religion exam number 3
Relationships with kami
(kami: spirits perceived in the natural world) Translations of "god" or "spirit" not exact "Kami" both singular and plural A single essence manifesting in many places Refers to a quality (Kojiki and Nihongi) Amatsu (heavenly) kami organized material world Stirred the ocean to create Japanese islands Created Amaterasu (the one who illuminates the sky), the goddess of the sun kannagara: the way of nature of the kami, another name for Shinto
Seeking Benefits:
Desire to secure various benefits, either in this world or in the next, leads to a pragmatic attitude towards religious institutions and beliefs; -Religious life as a marketplace with customers who decide which shops, brands, and services to patronize -Visiting temples and shrines -Engaging priests to perform rituals -Making regular offerings • Done for tangible assistance from kami, bodhisattvas, or buddhas
Creation of the Japanese Islands
Izanami and Izanagi; Amaterasu—Kami of the sun is the founder of the line of emperors; Emperor descends from kami, therefore is considered to be kami
The Meoto-iwa
The Meoto-iwa (Husband and Wife) rocks in Mie Prefecture is an iconic landmark in Japan that symbolizes the union between Izanagi and Izanami.
Ancient China
The Shang Dynasty 1600-1050 BCE; Elements of Ancient Chinese religion are seen in both Daoism and Confucianism
shang dynasty
The Shang Dynasty is the earliest ruling dynasty in recorded history. The People of the Shang Dynasty used calendars, and even developed knowledge of astronomy and math.
Teachings of Daoist sages 2
Tradition attributes the earliest teachings to the Yellow Emperor (r. 2687-2597 BCE). Dao de jing ("The Classic of the Way and its Power") Composed by Laozi (Old Master) during the Zhou dynasty (sixth century BCE). 5,000 words Oral tradition
Daoism 2
—the way of nature and immortality
Master Kong's life
- Confucius born c. 551 BCE - Determined to be a scholar -Living ascetically, he studied ritual (li) -Returned to society and gained renown as teacher • 3,000 disciples • 5 Confucian "Classics" • Teachings contained in The Analects • Period of political chaos • Social rites would restore order • Died in 479 BCE
Religious and Spiritual Agents
- Kami: highly mobile and fluid "life-energy" circulating in nature. Perhaps Kami can be seen as "nature spirits" - Peaceful side is beneficial and helps humans prosper - Destructive side can only be appeased through rituals
The roots of "Shinto"
- Kojiki (712 CE) and Nihongi (720 CE) • Major chronicles of Shintoism • Myths, historical facts, politics, and literature • Not sacred scriptures • Aimed at conferring spiritual legitimacy on Imperial Throne • Jimmu - First emperor and founder of dynasty - Descendent of goddess Amaterasu
Ways to become purified
- Misogi—purification by water - Must be running natural water. Usually personal purification done at holy places - Oharai—purification usually performed by a priest or specialist. Can be used to purify persons or objects such as buildings or cars
Ceremonies and festivals
- Priesthood traditionally hereditary - Clergy may be priestesses - Rites conducted with great care - Offering to kami made daily - Life-cycle festivals 4 months before birth 32 or 33 days after birth: initiation by the deity Coming of age: 13 years old Arranging a woman's hair: 16 years old Marriage
different traditions used for certain purposes:
- Shinto may be used for life cycle rituals and festivals - Daoism may be used for foretelling the future - Buddhism is important for funerals and for considering nirvana - Confucianism is used to order social life - Even Christianity is valued for its ethics
Beliefs and Practices
- The central concept in Shinto is the kami, divine powers of the cosmos in the form of deities, features of nature, and exceptional humans (emperors and ancestors, for example). - The kami are thought to be divine life forces, the powers through which life is created and expressed. - The kami bring to humanity the blessings of harmony, happiness, success, bounty, and fertility (although a few of them are destructive). - Through worship at public and household shrines—that is, through prayers, offerings, and rituals of purification—adherents try to appease the kami, hoping to win their favor in small and large endeavors. - In Japan, there are thousands of shrines in public places, and many others in households.
