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Updated: May 22, 2025
Although in Confucian theory the supreme loyalty may have been due the Emperor, in point of fact it was shown to the local daimyo. Confucian ethics was communal and might easily have turned in the direction of national communalism; it would then have coincided completely with Shinto in this respect.
The Confucian religion is rather a system of ethics than a cult; but the rites of the Buddhist and Taöist temples are attended indiscriminately by the majority of the Chinese, the priests of the separate temples alone confining themselves to the worship of a particular deity.
In this law-abiding country the peasantry conspicuously follow the Confucian maxim taught in China four hundred years before Christ, "Do not unto others what you would not have others do unto you." Every rood of ground is under tillage.
Its moral code was not, like those of Buddhism and Christianity, so severe that only a few saints could hope to live up to it, or so much concerned with personal salvation as to be incompatible with political institutions. It was not difficult for a man of the world to live up to the more imperative parts of the Confucian teaching.
She felt as astonished as if some Confucian fanatic had set up his joss at auction. Clara complacently nodded. "Mrs. Herrick spoke to me herself. They don't want any publicity about it, but she had heard that we were looking, and she did me the favor" Clara smiled a little dryly "of telling me first." Flora looked reflective. "I've never seen it, but they say it's beautiful."
... "China's devotion to Confucius began with the reign of the Emperor Hsiaowu, of the Han dynasty, who rejected the works of the hundred authors, making the six Confucian classics the leading books. Confucius, born in the time of the tyranny of the nobility, in his works declared that after war disturbances comes peace, and with peace real tranquillity and happiness.
This bitter denunciation of Buddhism at the lips and hands of Japanese who had become Chinese in mind, was all the more inappropriate, because Buddhism had for over a thousand years acted as the real purveyor and disperser of the Confucian ethics and culture in Japan.
In many ways the Sacred Edict of the Chinese Emperor K'ang Hsi resembles these proclamations for it consists of imperial maxims on public morality addressed by a Confucian Emperor to a population partly Buddhist and Taoist, just as Asoka addressed Brahmans, Jains and other sects as well as Buddhists.
Every attempt to bolster up Confucianism in practice or theory was bound to fail and did fail. Even the gentry could scarcely offer any real defence of the Confucian system any longer. With Confucianism went the moral standards especially of the upper classes of society. Taoism was out of the question as a substitute, because of its anarchistic and egocentric character.
That belief withered in the same way and almost simultaneously in the Christian and the Brahman world, as well as in Buddhist and Confucian spheres, and in recent times it has so faded away as to prevail no longer against man's reasonable understanding and the true religious feeling.
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