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REVOLUTIONS IN THOUGHTREVOLUTIONS IN THOUGHTHistory of Religion and PhilosophyHistory of Religion and Philosophy
, ,By Martin Benedict Perez Social Sciences Philippine Science High School
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CONTENTS AND READING LISTCONTENTS AND READING LIST
.I he Axial Age
.II .II hilosophy in China.A Chinese origins and cosmology -58 61.B The Hundred Schools of Thought 61 63.C Confucianism and Daoism 90 92
.IV
. eligion in India.A Enter the Vedic Age 50 57.B The Hindu World View 78 79.C Hinduism and Buddhism , 80 82 87 88
.V I
.II onotheism of the Hebrews.A The World of the Hebrews 31 44.B Development of Monotheism 44 45.C , ,Judaism Christianity and Islam
o r ld Hi s t or yo n ne c ti o n s toT o d a yBackground Reading
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. ivilization is social orderromoting .ultural creation WillDurant
.2 . .ivilization developed over time It isthe sum of several interrelated
developments in the methods of food.production and social organization
.4 . ,aken culturally civilization can be.relative term Different people see.other people differently
WHAT WE VE LEARNED SO FAR WHAT WE VE LEARNED SO FAR
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. ow societies adjusted to rising.omplexities How did they deal withchange?
.2 . hat problems they encountered as.ivilization developed More,importantly what were their solutions?
.4 . e will explore the philosophical andeligious movements that wouldventually define the cultures we.now today And is there a reason for why
endure to this day?
WHAT WE RE ABOUT TO LEARN WHAT WE RE ABOUT TO LEARN
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.II CONTEXTONTEXT, , We look at the geography history and ethosof the.regions where these ideas were founded
.II.IIII PHILOSOPHYHILOSOPHY We get a feel of how these ideas work and how they
.relate to the society s ethos.IV ..SYSTEMYSTEM We study how the philosophies and ideas have
.crystallized into the forms we see today
STRUCTURE OF THE PRESENTATIONSTRUCTURE OF THE PRESENTATION
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STRUCTURE AND FLOWSTRUCTURE AND FLOW
.I he Axial Age
.II .II hilosophy in China.A Chinese origins and cosmology CONTEXT.B The Hundred Schools of Thought PHILOSOPHY.C Confucianism and Daoism SYSTEM
.IV
. eligion in India.A Enter the Vedic Age CONTEXT.B The Hindu World View PHILOSOPHY.C Hinduism and Buddhism SYSTEM
.V I
.II onotheism of the Hebrews.A The World of the Hebrews CONTEXT.B Development of Monotheism PHILOSOPHY.C , ,Judaism Christianity and Islam SYSTEM
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PREFACE RELIGION AND THE SOCIAL SCIENCES
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% About 84 of the world s population belongs to some form of organized.religion
. , .That s about 5 7 billion people in 10 000 distinct religions
, .Christianity alone has about 33 000 denominations
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A SOCIAL SCIENCE DEFINITIONA SOCIAL SCIENCE DEFINITION
,In general religion is social arrangement,designed to provide a shared ollective sayof
dealing with the unknown and unknowable aspects of
, ,human life death and existence and the difficult
dilemmas that arise in the process of making moral
. ,decisions As such religion not only provides
responses to enduring human problems and questions but
lso forms a basis for social cohesionnd solidarity . . ,l la n G J o hn s on
l a c k w el l D i c t i o n ar y of S o ci o l o g y
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, ,Religion is a set of beliefs symbols and practices
( ),for example rituals which is based on the idea of,the sacred and which nites believers into a
-ocio religious community . The sacred iscontrasted with the profane because it involves
.feelings of awe Sociologists have defined religion by
reference to the sacred rather than to a belief in a
,god or gods because it makes ocial comparison.possible xf o rd D i ct i ona r y o f S oc i ol o gy
A SOCIAL SCIENCE DEFINITIONA SOCIAL SCIENCE DEFINITION
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(Ekam sad vipra bahudha vadantikam Sat RV. . )1 164 64
, .The truth is one but the sages know it by many names
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PART 1 THE AXIAL AGE
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THE AXIAL AGETHE AXIAL AGE
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THE AXIAL AGETHE AXIAL AGE
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ABRAHAMIC
SINIC
DHARMIC
THE AXIAL AGETHE AXIAL AGE
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. ll occurred in or near the original river.alley civilizations This meant that theaterial preconditions were present for the
.development of religion and thought2.. xial Age revolutions can be counted on the.ingers of one hand This does not mean that
,religion and thought stopped evolving but thatmost breakthroughs and advances either ( )ccurred within the original tradition , or( ) is a combination of several othertraditions .