2 aspects of the Dao
1. The Dao that can be spoken of or named: it is the multitude of things we see in creation - The Dao that can be spoken of is NOT the eternal Dao 2. The Dao that cannot be spoken of or named: it is beyond words and conceptual understanding - The Dao that cannot be spoken of is the eternal Dao
5 Basic Relationships
1. They are reciprocal and hierarchical 2. parent/child 3. older sibling/younger sibiling 4. husband/wife 5. older friend/younger friend 6. ruler/subject
Buddhist, Daoist, and Confucian influences
1192 - 1333 (In Kamakura period (1192-1333), Buddhas and bodhisattvas promoted as manifestations of kami) 1868 - 1912 (Meiji Period (1868-1912): Shinto nationalist revival) today (Buddhism practiced alongside Shinto)
jinja
A Shinto shrine, the "dwelling place of the kami."
Wu Wei
According to the power point, Wu wei is to act naturally, "What happens in nature happens effortlessly and without premeditation. The seed falls to the ground and sprouts." Laa Tzu "Water is the softest thing, yet it can penetrate mountains and earth. This shows clearly the principle of softness overcoming hardness." This is happening naturally.
Wu Wei (2)
Actionless action-wu-wei Suggests that by non-action, the Daoist sage conforms to the Dao, which "is always without action, but brings about everything." Wu-wei is to act naturally "What happens in nature happens effortlessly and without premeditation. The seed falls to the ground and sprouts."
Confucius 2
Analects (Lunyu): regarded as an important source of Confucius' teachings Contains recollected conversations between Confucius and his disciples Probably compiled over a period of time at least a century after Confucius' death At the core of Confucius' ideal was the junzi (exemplary person) who is committed to the development of de, which signifies a moral power derived from virtuous, ethical behavior Ren encompasses virtues of respect, liberality, trustworthiness, earnestness, and kindness The most effective way to cultivate ren was through careful observance of the rites Confucius emphasized the practice of filial piety or devotion, which inclines people towards obedience towards all their superiors Each person must fulfill his or her own duties; otherwise there will be chaos
Ancestor Veneration
Ancestors were good spirits who helped their families beyond death People were expected to pay homage to their dead ancestors and offer them sacrifices
Ghosts
Ancestors who were not offered respect could become ghosts The dead who were not offered a proper burial became ghosts
The Daodejing
Appeals to imagination rather than to discussion Uses imagery and paradox Terse text, avoids rational justification and over analysis
Confucius
Born in Qufu, Shandong Province, China Spoke of himself as a transmitter of tradition rather than an innovator Referred to li not only as religious rites or rituals but also the rules of social etiquette and everyday courtesy
What elements of Confucianism and Buddhism have influenced Shinto?
Buddhism introduced into Japan in sixth century Confucian ideals embedded in Japanese ethics Confucianism used by government to control people in Edo period (1603-1868) Buddhism and Shinto merged in Heian period (794-1192)
Right Action
Chinese religions are marked by inclusive commitment to right action more than right belief -Reconciliation of differences between belief systems - Exclusive truths tend not to be claimed
The Confucian virtues
Codified in the Han dynasty (206 BCE-220 CE) ren: "humaneness"; (Confucius believed this could save society. Comprises Chinese character for "two" and "person" Conveys the idea of relationships) Actions should be motivated by self-improvement, not recognition. He supported ancestor worship as an extension of filial piety. junzi: the noble person
Confucian Beginnings 3
Confucian exemplars (junzi) aim to understand how to encourage, contribute to, and maintain peace, prosperity, and socio-political harmony Patterns of hierarchical relationships between "seniors" and "juniors" Divination and the pantheon of spirits ("Sage-kings" took on shamanic roles of intermediaries with the spirits that were believed to hold the real power over the land they ruled)
How is Confucianism being adapted to modern concerns in mainland China and other parts of East Asia?
