Confucianism
Confucianism has always been characterized as a system of ethical and social philosophy, as opposed to a religion. Precisely, Confucianism based on ancient religion and aimed at establishing the transcendent ideals, institutions, and social values of traditional Chinese society. The founder of Confucianism, Master Kong (Confucius, 551-479 B.C.E.) and his disciplines laid out the foundations of what a moral society would look like. To achieve this objective, the pioneers formulated the Lunyu 论语 (commonly translated as ‘The Confucian Analects’). The Lunyu 论语 refers to a collection of conventions and teachings by Confucius, which robustly emphasizes the imperative of morality for the betterment of individuals and society. Contained in the Lunyu 论语 are a legion of instructions for both rulers and commoners to comply in their pursuit of morality. Whereas some of Confucius’ teachings are idealistic, others exhibit some level of practicality. Hence, this makes Confucian values ideally suited as moral guidelines. However, do these apply to the modern world? With recent scholarship seeking to comprehend the evolution of classical Confucianism with reference to the contemporary East-Asian societies of China, Japan, Korea, Vietnam, etc., the goal of this research proposal is to understand whether or not the Lunyu 论语 can be applied in today’s world.
A better comprehension of the evolution and applicability of the Confucian Analects in the contemporary East-Asian societies necessitates thorough research into the antiquity of Confucianism and the narratives about Confucian and his disciples, as well as their involvement in the creation of the Lunyu 论语. Chun-Chieh Huang’s “Why Speak of “East Asian Confucianisms”?” (2017) will be a valuable source in commencing the research process. Generally, this source offers sufficient background information such as the definition of East Asian Confucianism, the necessity of this doctrine, and whether or not the doctrine can transcend the sphere of East Asia. Another vital source for this study is Guoxiang Peng’s “Inside the Revival of Confucianism in Mainland China” (2010), which expounds on the adoption of Confucian classics in contemporary Chinese. Peng’s article is of the essence given it helps shed some light on the spread of the Confucian doctrine in contemporary Chinese society, thus painting a picture of this evolution in the context of modern East Asian cultures. Third, understanding the manifestation of Confucius’ personhood through his teachings, as outlined in Kai Vogelsang’s “Beyond Confucius” (2010), will help offer vital insights into the understanding of the Lunyu 论语. Lastly, Boudewijn Walraven’s “Buddhist Accommodation and Appropriation and the Limits of Confucianization” offers significant insights into the religious foundations of Confucianism as a doctrine of moral values, as well as how this theological foundation impeded Confucianism as an institutional faith.
Since the Ancient Asian society, a legion of researchers has sought to understand the evolution of classical Confucian teachings (based on the Lunyu 论语) into contemporary culture. Research by Huang on the reasons behind adherence to East-Asian Confucianism highlights the metamorphosis of Confucianism in the changing global cultural order. That is, the necessity of East-Asian Confucianism, wherein the author claims that Confucian traditions are not solely of historical interest, but also provide resources that remain significantly relevant for the contemporary society (Huang 75). In this study, the researchers also highlight how the Chinese, Japanese, Korean, Vietnamese, and other Confucian cultures engage with the Confucian doctrine and as reflected in their day-to-day practices, such as opening up spaces for mutual contribution.
An article by Peng addresses Confucianism’s revival in mainland China by scrutinizing the transformation of Confucian classics with the metamorphosis of contemporary Chinese society – that is since the mid-20th century up-to-date. First, a retrospective on the changes that Confucian classics have undergone in the contemporary Chinese culture reveals the teaching’s deplorable state between the late forties and early seventies due to the Chinese Communist Party’s inheritance of an anti-traditionalist dogma (Peng 225). However, during the eighties, the Chinese society saw the revival of Confucian classics. Within the context of Confucian classics in the current society and general education, Peng asserts that there seems to be a classics boom, in the context of Chinese civilization, while in the context of general education, these classics are still fighting for legitimacy (228). Peng concludes by asserting that the establishment of Confucian classics in public education seems far off.
In another study, titled “Beyond Confucius,” Vogelsang seeks to understand how the dating, structure, authority, as well as the interpretations of the Lunyu 论语, provide insight into the life of Confucius and teachings. That is, what were the historical circumstances that brought the personality of Confucius through the Lunyu 论语? And what social conditions contributed to the plausibility of Confucius’ teachings? (Vogelsang 29). The author bases on previous studies that highlight Confucianism as an approach to address the moral decay and societal disorder witnessed during Confucius’ time. Thus, Vogelsang suggests that prior research has relied heavily on the assertions of Mengzi, who contextualized Confucian in the in an era of political unrest and moral decay, marked by the decadence in the central power of the house of Zhou kings as well as civil chaos and intense wars (Vogelsang 30). However, these studies raise an essential question: how did teaching platitudes earn Confucius so much influence? Unlike these studies, Vogelsang asserts that Confucius was not a sage who lived in the era of moral decay; rather, he was an “ens sociale,” a regular member of society living in an era of growing social complexity.
To understand the evolution of Confucianism, one has to look at the relationship between this doctrine and other religions, precisely, Buddhism. As Boudewijn asserts, Korea’s Confucianization serves as a perfect example of how the doctrine gradually progressed and extended its influence to novel population layers (CITE). For instance, the compatibility of Confucianism and Buddhism became an apparent theme in the discourses of eminent priests like Kihwa (1376-1433) and Hyujong (1520-1604) (CITE). Nonetheless, this study raises an important question, enquiring about the actual meaning of ‘Confucianization’ and whether Buddhism paved the way for the widespread adoption of the doctrine. Also, the study seeks to understand whether Buddhism contributed to the weakening of Confucianism as an institutional faith.
Background information from these sources is of the essence for a myriad of reasons. First, through these sources, the researcher will understand the origins of Confucianism and, in particular, the Lunyu 论语. Second, these sources highlight significant themes, and the forces influencing the adoption of Confucian classics in contemporary East Asian societies. Such information is vital in revealing the people’s beliefs in Confucianism as a foundation for moral conduct. Upon completion of this research, valuable information, including but not limited to Confucius’ involvement in inscribing the Lunyu 论语, the belief in Confucianism as a doctrine of moral conduct, and the institutional adoption of Confucian classics throughout society.
Briefly, a plethora of research literature has outlined the impacts of Confucianism on society. One of the effects is the role of Confucianism in bringing stability to a nation that had been affected severally from prior dynasty changeovers. Besides, ancient Chinese society valued this doctrine, and individuals from these societies practiced Confucianism until the culmination of the Ancient Chinese Era and beyond. Confucius believed that society had a place for every individual. Thus, he utilized his philosophy to enforce this belief, and the outcome encompassed morphing Ancient China into a structured society, which was grounded on the effort or work given by the social class. Another impact resulting from Confucianism is the creation of a school of thought, where young boys learned Calligraphy and the way of Confucianism, hence most of the students went on to become scholars. Third, due to Confucianism, women became subordinate. The doctrine re-affirmed the assertion that women were less powerful and wise than men. The impact is that society perceived women differently, forcing them to try and reclaim their social status using gruesome practices, such as foot-binding. Lastly, this doctrine created a society that had a stable structure, and for an extended duration, Confucian culture manifested a perfect community. Generally, this research will be valuable to scholars interested in understanding the role of Confucian Analects in the creation of a moral society, from the perspective of contemporary East-Asian countries. Not only does this research offer a critical analysis of these analects, but it also provides novel insights into the Lunyu and their applications into contemporary Confucian societies.