4.. ach revolution in thought was born during a.eriod of crisis or instability Old orderswere breaking down and there was a demand for a new
standard of behaviour ethics .6.
THE AXIAL AGETHE AXIAL AGE
THE AXIAL AGETHE AXIAL AGE
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THE AXIAL AGETHE AXIAL AGE
. he Axial Age also overlapped with the Iron.ge of human history With more durable and more,valuable goods a certain materialism .emergedImproved weapons also made war and conquest
.possible
India China Near East
Paleolithic Before 10,000BCE
Neolithic 10,000BCE c3500BCE
Bronze Age 3000 1200BCE 3000 700BCE 3300 1200BCE
Iron Age 1200 200BCE 600 200BCE 1300 600BCE
Axial Age 800 - 200BCE
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PAN GU
Emperor ofHeaven
Emperor ofMankind
Emperor ofEarth
HE THREE AUGUST ONES
HE FIVE EMPERORSIA DYNASTYSHANGZHOUQINHANSUITANGSONGYUANMINGQING
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Nuwaand Fuxi , the Earthly Sovereign andthe Heavenly Sovereign
Shennong , TheDivine Farmer
HETHREEUGUSTONES
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-A fish decorated
bowl dating to theYangshao culture.at 5000BCE
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-Black egg shell potterydating back to theLongshan culture at.3000BCE
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,Bronze making was a signature of the Xiabut the very existence of the dynasty is
.in question
Chinese historians often claim that it isone and the same as the contemporaneous
.Erlitou culture
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The Shang is the firsthistorically established dynasty
.in Chinese history
he Oracle Bone
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The excavations at AnyangThe excavations at Anyang
Bronze is a metal alloycomposed mainly of copper
.and tin
SHANG RELIGIOUS BELIEFSSHANG RELIGIOUS BELIEFS
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Some things historians learned:from the Oracle Bones
The notion of a supreme(heavenly power referred to as
, " ,"Shangdi or God above and" ," " ").later as Tian or Heaven
The belief in the power of thespirits of ancestors to affect
.events on earth
And the importance attached torituals venerating ancestorsand the role assigned to theking in performing these
.ceremonial rituals
SHANG RELIGIOUS BELIEFSSHANG RELIGIOUS BELIEFS
(THE MANDATE OF HEAVEN (THE MANDATE OF HEAVEN tianmingtianming))
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(THE MANDATE OF HEAVEN (THE MANDATE OF HEAVEN tianmingtianming))
o justify their overthrow of,he corrupt King of Shang theuke of Zhou declared that he .as lost heaven s favorhis has become the performance
tandard throughout Chinese.istory An emperor or a dynasty issaid to have the Mandate when they do,well and lose the Mandate when they .don t
( )ZHOU DYNASTY 1100 256BCE( )ZHOU DYNASTY 1100 256BCE
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The Zhou is divided into the ( - )estern Zhou 1027 771 BCE , capital at Xian ( - )astern Zhou 770 221 BCE , capital atLuoyang
( - )ZHOU DYNASTY 1100 256BCE( - )ZHOU DYNASTY 1100 256BCE
:State administration was feudal local lords help,power over their domains but owed military loyalty.and support to the center
( )ZHOU DYNASTY 1100 256BCE( )ZHOU DYNASTY 1100 256BCE
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The Eastern Zhou is dividedinto
. pring and Autumn( -eriod 770 476)CE.2
. arring StatesPeriod( - )75 221 BCE
After the displacement of
the Western Zhou and the,shift to the east small.states competed for power
Many philosophical schoolsemerged during this period
also called he Hundredchools of Thought
( - )ZHOU DYNASTY 1100 256BCE( - )ZHOU DYNASTY 1100 256BCE
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&CONFUCIUS LAOZI&CONFUCIUS LAOZI
THE THREE CONFUCIAN VALUESTHE THREE CONFUCIAN VALUES
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THE THREE CONFUCIAN VALUESTHE THREE CONFUCIAN VALUES
xia
o ren
li
Filial piety
Humaneness
Ritual propriety
THE THREE CONFUCIAN VALUESTHE THREE CONFUCIAN VALUES
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: Master You said It is a rare thingfor someone who has a sense of filial
(and fraternal responsibility xiaodi)
