 2ndnd Century CE main outlines of Century CE main outlines of Buddhism establishedBuddhism establishedIV . Accepted by Chinese at first with hesitation IV . Accepted by Chinese at first with hesitation but by 3but by 3rdrd century Chinese emperors were century Chinese emperors were adopting Buddhism by creation of a divine adopting Buddhism by creation of a divine hierarchy, a voluminous canon, and a monastic hierarchy, a voluminous canon, and a monastic communitycommunity

V. By the 4V. By the 4thth century Buddhism in China was century Buddhism in China was flourishingflourishing

A. Splendor of the Buddhist pantheon and A. Splendor of the Buddhist pantheon and ritual, ritual, with its novel conceptions which with its novel conceptions which embrace 10 embrace 10 heavens, 10 hells, rebirth, and heavens, 10 hells, rebirth, and salvation of individual salvation of individual souls of common people souls of common people proved irresistibleproved irresistible

B. Sutras were translated in terms borrowed B. Sutras were translated in terms borrowed from from philosophic Taoismphilosophic Taoism

C. Chinese Buddhism tended to increasingly C. Chinese Buddhism tended to increasingly ignore ignore the intangible goal of Indian theology the intangible goal of Indian theology and the and the complex theories of the Buddhacomplex theories of the Buddha

D. They tended to stress more practical D. They tended to stress more practical objects, objects, such as immediate response to prayer such as immediate response to prayer by the by the protective Bodhisattva Kuan Yin, direct protective Bodhisattva Kuan Yin, direct rebirth into rebirth into the Western Happy Heaven of Amitabha, the Western Happy Heaven of Amitabha, and and salvation by coming Buddha Maitreyasalvation by coming Buddha Maitreya

VI. By the time of the Mongols (1190-1294 CE), VI. By the time of the Mongols (1190-1294 CE), Buddhism was the most popular religionBuddhism was the most popular religion

A. Kublai Khan welcomed a gift of relics A. Kublai Khan welcomed a gift of relics from the from the raja of Ceylonraja of Ceylon

B. He conferred the title “Teacher of the B. He conferred the title “Teacher of the State” State” upon a Tibetan Lamaupon a Tibetan Lama

VII. By the time of the Ch’ing (Manchu) Dynasty VII. By the time of the Ch’ing (Manchu) Dynasty (1640-1912 CE) Buddhism had become (1640-1912 CE) Buddhism had become completely naturalized and regarded as an completely naturalized and regarded as an indigenous faithindigenous faith

Chinese Buddhist Chinese Buddhist SectsSects

I. T’ien T’ai (Heavenly Terrace)I. T’ien T’ai (Heavenly Terrace)

A. Founded by A. Founded by Chih-IChih-I (538-597 CE) (538-597 CE)

B. Believed that the B. Believed that the Lotus SutraLotus Sutra contained essence contained essence of of BuddhismBuddhism

C. Main writing was C. Main writing was The Profound Meaning of the The Profound Meaning of the Scripture of Scripture of the Lotus of the Wonderful Lawthe Lotus of the Wonderful Law

D. A Chinese version of NargarjunaD. A Chinese version of Nargarjuna

E. He stressed that the cosmic mind is defined as E. He stressed that the cosmic mind is defined as universal universal emptinessemptiness

II. Ching-T’u (Pure Land Buddhism)II. Ching-T’u (Pure Land Buddhism)

A. A very different form of BuddhismA. A very different form of Buddhism

B. Traditional founder considered to be Hui-B. Traditional founder considered to be Hui-Yuan (c. Yuan (c. 402) who founded the White Lotus 402) who founded the White Lotus Society, united in Society, united in a vow to be reunited in a vow to be reunited in the pure land or western the pure land or western paradise of paradise of Amitabha BuddhaAmitabha Buddha

C. Forumulator of the doctrine was T’an-Luan (476-542)C. Forumulator of the doctrine was T’an-Luan (476-542)

1. Sought religious solace due to a grace illness1. Sought religious solace due to a grace illness

2. Came to the doctrine of the Amitabha Buddha 2. Came to the doctrine of the Amitabha Buddha (the (the Buddha of the Pure Light)Buddha of the Pure Light)

3. Humans are sinners and by personal 3. Humans are sinners and by personal relationship to relationship to the savior Amida they may be the savior Amida they may be rescuedrescued

4. His commentary on Vasundhu’s Essay 4. His commentary on Vasundhu’s Essay On On RebirthRebirth emphasizes the faith of Pure Landemphasizes the faith of Pure Land

5. Humans must call upon the name of Amida, 5. Humans must call upon the name of Amida, repeating his name in fidelity; the chant is repeating his name in fidelity; the chant is na-mo na-mo

a-a- mit’o-fomit’o-fo (greetings to Admida Buddha) (greetings to Admida Buddha)

6. In the Pure Land, all is happy6. In the Pure Land, all is happy

Ch’an Ch’an (Meditation)(Meditation)

I. Founded by Indian monk Bodhidharma (late 5I. Founded by Indian monk Bodhidharma (late 5thth or early 6or early 6thth century) century)

II. Stresses enlightenment rather than knowledge II. Stresses enlightenment rather than knowledge or good deedsor good deeds

III. III. Ch’anCh’an is Chinese translation of Sanskrit is Chinese translation of Sanskrit dhyanadhyana (meditation) (meditation)

IV. Principle text is the IV. Principle text is the Lankavatara SutraLankavatara Sutra

V. Most imminent successor was Hui-neng (6th patriarch)

A. Teaching is found in the Platform Sutra

B. Believed that enlightenment comes suddenly; since the Buddha-nature is intrinsically pure, one need only let it manifest itself

C. This belief would cause a split in the sect; would be called Southern Ch’an school

D. The Northern school held that enlightenment must come gradually and thus counseled regular meditation