Confucian ritual was attacked as one of the "Four Olds" during the Communist Cultural Revolution. Chairman Mao had been against Confucianism since childhood. 1989: Communist government urged officials to maintain Confucian discipline.
confuncian story about the man eating tiger
Confucius thought the duties of a ruler should be to rule with self-discipline, with virtue, and good morals. He also believed they should put their followers above everything and maintain the welfare of the people. The story about the man-eating tiger shows when Confucius passed a woman who still resides in the village where her husband had son had been killed. When asked why she still lives in the village the woman explained she would rather live there than somewhere else with a bad ruler.
The Gods
Confucius: does not deny the gods, but says: You cannot ever treat properly with your neighbors; how then the gods? Mengzi: elevated the gods to a sentient reality Xunzi: held the ancient idea of impersonal "Heavens," even dismissing it as nature
Zhuangzi 2
Dao is our original nature, but civilization obscures it Our misery is caused by our conceptions, making us see the world in ways that disrupt our spontaneity Welcome the impermanence of life Stories: Death of Zhuangi's wife, the Butterfly dream, the Farmer who lost his horse
Religions of China
Daoism and Confucianism are two religious traditions of ancient China. As religious and social forces, they have coexisted for centuries in China and have spread to other Asian regions such as Korea and Japan.
Book Knowledge
Daoists discouraged book knowledge for this reason: it takes away from the unity of the Dao
kami
Divine powers of the cosmos in the form of deities, features of nature, and exceptional humans (emperors and ancestors, for example).
What were Dragon Bones?
Dragon Bones are also called Oracle Bones They were used for divination: foretelling the future
The state cult
During Han dynasty: Teachings of Confucius adopted as the state cult Traditional Book of Rites and Etiquette and Ritual reconstructed
dragon bones
During the Shang Dynasty, people used bones for divination. HINT: watch the YouTube on Dragon Bones. Two important points: dragon bones contained some of the earliest Chinese script and often women were the diviners.
Kinship with nature
Environment is embodiment of divine; Honoring sun, moon, and lightning in rice cultivation; Threat of industrialization and urbanization; Life organized around honoring natural world; Mount Fuji: embodiment of divine creation
Daoism
Harmony is a major theme in Chinese religions. Both Confucianism and Daoism stress it Confucianism centers on harmony in the society
Zhuangzi added mystical elements
He taught that the best approach is to be detached from chaotic life To experience the Dao, one should cease to feel personal preferences The Dao is our original nature, but civilization obscures it
Mencius
His belief in the ability of the mature heart-mind to arrive at sound conclusions allowed Mencius to reject the notion that filial piety demanded blind obedience Emphasized nourishing the "vital force" (qi) of the heart-mind through constant practice of integrity and right action to achieve cosmic oneness and harmony
Mengzi
Human nature is inherently good Baby and the well story Parable of Ox Mountain Heavens endowed us with goodness We serve the Heavens by being good Self-sacrifice Heavens and humans have a responsive relationship Moral principles are provided by Heavens Moral principles are provided by Heavens
Xunzi d. 238 BCE
Human nature is neutral. Education makes us human The Way of Heaven is not rooted in heaven, but in human societies that value morality Heaven is just nature. No relationship Morality is a human construct
Confucian Beginnings 2
Ideology of the Five Classics informed Chinese government, conduct within families, and individual moral and spiritual transformation The content ranges from descriptions of deities, ghosts and spirits, and the rites performed for them; to philosophical explanations of the natural principles underlying these rites
Inari—kami of the rice
Inari is very important for Japan as she is the kami of the rice Festivals (matsuris) are held for the the planting, maintenance, and harvest of the rice She is often pictured with her messengers, the foxes Inari has more shrines than any other kami Her shrines contain statues of foxes, often wearing red bibs, which represent their sacred status
Teachings of Daoist sages
Laozi (600 BCE-300BCE) Elaborated on Daoist concepts Asserted: best to detach from absurd civilization Dao is "unnamable," the "eternally real" Experience the transcendent unity of all things No "good" or "bad" wu wei: "actionless action," no intentional action contrary to the natural flow
