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The Chinese Way (Sao Chiao)

The Chinese Way (Sao Chiao). I. Introduction A. Religion in the Far East quite different than religion in India 1. Concern in India is “ultimate reality”—the Far East is not concerned with such issues 2. There is a radical humanism—a desire to live in this world

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The Chinese Way (Sao Chiao)

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  1. The Chinese Way(Sao Chiao)

  2. I. Introduction A. Religion in the Far East quite different than religion in India 1. Concern in India is “ultimate reality”—the Far East is not concerned with such issues 2. There is a radical humanism—a desire to live in this world 3. Humanity is the measure of all things 4. Humanity has no need for a savior, since humans are not sinful or evil 5. Humanity is basically good and only needs proper education of precepts or examples to live the virtuous life—no word for “sin” in Chinese

  3. 6. Thought could be seen as an ethical system, with stress on the state and peace 7. No concept of separating the sacred and secular 8. There are no dogmatic or categorical statements 9. The apprehension of truth is always partial

  4. B. Three faiths in China co-exist and a Chinese could belong to all three—they are complementary rather than rivals—thus the Sao Chio 1. Tao Chiao—Taoism 2. Ju Chiao—Confucianism a. Literally means the way of learning b. It is the most revered of the 3 traditions c. It stresses hope for humanity through education 3. Fo Chiao—Buddhism a. Fo is the word for Buddha b. It is a special appeal in face of death and afterlife

  5. Pre-History

  6. I. Three Cultural Heroes, 2800-2600 BCE A. Fu Hsi—inventor of writing, hunting, trapping, and fishing B. Shen Nung, inventor of agriculture and mercantilism C. Yellow Emperor (c2700 BCE), invented government and Taoist philosophy

  7. II. The Three Sage Kings A. Yao (2350 BCE) B. Shun (2250 BCE) C. Yu (2205 BCE) D. These kings ruled with perfect wisdom, clarity, and virtue E. In Chinese model of history, human events follow discernible cycles in which times of great virtue and wisdom are followed by times of decadence and decline First Emperor

  8. Background of Chinese Religion

  9. A. Confucius and Lao-Tse emphasized they were only transmitting the wisdom of the ancients B. Political history 1. Like most ancient cultures, Chinese culture centered around rivers a. Most important is the Yellow River b. Second most important is the Yangtse—it divided North and South China c. Third important river is the Si River

  10. 2. Government began with the Hsia Dynasty (c. 2005 BCE-1765 BCE) a. Last of sage kings, Yu, founded a dynasty of kings, Hsia b. Began with virtue and wisdom; ended with rule of Chieh who was decadent and cruel c. In 1766 BCE, Husia dynasty overthrown by T’ang, who founded the Shang dynasty

  11. 3. The Shang Dynasty was from 1765-1122 BCE a. Began worshipping Shang-ti—”Lord on High b. Ancestors dwelled in heaven after their death and continued to show interest in family c. Obligations to remember the ancestors

  12. 4. The Chou Dynasty was from 1122-721 BCE in the West and 276 BCE in the East a. Confucius and Lao-Tse lived in the East at this time b. Both went through experience of disillusionment with government c. Kingdom became divided d. Chou invented the t’ien ming (Mandate of Heaven)

  13. e. Chinese character for emperor (ti) consists of three horizontal lines joined by a vertical line—represents the connection between heaven (at top) and earth (at the bottom) f. Relationship is mediated by the emperor represented by the horizontal line g. Heaven “t’ien” desires that humans be provided for their needs; the emperor function to provide those needs

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

  15. 5. From 722-221 BCE there was a gradual decay of the feudal system a. The Period of The One Hundred Schools (551-223 BCE) b. Most important figure is Kung Fu Tzu or Confucius c. Lao Tzu also wanted to reform government d. Mo Tzu was third major school e. Legalists emerged during latter years 6. In 221 BCE Shih-Huant-Ti united China again— considered to be one of the greatest of emperors

  16. C. Mythology of the first human 1. Pan-Kur was considered to be the first man a. He formed the earth and sky out of primeval chaos b. He lived for 1800 years c. His breath was the wind, voice the thunder, and the world grew as he grew d. His remains formed the sacred mountains of China e. His eyes became the sun and moon; hair became the trees 2. The myth tells how certain human kings were able to teach humanity arts, crafts, etc.