.to have a taste for defying authorityAnd it is unheard of for those who haveno taste for defying authority to be
.keen on initiating rebellion Exemplarypersons concentrate their efforts on,the root for the root having taken
, .hold the way will grow therefrom Asfor filial and fraternal, , ,responsibility it is I suspect the
(root of humaneness ren). [ . ]1 2
THE THREE CONFUCIAN VALUESTHE THREE CONFUCIAN VALUES
xiaoFilial piety
THE THREE CONFUCIAN VALUESTHE THREE CONFUCIAN VALUES
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, The Master said Wealth and honor are,what people want but if they are the
consequence of deviating from the way(dao), .I would have no part in them
Poverty and disgrace are what people,deplore but if they are consequence of
,staying on the way I would not avoid.them Wherein do the exemplary persons( )junzi who would abandon their
(humanness ren) warrant that name?
Exemplary persons do not take leave oftheir humaneness even for the space of a. ,meal When they are troubled they
,certainly turn to it as they do in. [ . ]facing difficulties 4 5
THE THREE CONFUCIAN VALUESTHE THREE CONFUCIAN VALUES
renHumaneness
THE THREE CONFUCIAN VALUESTHE THREE CONFUCIAN VALUES
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Lin Fang asked about the roots of observing(ritual propriety li). :The Master replied
! What an important question In observing,ritual propriety it is better to be modest; ,than extravagant in mourning it is better
to express real grief than to worry over. [ . ]formal details 3 4
Zilu asked how to serve the spirits and the. , gods The Master replied Not yet being able
,to serve other people how would you be able , to serve the spirits? Zilu said May I ask , about death? The Master replied Not yet
,understanding life how could you understand [ . ]death? 11 2
THE THREE CONFUCIAN VALUESTHE THREE CONFUCIAN VALUES
liRitual propriety
THE CONFUCIAN IDEALTHE CONFUCIAN IDEAL
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THE CONFUCIAN IDEALTHE CONFUCIAN IDEAL
junzi
Noble man or
The Perfect Gentleman
(Zigong asked about the exemplary persons junzi). :The Master replied , .They first accomplish what they are going to do and only then say it
[ . ]2 13: ;The Master said Exemplary persons cherish their excellence petty
. ;persons cherish their land Exemplary persons cherish fairness petty. [ . ]persons cherish the thought of gain 4 11
, ;The Master said Exemplary persons seek harmony not sameness petty
, , . [ . ]persons then are the opposite 13 23
xiaoren Petty or small person
THE CONFUCIAN ETHOSTHE CONFUCIAN ETHOS
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,herefore what was wrong with societyuring the Western Zhou and what had toe done?
THE CONFUCIAN ETHOSTHE CONFUCIAN ETHOS
.1 ,Ritual had become meaningless and concern forwealth and power became the foremost fixation of
.the elites
2..3 .Man has lost his Way There were a lot of xiaoren.
4.
.5 ,THEREFORE men must be mindful of ritual propriety.and filial piety Individuals must always
cultivate knowledge.6.
.7 .Society must be ruled like a family LaterConfucians would teach that the Emperor must be a
,father figure and the various provinces and
states would be loyal and supportive of the.Imperial Center
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: ,The Master said As a younger brother and son be;filial at home and deferential in the community be
cautious in what you say and then make good on your;word love the multitude broadly and be intimate with
.those who are humane If in so behaving you still have, .energy left use it to improve yourself through study
[ . ]1 2
: The Master said Lead the people with administrative,injunctions and keep them orderly with penal law and
they will avoid punishments but will be without a.sense of shame Lead them with excellence and keep
them orderly through observing ritual propriety and, ,they will develop a sense of shame and moreover will. [ . ]order themselves 2 3
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( )ang whiteMasculine
Warm
Tough
Day
Large
Assert
Stone
Confucius
( )in blackFeminine
Cool
Soft
Night
Small
Yield
Water
Lao Zi
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What is the Way?
