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REL 1020 Confucianism & Daoism

by: jschric

REL 1020 Confucianism & Daoism REL 1020

Marketplace > Clemson University > Religion > REL 1020 > REL 1020 Confucianism Daoism

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Confucianism and Daoism, 9/15. Test 2
World Religions
Brett Patterson
Class Notes
into to world religions, Clemson, rel, 1020
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This 4 page Class Notes was uploaded by jschric on Wednesday September 28, 2016. The Class Notes belongs to REL 1020 at Clemson University taught by Brett Patterson in Fall 2016. Since its upload, it has received 4 views. For similar materials see World Religions in Religion at Clemson University.

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Date Created: 09/28/16
Confucianism  &  Daoism History  of  Confucianism • Shang  dynasty  (1600-­‐1046  BCE)  to  Zhou  Dynasty -­256  BCE) ○ Transition  from  Shangdi  to  Tian  as  spiritual  authority • Ru  (Scholars  and  religious  leaders)  tradition • Confucious  (Kong  Qiu,  551-­‐479BCE):  pulled  together,  not  founder ○ Followers  compiled  sayings  in  Analects • Mencius  (371-­‐289  BCE)  in  hostile  period  of  Warning  States • Han  Dynasty  orthodoxy  (206  BCE  to  220  CE)  supported   • To  present  with  Daoism  and  Buddhism • Neo-­‐Confucianism:  since  12th  century • Confucianism  as  official  ideology  (IWR  274) • Rejection  of  confucianism  in  19/20  century  China:  New  Culture  Movement  and   Communist  Movement • Revival  since  1970s,  especially  in  early  21st  century  (govt.  support) History  of  Daoism • Laozi:  mysterious  figures,  contemporary  of  Confucious • Zhuangzi:  also,  relativistic  thinking • Organized  Daoism:  divinization  of  Laozi  to  teach  salvation ○ Celestial  Masters:  manifestations  of  Dao § Zhang  Ling's  vision  of  Laozi:  commissioned  to  be  Tianshi  (celestial   master) § Rival  shadow  government  during  Han  Dynasty • Medieval  Daoism:  more  central,  meditation,  universal  salvation ○ Moral  values  and  monasticism  developed  (IWR  280)   • Modern  Daoism:  largely  retreat  vs  New  Culture  and  Communism ○ 1970s  onward:  period  of  some  renewal Central  Beliefs • Ancient  Chinese  Beliefs ○ The  Book  of  Changes ○ No  creation  myth A  beginning  of  undifferentiated  chaos ○ ○ Two  qi  (energies) § Two  forces  at  odds  with  each  other □ Initial  movement  of  yang □ Response  movement  of  yin ○ No  creation  myth ○ A  beginning  of  undifferentiated  chaos ○ Two  qi  (energies) § Two  forces  at  odds  with  each  other □ Initial  movement  of  yang □ Response  movement  of  yin ○ Equilibrium  and  interaction  of  yang  and  yin:  harmony ○ Ceaseless  flow  of  forces ○ Wuxing  (5  elemental  phases) § Metal/wood/fire/water/soil § IWR  249 ○ 5  flavors/colors ○ Human  Body:  meeting  of  forces § Yang:  Hun  (light/pure/rising/top  of  circle,  white  part) § Yin:  Po  (heavy/turgid/sinking/bottom  of  circle,  dark  part) ○ Spirit  World:  gods  and  ghosts § Shen  (benevlonet  spirits) § Gui  (malevolent  spirits) ○ Ancestors ○ Shangdi  (Lord  on  High) § Supreme  deity  of  the  Shang  (1600 -­‐1046  BCE) § Giver  of  blessings  (de:  power) § Receiver  of  sacrifice ○ Zhou  Dynasty § 1122-­‐256  BCE § Tian  replaced  Shangdi □ Source  of  all  things  (including  political  power) □ Impartial  judge  of  moral  behavior  (worthy  king/Ming:   political  authority) § Primacy  of  Tian  and  intimacy  with  human  elect § The  dao  of  Tian § The  moral  imperative  of -­‐tied  to  civilization  and  its  survival   (IWR  255 -­‐257) □ Ren  (benevolence)/Li  (rituals)/  Junzi  (virtuous) • Confucianism ○ Analects  (collection  of  sayings) ○ Human  nature:  capacity  to  discern  Tian  in  nature  and  history § Appeal  not  just  to  rulers,  but  to  moral  person ○ Moral  imperative  and  cultivation:  order Filial  piety:  honor  ancestors § ○ Scholastic  learning ○ Social  and  political  activism ○ Human  perfectibility  (de,  power) ○ Human  co-­‐equality  with  Tian  and  Di ○ Moral  imperative  and  cultivation:  order § Filial  piety:  honor  ancestors ○ Scholastic  learning ○ Social  and  political  activism ○ Human  perfectibility  (de,  power) ○ Human  co-­‐equality  with  Tian  and  Di ○ Ultimate  goal  of  sagehood  (shengren) ○ Neisheng  weiwang:  moral  perfection  and  political  prowess • Daoism ○ Focus  on  healthy  life  (acupuncture,  herbal  recipes,  etc)   ○ Laozi § Wuwel:  Action  without  intention § Ziran:  natural  spontaneity ○ Zhuangzi § Xinzhai:  fasting  the  mind/heart § Zuowang:  sitting  and  forgetting ○ Hints  of  immortality  in  the  Laozi  and  Zhuangzi Health,  long  life,  immortality  (against  forces  of  decay) ○ ○ Alchemy ○ Daoist  deities • Guide  to  Life ○ No  almighty  creator,  demonic  power,  original  sin Ultimate  reality: ○ § Tian  (confucianism) § Dao  (Daoism) ○ Confucianism § Behave  ethically  in  accordance  with  the  dictates  of  the  Tian § Be  socially  active § Be  intent  on  learning § Do  not  do  unto  others  what  you  do  not  want  done  to  you § Learn  to  be  authentically  human § Enact  the  will  of  Tian § Improve  the  human  condition Be  involved  with  the  community § § Pursue  learning  and  education ○ Daoism § Be  in  harmony  with  the  Dao § Be  natural  and  spontaneous § Live  a  healthy  and  simple  life § Live  long § Exemplify  the  Dao § Love  nature ○ Confucian  Rituals § Sacrifice  to  Tian  and  Di § Live  a  healthy  and  simple  life Live  long § § Exemplify  the  Dao § Love  nature ○ Confucian  Rituals § Sacrifice  to  Tian  and  Di § Sacrifices  to  Confucius § Family  rituals ○ Daoist  Communal  Festivals  and  Liturgies § Zhai  (fasts) § Jiao  (communal  offerings)


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