  17. D. Early Characteristics of Chinese Religion 1. Animism a. Especially evident in early Taoism b. The “spirits” were given an important role in human life c. Northing occurred by accident d. Everything influenced by good spirits (shen) or evil spirits (kwei)

  18. 2. Ancestor Worship—veneration and reverence for one’s ancestors a. Death does not break family bonds b. They may be able to renounce gods, priests, and religion before they would renounce an ancestor c. Children always have first responsibility to their parents—deeply ingrained

  19. 3. Religion was centered in the Emperor and sanctioned by the state a. Religion was a state religion b. Center of religion was identified with imperial rule c . Chinese word for god is the same word as ruler d. In Chinese Shang-ti--Supreme Ruler, Son of Heaven e. Loyalty to state is a religious dogma f. Citizenship is part of religion

  20. 4. The Chinese concept of nature as a sacred and essential context of human existence a. Nature appeared to be both changing and constant b. No real concept of creator or creation c. To help explain the dualism of change and consistency, the Ying (darkness, cold, female) and the Yang (light, warm, male) was established d. Another aspect of nature was the mixture or proportions of the five vital forces (water, fire, wood, metal, and earth e. With the Yin-Yang dualism and the five vital forces, there is the Chinese explanation of nature

  21. 5. Folk Religion a. Early folk religion was an attempt to explain nature and employs a logic more symbolic than that of Yin-Yang and the Five Elements b. It emphasizes the similarities and differences within nature, whatever shape, size, or name attributed to elements c. Magic was popular due to the practice of feng-shui—the study of winds and water—geomancy (1) it has as its aim how to position a building most auspiciously (2) in a convoluted symbolism employing dragons and tigers, it tried to make the living forces of nature yield good fortune by figuring out the spiritual lay of the land (3) for example, straight lines were to be evil influences (4) trees or a fresh pond could ward off evil influences d. Mediums and shamans played important roles e. Evil was personified and capable of being exorcised

  22. Confucianism

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

  24. 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 • Social structure was feudal land aristocracy • He became minister of justice in his home state of Lu where he brought about reform and was successful • 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” • Confucius left politics in disgust

  25. F. He became a wandering teacher with a small band of disciples and met with rebuff and disappointment G. Many corrupt leaders did fear his influence H. At age of 70 he returns to Lu and spent five years writing I. He was precise in personal appearance---he liked and stressed ceremonies J. He was not interested in pomp and majesty per se, but did believe that outward acts are important

  26. II Is Confucianism a religion? A. Depends upon one’s definition of religion B. It is not a theistic religion C. He was not iconoclastic—just not concerned with celestial matters with so many problems on the terrestrial sphere D. It can be seen as a religion in the sense that there is an emphasis on faith, for example, commitment, humanity will not be changed by precept but by example

  27. Confucian Classics—two types I. The Wu Ching —the five classics A. Book of History—Shu Ching —consists of chronicles, speeches, and other material from the Chou period B. Book of Poetry— Shih Ching —consists of 305 songs or poems dating from 10th to 7th centuries BCE C. Book of Rites— Li Ching —a 2nd century BCE compilation of earlier materials dealing with ceremonies

  28. D. Book of Changes —I Ching —book of divination E. Annals of Spring and Autumn— Ch-un Ch’iu —a chronological record of important regents in the state of Lu from 722 to 481 BCE

  29. II. Ssu Shu —The Four Books A. Book of Great Learning— Ta Hsueh B. Doctrine of Mean— Chung Yung C. Annalects— Lun Yu D. The Books of Mencius

  30. Key Words I. Jen —basic Confucian—virtue of man, authentic character, supreme value—the measure of all men, highest and most profound concept II. Yi —righteousness—it is Jen operating, an attitude toward moral situations; it is moral awareness and doing it—a form of social relationships III. Li —courtesy, politeness, proper procedures, propriety, moral discipline; display of anger and hostilities cause a loss of face, great stress on discipline

  31. IV. Hsin —constancy—loyalty, a supreme attribute V. Chi —moral insight, points to being morally enlightened VI. Shu —”negative golden rule”, reciprocity VII. Chu Tzu —the superior man, one who avoids extremes

  32. Importance of Jen I. The word points to a stress on ideal humanity, goodness, manner, human heartedness—how one person relates to another II. The Chinese character of Jen is the character of man combined with the character of two III. Jen could be translated as “living integration of man’s essential function” IV. Mencius said Jen is what best becomes a man V. It is the product of successful interpersonal relationships

  33. VI. There are five basic human relationships A. State-citizen B. Father-son C. Husband-wife D. Elder brother—younger brother E. Friends to friends; reciprocity of equals VII. Three of the relationships (2,3,4) have to do with entire family since the family is the logical beginning of Jen VIII. Jen may also be seen in psychological aspect; a kind of psychic integration IX. Mencius said of Jen, “It is the mind of man; great aim of learning is to find the best mind” X. Jen is achieved through the other four words

  34. Specific Teachings I. Ethics of family life—primacy of life A. The family is not an ultimate, only an intermediate step B. The family must prepare the child for social living C. The golden age cannot occur without proper family relationships D. Seems to give great place to women; held for monogamous marriage