Daoism in the Classical Period 2
Laozi and the Daodejing Laozi takes a dim view of Confucian rites, but like the Confucians, he considers the rooting of the Way in the person, family, village, and state to be indispensable The Daodejing deals with the sage in his/her relationship to the Way and virtue-power as these elements relate to government
The Daoist Sage
Laozi compares the power issuing from wu-wei to that of water. The Daoist sage is like water passing over rocks: it flows smoothly and effortlessly, yet it is powerful enough to carve great canyons. Wu-wei is to act naturally Compassion, moderation, and humility are its power
Daoism c. 500 BCE-Harmony with Nature
Laozi: founder Daodejing: text attributed to Laozi. Forms the philosophical basis of Daoism Central theme: One can be most happy by harmonizing with the universe (be receptive to nature and be quiet and reflecting)
Li, Ren, Junzi
Li includes sacrificial rituals and ancestor veneration and expresses the outward Confucian ideals. Ren stands for the the humaneness, morality, and goodness and how when we are moral beings we become good beings. Ren expresses the inward and outward ideals of Confucianism. Junzi is based on character and not birth. Junzi presents the superior person and incorporates ren and seeks morals. Li, ren, and junzi are all very important to Confucian ethics.
Mencius (Mengzi) 2
Mengzi believed that human nature was essentially good, but that the common people needed supervision and discipline, so as not to degenerate to the level of animals driven only by material needs and desires (Parable of Ox Mountain) He drew on the concept of the Mandate of Heaven to argue that rebellion is justified when the rule is dissolute and the people are suffering
Mount Fuji
Mount Fuji in Japan is regarded as a sacred place and the home of many powerful kami. This poem extols the splendor of the mountain and the mysterious kami that guard it.
Shrines
No shrines in early Shinto Buddhist influences in sixth century led to shrines Inari—more shrines than any other kami The kami of rice Fox messengers Hachiman, the kami of war Ise Shrine Complex with more than 100 shrines Constructed in 690 CE Main shrine to Amaterasu; contains the Sacred Mirror Imperial family responsible for administration and rituals
The Daodejing:
Nothing is done; nothing is undone What happens in nature happens effortlessly and without premeditation The seed falls to the ground and sprouts Why should humans be so different?
Happiness
One can be most happy by harmonizing with the universe Being receptive to the beauty and direction of nature And by being quiet and reflecting
daoism
Philosophical Daoism—practiced by the philosophical elite. It is very simple, yet dense and difficult to understand from an intellectual viewpoint. It must be realized Religious Daoism—evolves from philosophical Daoism, but develops features common to most religions, such as temples , gods, congregations, clerics and rituals
Syncretism
Popular Chinese religions contribute to and borrow from the three elite teachings: • Difficult to define popular religions or to delineate porous boundaries between high/elite and popular/folk religious traditions •"Ancient syncretism" still apparent in contemporary religious practices
What we learned from Dragon Bone inscriptions
Prehistoric evidence of ancestor veneration (Graves lined with funerary offerings li: sacred rituals for ancestors) Early worship of spirits (Plants, animals, mountains, stars Kings and priest made regular blood sacrifices) Demons and ghosts (Ghosts were ancestors not properly worshiped Many practices developed to thwart their menace)
shinto:
Reciprocity between spirits and humans is key to traditional Japanese religiosity; Eight major Buddhist denominations with 75,000 temples; more than 80,000 different kami (individual spirits associated with specific natural phenomena, powers and places) with their shrines; and countless "new religions"; Most Japanese people tolerate doctrinal diversity at the popular level; Japanese religions tend to be complementary rather than exclusive; Most Japanese religious traditions also do not impose regulations about what is and is not allowed; Religious belief generally takes a back seat to religious activity; Japanese language had no equivalent to the word "religion" until the 1880s; The characters meaning "teachings" (kyo) and "sect" (shu) were combined as part of a government modernization campaign to form shukyo (religion) Grand Traditions are neither discrete nor autonomous.
