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Updated: May 22, 2025
Very different from this is the Confucian Temple only a quarter of a mile away. Here we find neither priest nor idol nothing but a small board tablet to "Confucius, the teacher of ten thousand ages" with those of his most faithful and worthy disciples.
In the second Mandate Yuan Shih-kai justifies the re-establishment of the Confucian worship in a singular way, incidentally showing how utterly incomprehensible to him is the idea of representative government, since he would appear to have imagined that by dispatching circular telegrams to the provincial capitals and receiving affirmative replies from his creatures all that is necessary in the way of a national endorsement of high constitutional measures had been obtained.
Another step taken by the shogun was to obtain from the Court in Kyoto the rank of junior fifth class for Hayashi Nobuatsu, the great Confucian scholar, who was also nominated minister of Education and chief instructor at Kongo College. Up to that time it had been the habit of Confucianists and of medical men to shave their heads and use titles corresponding to those of Buddhist priests.
Texts of the Confucian Canon were rescued from hiding-places in which they had been concealed at the risk of death; editing committees were appointed, and immense efforts were made to repair the mischief sustained by literature at the hands of the First Emperor.
It is on this Constitution that Parliament has been at work ever since it re-assembled in August, 1916, and which is now practically completed. Sitting together three times a week as a National Convention, the two Houses have subjected the Draft Constitution (which was prepared by a Special Parliamentary Drafting Committee) to a very exhaustive examination and discussion. Many violent scenes have naturally marked the progress of this important work, the two great parties, the Kuo Ming Tang and the Chinputang, coming to loggerheads again and again. But in the main the debates and the decisions arrived at have been satisfactory and important, because they have tended to express in a concrete and indisputable form the present state of the Chinese mind and its immense underlying commonsense. Remarkable discussions and fierce enmities, for instance, marked the final decision not to make the Confucian cult the State Religion; but there is not the slightest doubt that in formally registering this veritable revolution in the secret stronghold of Chinese political thought, a Bastille has been overthrown and the ground left clear for the development of individualism and personal responsibility in a way which was impossible under the leaden formulae of the greatest of the Chinese sages. In defining the relationship which must exist between the Central Government and the provinces even more formidable difficulties have been encountered, the apostles of decentralization and the advocates of centralization refusing for many months to agree on the so-called Provincial system, and then fighting a battle
It is true that Japanese culture, until the Restoration, was derived from China. To this day, Japanese script is practically the same as Chinese, and Buddhism, which is still the religion of the people, is of the sort derived originally from China. Loyalty and filial piety, which are the foundations of Japanese ethics, are Confucian virtues, imported along with the rest of ancient Chinese culture.
The philosopher and commentator, Chu Hsi, A.D. 1130-1200, whose interpretations of the Confucian Canon are the only ones now officially recognised, has done more than any one since Confucius himself to disseminate a rigid materialism among his fellow-countrymen.
So that with a greatly increased knowledge of Chinese, I was henceforth able to hold my own anywhere. During this period, too, many days were profitably passed at the Confucian Temple, a picture of which is given in this volume. Hundreds of men are engaged in the trade, and yet it is "prohibited." These "Copper Kettle Lanes" are found in many large cities.
It not only forbade the Christian religion, but also all independent thought in religious philosophy and in politics. The particular form of Confucian moral philosophy which it held was forced on all public teachers of Confucianism. Dissent was not only heretical, but treasonable.
The Social Revolution will compel all churches, Christian, Hebrew, Buddhist, Confucian, or what you will, to drive out their formalists and traditionalists. If there is any church that refuses so to adapt itself, the swift progress of enlightenment and freedom will leave it without followers.
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