  35. II. Government and Politics A. He taught divine right and popular sovereignty of kings B. The king is bound to the laws of the state; if not, the people should revolt C. Every person has right of full participation in society based on own merit D. Aristocracy was not based on birth; it is a scholarly class E. A kind of democratic aristrocracy F. Anyone has right to attend the best universities

  36. III. A bias against wealth A. One’s life does not consist of the abundance of “things” B. A person who wants only wealth has wrong sense of value C. Emphasis on education—primarily character building

  37. IV. Historical Development of Confucianism A. Mencius (372-289 BCE) 1. Best known of post-Confucian scholar 2. Lin Yutang calls him the “democratic philosopher” 3. A brilliant and active writer 4. Expounded on human nature 5. Stresses that humanity is intrinsically good—came to be the Chinese view of humanity 6. Evil is the result of ignorance, lack of example, lack of culture 7. Changed concept of Jen to a more human endeavor

  38. 8. He proposed a religious theory that history moves in cycles, depending on how a given ruling family handles the te (power to govern well) (a) an unjust ruler would lose the mandate of heaven—thus revolution may occur (b) the king would bring prosperity only when he convinced the people that the things of the state were their own

  39. 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

  40. C. Mo-Tsu (c. 491 BCE) 1. Somewhat critical of Confucianism 2. Stressed the concept of universal love and equality of all people 3. Denounced extravagant ceremonies 4. Was utilitarian—proper motivation is necessary D. Yang-Tsu (325-235 BCE) 1. Closest to hedonism 2. Stresses individualism almost to point of anarchy E. The course for 400 years after Confucius would be against Confucianism—Shin Hwang order all copies of classical books burned since the scholars opposed him F. During Tang Dynasty, Confucianism would become established

  41. V. Neo-Confucianism A. During Sung Dynasty (960-1279 CE), Confucianism would include some metaphysical interpretations of nature and humanity B. Partially due to influence of Buddhism C. Neo-Confucian philosophy of nature involved interaction of two elements, principle and ether 1. Ether was breath and basis of material universe (a) all solid things were condensed out of ether and would eventually dissolve back into it (b) in its dynamic form, ether was ultimate form of yang; in its still form, it was ultimate form of yin (C) it preserved the tension of dualities

  42. 2. Principle, etymologically related to veins in jade or the grain in wood, it was the pattern running through all material things—their direction and purpose (a) If one opposed principle (went across the grain) all things would become difficult (b) Principle was considered to be innate in human beings—it was nature’s guidance D. Chu His (1130-1200 CE) 1. Was master thinker of Neo-Confucianism 2. He developed a kind of scientific philosophy, stressed physical nature

  43. VI. Rise of Confucianism A. Taoism and Buddhism reached zenith during Chang Dynasty (600-900 CE) B. From 907 CE there is rise of Confucianism C. Confucian temples becoming common over all China as a result of Neo-Confucian thought D. Temples usually faced south in order to put the Confucian table (altar) at the north because it was the center of worship E. In the 1530s there were waves of anti- Confucianism

  44. E. The Ming emperors ordered that all statues and tables of Confucianism be destroyed F. The Manchu Dynasty in the 18th century would be pro-Confucian for political reasons G. With overthrow of Manchu Dynasty in 1911 and influence of Sun Yet Sen, China become pro-Christian—he identified Confucianism as being resistant to change H. Confucian strength would gradually decrease I. With Chian-Kai-Shek, Confucianism was deemphasized J. Mao and communism took over in 1949 and religion was outlawed

  45. Taoism

  46. Introduction A. Founder or systemitizer was Lao Tse (500 BCE) B. He was a mystic and philosopher C. His language was obscure because he distrusted language D. The Tao Te Ching was introduced by Lao Tse E. Lin Yuntang wrote that the best single force to understand Chinese thought is the Tao Te Ching F. Taoism dominated by a. humanism b. naturalistic monism c. mysticism

  47. Meaning of Tao A. Originally it simply meant a road or a path and the way in which something was done 1. The Way of Heaven would be ruthless; when autumn comes no leaf is spared because of its beauty 2. The Way of Man, among other things, meant procreation, thus eunuchs would be far from the Way of Man B. Would come to mean the way in which the universe works—ultimately seemed to be very much like God

  48. C. Yin-Yang 1. Yin is black, negative, damp, female, principle 2. Yang is red, active, positive, bright, dry, sunny, open, male 3. Goal of Tao is to find the rhythms of life—proper balance of life 4. Harmony, balance of Yin-Yang, important in Chinese thought D. Taoist approach to life 1. Lao Tse taught the highest apprehension of life is totality (Yin-Yang) 2. Goal of life is to live in harmony 3. Tao technically not identified with God; Tao preceded God

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

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

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