Daoism in the Classical Period
Religious and philosophical Daoism share a number of fundamental ideas, beliefs, and practices, including (1) self-discipline, (2) transcendence of one's ordinary self, (3) not-doing (wuwei), and (3) the idea that religion and politics are embedded in one another Recurring elements in Classical texts: The concept of the Dao as the One and the primary force in the universe The importance of inner discipline to empty out the ordinary heart-mind of distractions, allowing space for the deep tranquility natural to human beings and necessary to experience unity with the One The use of the first two elements for benevolent government
Neo-Confucianism
Revival of Confucianism after rise of Buddhism and Daoism in China "Metaphysical thought" or "the learning of principle" Zhu Xi (1130-1200 CE) (Developed Confucian school curriculum Tradition continued for hundreds of years)
Purification
Ritual impurity obscures original pristine nature. Impurity offends kami. tsumi: the quality of impurity or misfortune People can be purified through spontaneous movement. oharai: purification ceremony in which Shinto priests wave branch of sacred sakaki tree When entering a Shinto shrine, people wash their hands and faces and rinse their mouths. Water is used for purification in ascetic practices, such as misogi.
Worship and divination
Rituals of common people unknown Rituals performed by kings and priests (Sacrifices Divination) Shangdi: Shang period Lord-on-High Zhou period: focus shifted from Shangdi to Tian, impersonal power controlling the universe tian: "Heaven" or "Supreme Ultimate" Tian ming, "the Mandate of Heaven" justified Zhou rule
Wu-wei applied to Government
Rulers should guide society without interfering with its natural course
Ceremonies and festivals (matsuri)
Seasonal festivals called Matsuri Local kami shrines New Year House cleaning December 31: national day of purification January 1: watch sunrise, visit friends and family End of winter (February 3): one throws beans for good fortune Spring festival (March to April): purification for planting season June: rites to protect crops Fall: thanksgiving for harvest
The roots of "Shinto":
Shinto not easily identified as a religion: - No single founder -- No orthodox canon of sacred literature - No ethical requirements • Shinto = shin (divine being) + do (way)
what is shinto?
Shinto remains a significant influence on society's attitudes, behavior, religious practice, and sense of identity.; Shinto's heartiness seems all the more remarkable when we consider that it offers no founder, no clearly articulated set of doctrines, no system of ethics, and no counterpart to what other religions call holy scripture.
Yin and Yang 2
Suggests that each thing requires its equal and opposite to maintain balance Dao is the power underlying yin and yang The taijitu symbols shows the interconnectedness of things One cannot exist without the other
The Dao
The Dao is the sacred principle in nature It is the source of all, and all returns to it The cosmic order of the Dao should guide one's life
nationalism and shinto
The Meiji government (1868-1911) promoted Japanese nationalism by associating the Meiji emperor with various kami Shinto was designated the official religion of the Meiji state Buddhism briefly but dramatically persecuted (1868-1872) Institutions that had combined Buddhist and kami worship were split Ritual specialists forced to marry Some Buddhist temples, icons, and artifacts destroyed Patriotic fervor of Japanese victories China (1894-95) Russia (1904-5) Korea (1910) Yasukuni shrine dedicated to the veneration of the spirits of soldiers visited by several Japanese prime ministers remains controversial
Foundational myths
The Nihongi: The Kami Create Japan The Japanese creation story begins with two deities, or kami: Izanagi and Izanami. From the "floating bridge of heaven" these two see that there is no land below. So they decide to create it. They dip the jeweled spear of heaven in the ocean, and the brine that drips from the spear point becomes the islands of Japan. Then they produce children to live on the created land. Nihongi: The Kami of the Sun and Moon Izanagi and Izanami soon produce the Sun goddess, Amaterasu and then the Moon god, brother and sister. Amaterasu becomes the ancestor of the Emperor, who is also considered a kami They make other kami, not all of whom are well behaved.
