Confucianism information

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Confucianism
Early history Spring and Autumn period Confucius Warring States period Mencius Xunzi Western Han Dong Zhongshu Gongsun Hong
Fundamental concepts Tian Ganying Zhengming Xiao Sangang Wuchang Li Ren Xin Yi
Schools Neo-Confucianism Han Learning Taigu school Lingnan Confucianism New Confucianism Progressive Confucianism Hermeneutic schools Old Text New Text
Confucianism by country Korea Japan Indonesia United States
Confucian texts Ruzang Five Classics Classic of Poetry Book of Documents Book of Rites Book of Changes Spring and Autumn Annals Four Books Analects Mencius Doctrine of the Mean Great Learning Other texts Three Commentaries Rites of Zhou Ceremonial Rites Classic of Filial Piety Erya
Organization Confucian ritual religion Temple of Confucius Confucian churches and sects Holy Confucian Church Indonesian Confucian Church Universal Church of the Way and its Virtue Phoenix churches Xuanyuanism Shengdao
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Confucianism, also known as Ruism or Ru classicism,^[1] is a system of thought and behavior originating in ancient China, and is variously described as a tradition, philosophy (humanistic or rationalistic), religion, theory of government, or way of life.^[2] Confucianism developed from teachings of the Chinese philosopher Confucius (551–479 BCE), during a time that was later referred to as the Hundred Schools of Thought era. Confucius considered himself a transmitter of cultural values inherited from the Xia (c. 2070–1600 BCE), Shang (c. 1600–1046 BCE) and Western Zhou dynasties (c. 1046–771 BCE).^[3] Confucianism was suppressed during the Legalist and autocratic Qin dynasty (221–206 BCE), but survived. During the Han dynasty (206 BCE – 220 CE), Confucian approaches edged out the "proto-Taoist" Huang–Lao as the official ideology, while the emperors mixed both with the realist techniques of Legalism.^[4]

Confucianism regards principles contained in the Five Classics the key tenets that should be followed to promote the harmony of the family and the society as a whole. A Confucian revival began during the Tang dynasty (618–907 CE). In the late Tang, Confucianism developed in response to Buddhism and Taoism and was reformulated as Neo-Confucianism. This reinvigorated form was adopted as the basis of the imperial exams and the core philosophy of the scholar-official class in the Song dynasty (960–1297). The abolition of the examination system in 1905 marked the end of official Confucianism. The intellectuals of the New Culture Movement of the early twentieth century blamed Confucianism for China's weaknesses. They searched for new doctrines to replace Confucian teachings; some of these new ideologies include the "Three Principles of the People" with the establishment of the Republic of China, and then Maoism under the People's Republic of China. In the late twentieth century, the Confucian work ethic has been credited with the rise of the East Asian economy.^[4]

With particular emphasis on the importance of the family and social harmony, rather than on an otherworldly source of spiritual values,^[5] the core of Confucianism is humanistic.^[6] According to American philosopher Herbert Fingarette's conceptualisation of Confucianism as a philosophical system which regards "the secular as sacred",^[7] Confucianism transcends the dichotomy between religion and humanism, considering the ordinary activities of human life—and especially human relationships—as a manifestation of the sacred,^[8] because they are the expression of humanity's moral nature (性; xìng), which has a transcendent anchorage in tian (天; tiān; 'heaven').^[9] While the Confucian concept of tian shares some similarities with the concept of a deity, it is primarily an impersonal absolute principle like the tao or the Brahman. Most scholars^[10] and practitioners do not think of tian as a god, and the deities that many Confucians worship do not originate from orthodox Confucianism.^[11] Confucianism focuses on the practical order that is given by a this-worldly awareness of tian.^[12]

The worldly concern of Confucianism rests upon the belief that human beings are fundamentally good, and teachable, improvable, and perfectible through personal and communal endeavor, especially self-cultivation and self-creation. Confucian thought focuses on the cultivation of virtue in a morally organised world.^[13] Some of the basic Confucian ethical concepts and practices include ren, yi, li, and zhi. Ren is the essence of the human being which manifests as compassion. It is the virtue-form of Heaven.^[14] Yi is the upholding of righteousness and the moral disposition to do good. Li is a system of ritual norms and propriety that determines how a person should properly act in everyday life in harmony with the law of Heaven. Zhi (智; zhì) is the ability to see what is right and fair, or the converse, in the behaviors exhibited by others. Confucianism holds one in contempt, either passively or actively, for failure to uphold the cardinal moral values of ren and yi.

Traditionally, cultures and countries in the East Asian cultural sphere are strongly influenced by Confucianism, including China, Taiwan, Korea, Japan, and Vietnam, as well as various territories settled predominantly by Han Chinese people, such as Singapore and Myanmar's Kokang. Today, it has been credited for shaping East Asian societies and overseas Chinese communities, and to some extent, other parts of Asia.^[15][16] Most Confucianist movements have had significant differences from the original Zhou-era teachings,^[17] and are typically much more complex because of their reliance on "elaborate doctrine"^[18] and other factors such as traditions with long histories. In the past few decades, there have been talks of a "Confucian Revival" in the academic and the scholarly community,^[19][20] and there has been a grassroots proliferation of various types of Confucian churches.^[21] In late 2015, many Confucian personalities formally established a national Confucian Church (孔圣会; 孔聖會; Kǒngshènghuì) in China to unify the many Confucian congregations and civil society organisations.