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What is the Way?
The way that can be spokenof;Is not the constant way
The name that can be named.Is not the constant name [ ]1
The way conceals itself in.being nameless It is the
way alone that excels inbestowing and in
. [ ]accomplishing 41
The whole world recognizes the,beautiful as the beautiful yet this
;is only the uglythe whole world recognizes the good
, .as the good yet this is only the bad[ ]2
THE DAODEJINGTHE DAODEJING
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The whole world recognizes the beautiful,as the beautiful yet this is only the
;ugly the whole world recognizes the,good as the good yet this is only the.bad
Thus Something and Nothing produce each
;other The difficult and the easy
;complement each other The long and the- ;short off set each other The high and
;the low incline towards each other Note;and sound harmonize with each other.Before and after follow each other
Therefore the sage keeps to the deed
that consists in taking no action andpractises the teaching that uses no
. [ ]words 2
THE DAODEJINGTHE DAODEJING
THE DAODEJINGTHE DAODEJING
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, /Exterminate the sage discard the wiseAnd the people will benefit a
/ ,hundredfold Exterminate benevolence/discard rectitude And the people will/ ,again be filial Exterminate ingenuity/discard profit And there will be no
.more thieves and bandits
, ,These three being false adornments are/not enough And the people must have
something to which they can attach/themselves Exhibit the unadorned and
/embrace the uncarved block Have littlethought of self and as few desires as. [ ]possible 19
THE DAODEJINGTHE DAODEJING
THE DAODEJINGTHE DAODEJING
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The best of all rulers is but a shadowy/presence to his subjects Next comes
/the ruler they love and praise Next/comes one they fear Next comes one.with whom they take liberties
, When there is not enough faith there is
.lack of good faith
,Hesitant he does not utter words/lightly When his task is accomplished
/ ,and his work done The people all say. [ ]'It happened to us naturally 17
THE DAODEJINGTHE DAODEJING
THE DAODEJINGTHE DAODEJING
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/Govern the state by being straightforward/ Wage war by being crafty But win the
. /empire by not being meddlesome How do I
/know that it is like that? By means of.this
/The more taboos there are in the empire/The poorer the people The more sharpened/tools the people have The more benighted
/the state The more skills the people/ /have The further novelties multiply The/better known the laws and edicts The more
.thieves and robbers there are
/Hence the sage says I take no action and/the people are transformed of themselves I
prefer stillness and the people are/rectified of themselves I am not
meddlesome and the people prosper of/themselves I am free from desire and the
people of themselves become simple like the. [ ]uncarved block 57
THE DAODEJINGTHE DAODEJING
THE DAOIST ETHOSTHE DAOIST ETHOS
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,herefore what was wrong with societyuring the Western Zhou and what had toe done?
.1 .Man has lost his balance The desire forunnatural things such as wealth and power create
.conflict among man
2..3 Man should be like the uncarved block and take.unattached action We are most powerful in our
.simplicity4.