Confucian Beginnings 5
The Shang dynasty (c. 1750-1040 BCE) pantheon of spirits (continued) Then the celestial spirits like the sun and moon Then "Former Lords" who were associated with the Shang but were not royal clan members And, finally, direct ancestors, both male and female Mandate of Heaven—Tianming, justifies shift in power from Shang to Zhou The Duke of Zhou, an exemplary sage of the Zhou dynasty (c. 1040-256 BCE), declared that the Shang had lost the Mandate of Heaven because their later kings failed to provide for their people Moral character became the primary determinant of the right to rule How to encourage a king to rule ethically became a central concern for Confucians Humanization: The Transition from Shang to Zhou Thinkers aimed to understand the impersonal processes which regulated the world in order to model human behavior and society on them 64 hexagrams which are the basis of the divination text of the Classic of Changes Yijing (I Ching), are believed to capture the metaphysical structure, transformations, and "Way" of the universe Rites: Performance and Principles Complementary sacrificial roles of the king and queen at ancestral temple representing the imperial family as well as the altars of the land and grain representing the people and the state Li--Rites: Performance and Principles (continued) Rituals described in the Record of Rites evolved over time Gradual shift from beliefs in the supernatural efficacy of the rituals to values of discipline, education, and moral development may be reflected in teachings attributed to Confucius
Confucian Beginnings 4
The Shang dynasty (c. 1750-1040 BCE) pantheon of spirits Shangdi Lord-on-High far above the natural realm Below him were the nature spirits believed to animate natural phenomena such as rivers and mountains
The Yasaka Jinja Shrine
The Yasaka Jinja Shrine, one of the great Shinto shrines of Gion District, Kyoto, Japan. The shrine includes several buildings, a main hall, and a stage. "People come to shrines because these are sacred places from ancient times where people have come to pray. And other people want to go where people are gathered." The kami are not thought to reside in the shrine, rather it is a place of worship
Yin and Yang
The Yin Yang symbol, which is represented by the Taijitu, emphasizes the interconnectedness of life, and the equal and opposite forces that are required to maintain balance and harmony. The Dao is the underlying power of the Yin Yang. Yin is the black, female side, which is soft, passive, and represented by water. Yang is the white, male side which is active, hot, and represented by stones. Both rely on each other to strike a balance in nature and provide harmony in life.
The Body
The body is a microcosm—draw closer to nature and achieve complete unity The world is a spiritual vessel: one cannot act upon it. One who tries, destroys it
meaning of 3 in the morning
The meaning of the story is really just to show that you can say the same word in a different way to make someone understand, but truly there is no change.
Chinese religions
The sanjiao are the three (san) philosophies or religions (jiao): Confucianism Daoism Buddhism
Mencius (Mengzi)
The second most prominent classical thinker is Mengzi (Latinized as Mencius), who lived more than a century after Confucius, in violent period of the fourth century BCE The book Mencius is a collection of conversations between Mencius and his disciples, his opponents in debate, and the rulers of the various feudal states
two aspects of the dao
The two aspects of Dao refer to their ability to be spoken. The Dao that can be spoken is the non-eternal Dao that involves all the things we can see in the world. The Dao that cannot be spoken is the eternal one that refers to all parts of existence that can't be understood and is beyond comprehension.
Shinto books of myth
The two central texts are the Kojiki (Records of Ancient Matters, 712 CE) and the Nihongi (Chronicles of Japan, 720 CE). These relate the early history and mythologies of Japan while articulating Shinto's main ideas and practices. Together the Kojiki and the Nihongi detail unique creation myths, stories of primeval kami, a rudimentary cosmology, and an account of the relationship between the kami and human beings.
