An Introduction to Confucianism

Link to the Progressive Living Book Review

Some Representative Quotations

Mission Statement

"The inquiry into religious phenomena should involve empathy to some degree, and . . . an inquirer should be able to enter into the doctrine and practice of a religion almost as an 'insider', as well as . . . step outside as a critical observer.  Indeed this methodology underlies the structure and contents of my introduction to Confucianism, and readers may easily see that the nature and image of the Confucian tradition as revealed in this book have been the result of a 'double' investigation, with the author being both a 'bearer' of the values examined and a 'critic' of the doctrine presented."

Samples

"China is the homeland of Confucianism, but Confucianism is not confined to China.  The history of Confucianism can be characterised as a process of radiation.  From its origins in the north, it spread to the whole of China and then to other countries of East Asia.  More recently it has spread to North America, Europe and the rest of the world.  According to historical records, Confucian doctrines and institutions were introduced to Vietnam, Korea and Japan as early as the Former Han Dynasty."

* * *

"The old order of social life was being destroyed and a new one was advancing, while the people were left in endless suffering and misery, husband being torn from wife, and wife being forced to leave husband; the rich enjoying their luxury, while the poor had nothing to rely on.

"Many thinkers explored the cause of chaos and disorder, and expanded upon their ways of solving the problems.  Some became pioneers of different schools, and Confucius was one of them, probably the most famous one of his time.

"As his objective was the restoration of social and moral excellence, and the cultivation of purity within the heart of individuals, so that society and humanity at large could function harmoniously, Confucius took on the task of reforming the government . . . . "

* * *

"His understanding of the world and religious matters led the Confucian tradition to the direction of rationalism and humanism, which characterises Confucian practices, either secular or religious.  He deliberated on many important concepts, which laid down the very foundation for Confucian doctrines.  He virtually instituted a pedagogic tradition which transcended the class distinctions.  And he painted a picture of the gentleman/virtuous man (junzi) as an attainable ideal.  All these become the backbone of the Confucian Way, illustrating how a Confucian follower should behave, how he should lead his life and what he must do for an ideal society."

* * *

"The main concern of Confucius was with humans and with the fundamental principles of humanity. Confucius believed that these principles were the root of social relationships, the foundation of the stability, peace and prosperity of the state, the family and individuals.  He developed his ethics around two central theses; that goodness can be taught and learned, and that society can only be in harmony and at peace under the guidance of wisdom.  He further developed a system of concepts to expound the central theses.  Of these concepts four became the underlying ideas of the Confucian tradition, namely, the Way (dao), ritual/propriety (li), humaneness (ren) and virtue (de), and later the backbone of the ideological structure of a Confucian state.  Devoting himself wholeheartedly to solving human problems, Confucius propagated the value of education, virtue and self-cultivation.  . . .Confucius kept a distance from religious matters such as serving 'spirits and ghosts', and would rather talk about this life than the life after. . . ."

* * *

It is generally recognised that either as a school of thought or as the state orthodoxy, the vitality of Confucianism can be generated through learning and education, and renewed in practising what has been learnt.  Confucian Learning differs significantly from what we mean today by 'learning'.  For a Confucian, Learning is first of all a process of reading, understanding and deliberating, but it is more than a purely academic subject. Confucian Learning is the study of the Way of Heaven both in the inner self and in external practices.  The only purpose of learning is the promotion of virtuous action and the cultivation of a moral character, as Confucius made it clear that 'A person of virtue studies the Way in order to love people'.  Confucian Learning is also closely related to human nature and destiny.  Learning is to transform one's self and retain what is virtuous.  It is in this sense that Mengzi, the second sage in the Confucian tradition, understood the way of learning to be nothing other than 'going after the lost heart'.

"As a particular kind of learning, the Confucian tradition is known for three characteristics (1) that its members are mostly learned people or civilised intellectuals in a  broad sense, which reveals that in Confucian Learning preference is always given to the virtuous way of life (2) that they commit themselves to expanding upon, and interpreting the classics, which indicates that the value of Confucianism lies in a continuous process of transmitting and furthering the ancient tradition; and (3) that they endeavour to carry out, politically and ethically, collectively and individually, the principles embodied in the classics, which impllies that the intention and goal of Confucian Learning is to transform the world in the world."

Where Next?

Go to the religion field guide Go to the Progressive Living site map Go to the Progressive Living preamble Go to the Progressive Living welcome page Search the site