.5 ,THEREFORE leaders must not interfere and be but a .shadowy presence to their subjects He must onlycreate an environment for them to be their true. .selves He leads by example
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THE CHINESE AXIAL AGETHE CHINESE AXIAL AGE
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( )XIAL AGE 800 200BCE( )Eastern Zhou 770 221BCE( Western Zhou 1027
)771BCE
Confucius( )551 479BCE
Lao Zi
Mencius( )370 290BCE
Xun Zi( )300 237BCE
Zuang Zi
( )370 301BCE SunTzu
Born during thechaotic Eastern
,Zhou periodChinese philosophywas primarily
preoccupied withrestoring social
.order and harmony
Qin
Han
Qin Shi Huang Diand the Legalists
Shang
Buddhism enters
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,Confucianism is like a solid land while
.Daoism is the free sky Only when we live in
.between can we get the endless mind When
Confucianism teaches us how to shoulder heavy
,responsibilities Daoism teaches us how to turn
.the heavy weight into total lightness
Yu Dan
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PART 3 HINDU RELIGION
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Asato Ma Sad GamayaTamaso Ma Jyotir Gamaya
Mrityor Ma Amritam Gamaya.Om Shanti Shanti Shanti
,Lead Us From the Unreal To Real,Lead Us From Darkness To Light
,Lead Us From Death To Immortality( )Aum the universal sound of God
.Let There Be Peace Peace Peace
:CLICK.LISTEN TO SOME RENDITIONS OF THIS CHANT
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INDUS RIVER VALLEY CIVILIZATIONINDUS RIVER VALLEY CIVILIZATION
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.1 Indus River Valley Civilization spanned the.years 3300 to 1300BCE
.2
.3 ,In the absence of a translatable scriptdiscovery and study of Harappan cities
.pushed archaeology to its limits It was a.great success for the field.4.5 .The cities were complex for its time They
,manufactured bronze were ruled over by a, -priestly class and had a well developed
(drainage and sewage system the first for).its time
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NTER THE VEDIC AGENTER THE VEDIC AGE( )500 500BCE )500 500BCE
:THE VEDIC AGE The Aryan People:THE VEDIC AGE The Aryan People
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This period began with the entrance of the-semi nomadic and pastoral Aryansinto the
.Indus River Valley
:THE VEDIC AGE The Aryan People:THE VEDIC AGE The Aryan People
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:THE VEDIC AGE The Aryan People:THE VEDIC AGE The Aryan People
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,n 1780 William Jones noticed a deep.imilarity between Sanskrit and LatinMeaning Sanskrit Latin
three trayas tres
seven sapta septem
father pitar pater mother matar mater
snake sarpa serpens
king raja regem
god devas divus
,The Aryans are credited with the spread and most, - .likely origin of the Indo European languages
:THE VEDIC AGE The Aryan People:THE VEDIC AGE The Aryan People
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ryan social structure.
1
The Aryans had two basic: .divisions noble and common
.2
.3 - :The non Aryans comprised a third( ).the Dasas or Dravidian
.4
.5 A r a j aruled over a society withthe assistance of a Chief Priest
.and a circle of other ritualists.6.7 By the ( rahmanic Era 1000
)00BCE , the priests gained .enormous power and influence
:THE VEDIC AGE The Caste System:THE VEDIC AGE The Caste System
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:THE VEDIC AGE The Caste System:THE VEDIC AGE The Caste System
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The caste system is a ritualor piritualhierarchy(and may not represent economic or). physical or reality
Only the upper three castes can participate in, , .social political and religious life
The Brahmin were often at an advantage withtheir claim to exclusive knowledge of sacred
.texts
SAMPLES OF VEDIC TEXTSSAMPLES OF VEDIC TEXTS
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( ) shruti [ ]4 Vedas [ ]4 Sections heard Rig Veda Samhitas
Yajur Veda Brahmanas
Atharva Veda Aranyakas
Sama Veda Upanishads
( ) smriti [ ]2 types [ ]2 puranasremembered
puranas *Mahabharata
Dharmashastras Ramayana * contains Bhagavad
Gita
:THE VEDIC AGE The Caste System:THE VEDIC AGE The Caste System
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,Thus a large segment ofsociety was far removed
from political and.religious life
Brahmin performed rituals
,and spoke about the godsbut these meant nothing to.the ordinary person
here was a need for ocialustice nd a path for therdinary person to achievee t h o s
THE HINDU AXIAL AGETHE HINDU AXIAL AGE
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( )XIAL AGE 800 200BCE
/BRAHMANIC AGE LATE VEDIC
( )VEDIC AGE began 1500BCE
Harappan Culture3300 to 1300BCE
Aryans enter1500BCE
UPANISHADS
Mahavira( )540 468BCE
Siddhartha Gautama( )566 486BCE
Indian religionemerged during the
Brahmanic age as a
reaction to the, ,exclusive abusive
and alienating waysof the Brahmin
.class
Caste system emerged
ACROSS AXIAL AGESACROSS AXIAL AGES
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he goal ofhinesephilosophy
To solve theproblems of ocialhaos as theyobserved during the
.Eastern Zhou
he goal ofndian religion
To argue for a moreccessible pirituality thatthey lacked during
.the Brahmanic age
&INDUISM BUDDHISM&INDUISM BUDDHISM
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ast facts about Hinduism (Third largest religion in the world about
).900 mil
.No distinct founder
.No single authoritative text .The cow is holy
!It has 330 million gods
:But all those gods just represent one.Brahman
: Lastly There is no such thing as Hinduism
AN INACCESSIBLE SPIRITUALITYAN INACCESSIBLE SPIRITUALITY
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THE UPANISHADSTHE UPANISHADS
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Literally means sittingdown near
A collection of, ,teachings speculations
,parables and poems
about the ature ofrealityandimmortality .One such story is that
of ddalaka and.vetaketu
THE UPANISHADIC IDEALTHE UPANISHADIC IDEAL
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Asato Ma Sad GamayaTamaso Ma Jyotir GamayaMrityor Ma Amritam Gamaya
.Om Shanti Shanti Shanti
Lead Us From the Unreal To,RealLead Us From Darkness To,Light
Lead Us From Death To,Immortality(Aum the universal sound of
)GodLet There Be Peace Peace
.Peace
he pursuit ofruth is most.mportant Don tsimply rely on what
.is told to you Find
.out on your own
.eek immortalityLive not so you can
,simply die but so
you can live.forever
TEACHINGS OF THE UPANISHADSTEACHINGS OF THE UPANISHADS
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.1 The supreme reality is B r a h m a n .