The Yin Yang Symbol: the Taijitu
This is an ancient symbol, but the Daoists use it to symbolize the interconnectedness of everything One cannot exist without the other Each requires its equal and opposite to maintain balance
Tianming
Tianming translates to the mandate of heaven. It specifically refers to the notion that heaven will communicate directly with the emperor and the son of heaven as the right to rule. This shift in thought all started in the shift from the Shang Dynasty to the Zhou Dynasty.
Tsumi-impurity
To be impure is to be unacceptable to the kami Impurity can be caused by bad words, thoughts or deeds, but may also be caused by misfortune It is important to be cleansed of tsumi
Confucian Beginnings
Transmitted the Five Classics (originating on Zhou dynasty, c. 1040-256 BCE, but systematized during the Han period beginning in 202 BCE): Book of Changes Documents or Book of History Odes or Book of Poetry Records or Book of Rites Spring and Autumn Annals
dragon bones (oracle bones)
Used for divination by Shang dynasty elite Pyromancy: foretelling the future with fire or heat Questions were written on one side of the bone, then the shaman (usually a woman) would apply a heated metal rod. Crack on the bone were read, and then answers were inscribed on the other side.
dragon bones 2
We learned many things from Dragon Bones Shang di was the high god. He was distant and impersonal. The heavenly court was modeled after the earthly court. Ancestor veneration was important
sect shinto
What is "Sect Shinto"? In rural areas, female shamans (mikos) fell into trances; kami spoke through them Oomoto: New movement Revelations given to Madam Nao Deguchi, an illiterate widow possessed by a kami Attracted 9 million followers during Meiji regime New god, "the Great Source" Today: universalist approach, recognizing founders of other religions as kami
shinto today
What rituals and ceremonies are practiced in contemporary Shinto? Shinto commonly practiced in Hawai'i and Brazil Threats to institutionalized Shinto Reaction to World War II Elimination of imperial mythology Desire for modernization Shinto symbolism of Japanese flag Shinto shrines 80 million visitors at New Year More visitors are tourists than believers Codified in the Han dynasty (206 BCE-220 CE) Sumo wrestling: many Shinto elements Shinto shrines: Brazil, Canada, France, North and South Korean, the Netherlands, Taiwan, and the United States Yasukuni Shrine: controversy over honoring war criminals Disasters of 2011 caused citizens to urge for more respect for nature
Confucianism after Confucius
What was the significance of Neo-Confucianism? Mengzi (c. 390-305 BCE), the "Secondary Sage" - Inherent goodness of humanity - Learning is process of coming to understand the Way of Heaven.
Different Approaches to the problems of Life
While their respective approaches to religious questions such as the meaning of existence and the most productive way to approach life's problems are different, they nonetheless co-exist and offer complementary values of such a nature that one person's actions and thoughts can encompass both sets of traditions.
Ancient traditions
Why are ancestor worship and cosmic balance important? Chinese civilization old and continuous By 2000 CE, people settled in agrarian villages (Musical instruments Work in bronze, silk, ceramics, and ivory) Chinese religious ways as old as these works
State Shinto
Why has Shinto been so closely tied to Japanese nationalism? Meiji regime: Shinto was basis of government Since the seventh century, emperor viewed as offspring of Amaterasu Members of imperial family visited Ise Shrine Consulted spirits on matters of importance "State Shinto" administered by government officials, not priests Nationalists idealized Japan's ancient "Shinto" past Japan projected as a large family with emperor as father Emperor Hirohito (1901-1989): renounced divine status
xunzi
Xunzi (c. 310-219 BCE) likely witnessed the bloody conquest of the last feudal states by the first emperor, Qin, at the end of the Warring States period
Xunzi
Xunzi was compiled and edited more than a century after his time It consists mainly of essays in which Xunzi reflects on topics such as the original Heaven-given nature of human beings, learning, self-cultivation, government, and military affairs, as well as the origins of and the need for rites and music Xunzi believed that human nature was not good and goodness was the result of conscious activity Education and ritual were essential to the maintenance of the hierarchy required for a society to function in an orderly fashion It is through the performance of rites (li jiao) that people come to perceive the differences between the eminent and the humble, elder and younger, etc., and thus recognize and accept their "rightful" place in the hierarchy
Yin vs. Yang—everything can be classified as yin or yang
Yin black Feminine Soft/yielding Cool Passive Night water yang white Masculine Hard Hot Active/aggressive Day Stones
Zhuangzi
Zhuangzi (c. 365-290 BCE) (Elaborated on Daoist concepts Asserted: best to detach from absurd civilization) Dao is "unnamable," the "eternally real" Experience the transcendent unity of all things No "good" or "bad" Accept change without resistance
Change
Zhuangzi believed that our misery was caused by our conceptions, making us see the world in ways that disrupt our spontaneity in dealing with life's situations One should welcome the impermanence of life We should accept change without resistance He encouraged the acceptance of death as vital to happiness in life
Zhuangzi's Aesthetics
Zhuangzi delighted in things that by ordinary values were ugly, misshapen or seemingly useless To him, they displayed the freedom and naturalness of the Dao
3 stories attributed to zhangzhi
Zhuangzi was a Daoist sage who taught about the values of life through his stories. The story of the Death of Zhuangzi's Wife teaches of the impermenence of time and that change is inevitable. Why should we mourn for someone when our knowledge of time and their being is so relative, when we can honor them in happier ways. The Butterfly Dream questions our state of conciousness and brings about the importance of life and death coexisting and a dreaming and waking reality. Lastly, the story of the Daoist Farmer who Lost his Horse symbolizes the acceptance of change, as we never know what will happen to us the next day, but we should be open to the inevitable changing of our circumstances.
the butterfly dream
a man comes back from work and is very tired and lays down. he dreams that he is a butterfly that is so happy but then wakes up and forgets the dream. this story is being told by an omniscient observer. most Chinese philosophers look at it as life or death. was it a butterfly dreaming he was a man or a man dreaming he was a butterfly.
the death of zhuangzi's wife
after the death of his wife, one of his friends came to visit him and payed his condolences. he approached the house and heard singing. there in the kitchen he saw him sitting on the floor wiht his legs spread and a pot in between and singing a terrible song. zhangzi said "i was really sad when my wife passed" then i thought there was a time before i even met her so what is there to mourn about. its just like a passing of hte seasons. does it really respect her if i mourn and weap her?." change is inevitable and we shouldn't fight change.
the daoist farmer who lost his horse
farmers use draft animals to get there work done and without an animal like this a farmer could starve. one day a daoist farmer wakes up and finds that his hourse has run away. his neighbors came running over and said "im so sorry to hear of your loss. you will probably starve to death this year". the next day the horse came back with 5 more horses and now the farmer has so many horses. the neighbor's come over and says your the richest man ever with all these horses. the poeple come running after the son gets kicked by the horse and breaks his leg and they said or this is terrible your son can't help you. "the farmer always said "well maybe or maybe not" to reply to his neighbors. this story is about the acceptness of change. maybe it will be happy or maybe it won't be so happy. zhangzis encourages us to accept cahnges as an essential part of life.
Rulers
function: Function of the ruler is to provide for the welfare of the people refrain: Refrain from using force story: Story of the Man-eating Tiger
Shrines 2
kamikaze: "divine wind," an aspect of Amaterasu Shrines for public worship Shinto is strongly iconoclast (opposed to images of the divine) torii: tall gate-frames Kami invited to dwell in an object
Cosmic Balance
qi: impersonal self-generating physical-spiritual substance. yin: the dark, receptive, "female" aspect of qi yang: the bright, assertive, "male" aspect of qi Dao: "way," the creative rhythm of the universe Yijing or Book of Changes: a divinization text used to harmonize the cosmic process
Shangdi
—high god, impersonal, like the Emperor and his court on earth. He was a ruler, not a creator god Animal sacrifices to him were not linked with morality at this time