.2 ,The essence of all things a t m a n , .comes from Brahman
.3
(The world is impermanent and illusory m a y a
)..4 The soul is trapped in a cycle of birth and rebirth(s a m s a r a ).
.5 (The key to our release is in our actions k a r m a ).:olution 1ocial Responsibility
The performance ofd h a r m a ( )duty leads topositive karmaand a
person achieves merit forthe next life and couldbe reborn to a higher
.caste
:olution 2scetic Discipline,Since all action good or
,bad only leads to,further rebirth one can
choose to renounce allexistence to achievem o k s h a , the liberation
from samsara.
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So to escape the cycle of,birth and rebirth one must.choose between two paths
That of dharmaand moksha.
Is there a third path?
CALVIN ON EXPECTATIONSCALVIN ON EXPECTATIONS
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BUDDHISMBUDDHISM
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Dharma Seals.1 Dukkha (we can never be
)satisfied.2 Annica ( )the world is in flux.3 Annata (there is no soul or
)selfNoble Truths.1 .All life is suffering.2 Expectation from desire is
.the root of suffering.3 .Desire must be renounced.4 Renunciation can be
achieved by following the
- .noble eight fold path
BUDDHISMBUDDHISM
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he Noble Eight FoldPath
he Middle Way- .Buddhists practice moderation and non extremism They
.walk a path between austerity and indulgence
right viewsright resolvesright speechright conduct
right livelihoodright effortright recollectionright meditation r a c t i c e . i n d f u l n e s s
A DISCIPLINE OF THE MINDA DISCIPLINE OF THE MIND
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Buddhism was never.meant to be a religion
Teaching in the9th ,century Buddhist monk
,Linji wrote
hen you see the,uddha .ill the Buddha
THE SPREAD OF BUDDHISMTHE SPREAD OF BUDDHISM
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MAHAYANA BUDDHISMMAHAYANA BUDDHISM
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Emphasizes faith and beliefin the Buddha and the
virtues of the bodhisattva( ):future Buddha compassionand wisdom
Believes in bodhisattva
(exemplary humans who take)on divine qualities asobjects of worship to guide
people on their path
Believes in rebirth to aPure Land where one canattain Nirvana
-
THERAVADA AND VAJRAYANATHERAVADA AND VAJRAYANA
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(inayana lesser) /ehicle(heravada doctrine of)he elders
Focus is on individualsalvation and the importance
/of monastic ascetic life
(ajrayana diamondvehicle)r True Word SectStresses the importance of
a close relationship betweena guru and disciples(symbolized by the Dalai
)Lama
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PART 4 MONOTHEISM OF THE HEBREWS
WHAT WE VE DISCUSSED SO FAR WHAT WE VE DISCUSSED SO FAR
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( )XIAL AGE 800 200BCE
( )Eastern Zhou 770 221BCE( Western Zhou 1027)771BCE
/BRAHMANIC AGE LATE VEDIC
Confucius Lao Zi
The BuddhaUpanishads
HINESEPHILOSOPHYResponded to social
.chaos
INDU RELIGIONMade spirituality.accessible
THE HEBREW AXIAL AGETHE HEBREW AXIAL AGE
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Exile in Babylon
( )XIAL AGE 800 200BCE
Saul
David
Solomon
( )JUDAH south
ISRAEL
( )north
:722BCE Assyriansinvade Israel
:586BCE Babyloniansinvade Judah
:539BCE Persians invade Babylo
Moses
MONOLATRY ROPHETIC REVOLUTION -OST EXILIC
MESOPOTAMIAMESOPOTAMIA
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MONOTHEISMMONOTHEISM
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Monotheism is the belief
.in one God
It is an idea that is,older than the Hebrews
but it is in them we see
the earliest and.clearest expression
,Moreover the Hebrew
traditions would pave,the way for Judaism.Christianity and Islam
THE HEBREW STORYTHE HEBREW STORY
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The Hebrews belong to the Semitic language group of. : ,people Other semitic people include Akkadians
, , , .Aramaeans Amorites Phoenicians and the early Arabs( = , )Semites son of Shem one of Noah s sons , ,Terah took his son Abram his grandson Lot
, - - ,son of Haran and his daughter in law Sarai,the wife of his son Abram and brought them,out of Ur of the Chaldeans to go to the land
. ( . : )of Canaan Gen 11 31
This suggests a migration of the Hebrew people from.Mesopotamia to Syria around 1900 to 1500BCE
THE HEBREW STORYTHE HEBREW STORY
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, .Around 1250BCE the Hebrews found a leader in MosesHis story would end in the forging of the Hebrew s
.covenant with Yahweh
hou shalt not have other gods before.eIn terms of ebrew religious development , this is
:the first major shift from polytheismtomonolatry .:Characteristics of monolatry
.1 transcendent theology
. , ,2 moral precepts rituals and tabus
THE HEBREW STORYTHE HEBREW STORY
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1050Invasion of the
Philistines
1025aul unites the tribesof Israel into one
kingdom
000 to 961Reign of David
.61 to 922 Reign of Solomon
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S l d i
THE HEBREW STORYTHE HEBREW STORY
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Solomon s demisefractured the kingdom
:into two ingdom of( )srael north andingdom of Judah( )outh .Relatively weak as a
,whole the kingdoms were.weaker apart
,In 722 Israel fell to. ,the Assyrians In 586Judah fell to the
.Babylonians
THE HEBREW AXIAL AGETHE HEBREW AXIAL AGE
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HOMEWORKLook up one passage from any of the prophets during
:the Hebrew Axial Age which does any of the following
.1 Talks about the ethosof their society
.2 States a prophecy about the fate of Israel
.3 Comments on people s behavior
.4 , ,Sounds like something Confucius Lao Zi the, .Upanishads or the Buddha would say5.
. .Just bring one Write it down Prepare for graded.recitation
( ), , ,lijah Book of Kings Amos Hosea, ,saiah Jeremiah Ezekiel
THE HEBREW STORYTHE HEBREW STORY
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, ,I hate I despise your feasts and take no.delight in your solemn assembliesEven though you offer me your burnt offerings
, ,and cereal offerings I will not accept themand the peace offerings of your fatted beasts
.I will not look upon ;Take away from me the noise of your songs to.the melody of your harps I will not listen
,But let justice roll down like waters and
- .righteousness like an ever flowing stream
:Amos 5 21 24
THE HEBREW AXIAL AGETHE HEBREW AXIAL AGE
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rophets in the Kingdomf Israel.lijah Challenged other cults
and announced the oneness and.indescribable nature of God
.mos God is righteous and will.judge all nations equally Amos
also preached about social.justice
.osea Prophesied that due to (Israel s infidelity idolatry and
), .sin Yahweh will send them away
THE HEBREW AXIAL AGETHE HEBREW AXIAL AGE
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rophets in the Kingdomf Judah.saiah He was concerned with
the relationship between worship.and ethical behaviour Also spoke
against the nations that.threatened Judah
.eremiah Announced the comingjudgment of God the end of
everything He has done sincebringing them out of Egypt and
.the creation of a New Covenant
.zekiel Spoke of thedestruction and renewal of the
.Temple
THE HEBREW AXIAL AGETHE HEBREW AXIAL AGE
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rophetic Revolution,As the kingdom of Israel was under threat a
new generation of preachers began to speak of.a new message
.1 -Thorough going monotheism
.2 God is righteous and just.3 He demands ethical behaviour1.THEREFORE : Teachings of justice and
compassion promoted social unity and cohesion.in a time of turmoil
THE HEBREW STORYTHE HEBREW STORY
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PSALM1371By the rivers of Babylon we sat and wept
.when we remembered Zion2 There on the poplars,we hung our harps
3 ,for there our captors asked us for songs;our tormentors demanded songs of joy
, " !"they said Sing us one of the songs of Zion
4
How can we sing the songs of the LORDwhile in a foreign land?5 , ,If I forget you O Jerusalem
.may my right hand forget its skill6 May my tongue cling to the roof of my mouth
,if I do not remember youif I do not consider Jerusalem
.my highest joy7 , ,Remember O LORD what the Edomites did
.on the day Jerusalem fell" ," ,Tear it down they cried" !"tear it down to its foundations
8 , ,O Daughter of Babylon doomed to destructionhappy is he who repays you
THE HEBREW STORYTHE HEBREW STORY
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-ost Exilic Age,Upon being liberated by the Persians in 539BCE the
.Israelites rebuilt the Temple of Jerusalem
- :Message of the Post Exilic Age.1 ,Eschatological doctrines or thoughts on the end of
.timeo The coming of a Messiaho econd Temple Judaism
,From the period of 515BCE to 70CE certaindevelopments emerged in Judaism that would affect the
:other Abrahamic faiths the authority of a sacred, ,text centrality of law and morality in religion the,synagogue and apocalyptic views of the future.
H O I l Th LORD G d th LORD i
SHEMA YISRAELSHEMA YISRAEL
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, : , .Hear O Israel The LORD our God the LORD is one
5 Love the LORD your God with all your heart and with.all your soul and with all your strength
6 These commandments that I give you today are to be.upon your hearts
7 .Impress them on your children Talk about them when,you sit at home and when you walk along the road when.you lie down and when you get up
8 Tie them as symbols on your hands and bind them on.your foreheads
9 Write them on the doorframes of your houses and on.your gates
: -Deuteronomy 6 4 9
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END INSIGHTS FROM THE AXIAL AGE
IN CONCLUSIONIN CONCLUSION
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( )XIAL AGE 800 200BCE
EASTERN ZHOU WESTERN ZHOU
/BRAHMANIC AGE LATE VEDIC
Confucius Lao Zi
The BuddhaUpanishads
HINESEPHILOSOPHYResponded to social
.chaos
INDU RELIGIONMade spirituality
.accessible
EBREW MONOTHEISM.United a people
PROPHETIC REVOLUTION -POST EXILIC AGE
CLOSING THOUGHTSCLOSING THOUGHTS
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The Axial Age was that period in humanhistory when the major religious traditions.emerged
Happened at around the same timeHappened around the same kind of place
Happened because of a crisis at thattime
,In solving the problems of their times theAxial Age sages dug deep. hey looked.nward They pushed us to the limits of our
,consciousness hence pushing the boundaries of.what was possible in society
=ethos ethics
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END OF PRESENTATION
Martin Benedict Perez 2010
SOME OF MY OWN INSIGHTSSOME OF MY OWN INSIGHTS
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.eligion is about ethics, . When you see the Buddha kill the Buddha
Buddhist Master Linji
,Once having been asked by the Pharisees,when the kingdom of God would come Jesus, "replied The kingdom of God does not come
,with your careful observation nor will, , ,people say 'Here it is ' or 'There it is '
.because the kingdom of God is within you( : - )Luke 17 20 21
SOME OF MY OWN INSIGHTSSOME OF MY OWN INSIGHTS
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.eligion is about ethics.thics shape society
nd society will alwayseave us with something.o think about
OVERTYOVERTY
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NDNDINEQUALITYNEQUALITY
NVIRONMENTALNVIRONMENTALDEGRADATIONEGRADATION
AR ANDAR ANDVIOLENCEIOLENCE
ELIGIOUSELIGIOUSINTOLERANCENTOLERANCEEAKEAK
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