Confucianism in East Asian countries

Confucianism in East Asian countries

East Asia is regarded mainly as a center of cultural exchange and political and economic experiences and changes throughout history. A better understanding of the political and cultural integration in East Asia is developed in China, Korea, and Japan (De Bary). Many cultures, including that of Confucian, have immensely shaped the East Asian in many ways. Both paradigm shifts of the era of the traditional period to modern age have taken significant influence from the adaptation of the cultures into most of the aspects of the political and socio-economic life of the countries among East Asia. Confucianism has shaped East Asian countries differently, with each country’s relations to the ideology differing along with tradition and modern history.

Confucianism is in the modern and the tradition times viewed as the value system, which fundamentally explains the culture of the political and social norm of the society. Due to modernization, some Confucius and Mencius view of culture have changed by integrating modernization in social life. The fundamental principle of using Confucian culture in describing relationships among the different social and political classes in their hierarchy is still maintained (Chang & Huang). Through the culture, civilization among communities of East Asia has become strengthened with the culture, offering a religious and spiritual significance in uniting the society. Most of the Confucianism aspects have crossed over to the communities of other countries as a result of globalization allowing movement of East Asia people transfer their culture with them to different parts of the world.

Confucianism first emerged in China, which mainly entailed a political culture substantially adopted by the Han dynasty with whom the Confucius and Mencius system of philosophy was widely assumed (Chang & Huang). Through the practice of the culture, the by the Chines dynasty the Confucianism culture greatly influenced the neighboring non-Han regions of Korea and Japan. However, Japan stands different from the two nations through its application of Confucianism. As China and Korea relate it to all aspects of life-giving, it’s the paramount importance on human interactions regarding it as a source of wisdom for everyday day life Japan puts respect and consideration of others as the supreme values (Min). Consequently, during the Korean, Joseon Dynasty (14^th c to 20^th c) Confucianism became an ideology of the country with Yi Hwang (Toegye), and Yi I (Yulok) advancing the Confucian culture in education (Min). While the Confucianism holds the human relations paramount to other things including religion making the community bound on the importance of human interaction the increase in modernization has significantly weakened most of the institution over which the pre-modern East Asia countries had their cultures built.

Importance of Confucianism in East Asian Countries.

However though the culture has some differing aspects among the East Asia communities, one significant contribution of the ideology is its immense benefits in economic, social and economic prospects. Though the communist party first rejected Confucianism in China, its contribution to promoting the countries identity made the party adopt the ideology (Min). The three regions are dynamic in terms of population nationalities the area has excelled in terms of human civilization and economic prowess and domination in the world. Civilization among the countries is much embedded in views of Confucianism. With the importance of social interaction supported by the drive for respect and consideration for others. For decades through history, East Asia has not been deterred or influenced by the external factors or influences from the western countries (Rozman). The development of the Confucianism helped the nations grow a society with a population with high literacy rates through the integration of the program in the school curriculum. The education of  Confucianism has seen a growth of the introduction of the virtues to the world through opening up teaching facilities in various countries.

These increased literacy rates have helped the countries grow enormously in terms of political and economic prospects. Currently, they are considered as the Asian tigers with their economy rapidly increasing. The rise of their financial status is attributed to the Confucianism ideology as a culture (Rozman). The vitality in economic is attributed to the strong social relations that guided the day to day operations of the countries creating a socially stable society and encouraging the development of individual personalities leading to significant innovations and increased urbanization in the nations.

Similarities and differences of Confucianism in East Asia Countries

As noted Confucianism started with the Chinese and spread to Korean and Japanese countries throughout the pre-modern and modern history. The virtue through which Confucianism advocates and advances re commonly exercised through the political realms which also describe the social and economic interactions of the specific countries. Although some political aspects of Confucianism are similar in the way of conduct in economic, social and economic relations, each state has it’s own unique and distinctive on how they put the aspects of human interactions regarding other principles describing their way of life. Therefore the section highlights some of the common beliefs and the distinctiveness of Confucianism in each country.

Confucianism in China

Though the Confucianism emerged in China, it was not until 479 B.C. after the death of Confucius that his teachings became widely accepted and valued among the Chinese people (Rozman). China experienced a cultural revolution of democratic reforms in the 19^th century. It significantly changed leadership, resulting in honest representation from authoritarianism rule. This enhanced adoption of need to define heritage identity using Confucianism. Through acknowledgement of the teachings regarding the goodness in human nature and the necessity of ethical leadership by moral and diligent behaviors to others. The Tang dynasty later incorporated the religious beliefs of Buddhism in the concept in describing the social life’s cycles rituals. The Yuan dynasty also reflected these virtues through the integration and interaction of non-Chinese conquest dynasties such as the Mongols (Rozman). Throughout the rule, the concepts of (dao) which means the way describing the natural order of existence through a linkage of nature and human society. To the (t`ien) which is the way of heaven giving a meaning to the external force enabling the existence of the world were much advanced in describing the national heritage of communist China. The idea became the cause and the reason behind the rebellious movements against the emperor who seemed not to follow the way of losing their mandate. China being a communist rule with a class nature and regards the political consciousness with a highly centralized government and great use of police vigilance.

Confucianism in Korea

In Korea, the Confucius and Mencius teachings which were adopted mainly in the 14^th century were influenced primarily by realism emerging from the teachings of Hsun Tzu emphasizing the hierarchical social control and the collective responsibility (Rozman). All aspects of Confucianism regarding Korea are similar to frameworks and ideation of China in the way of life. And such for identity and social interactions with the systems of governance. However, though the idea found its way in the country sometime between the third millennium, the adoption and full integration of it happened late in the 15^th century across the society (De Bary). These as in other nations, helped in the definition of the various social strata’s defining the family relations and community activities.

Confucianism in Japan

In Japan, concepts similar to  Chinese principles were advocated for in the direction of the warrior (Bushido). Entailing the behaviors of conformity by the samurai. These principles were also spread wide in the country with its doctrine become fully utilized among the population in the 18^th century (Rozman). Japan institutions adoption of the principle puts more emphasis on liberalism (Rozman). They put more focus on describing human nature and its interaction among the various structure of governance on trust. Also, instead of emphasizing more on human nature doctrine to the free will of conducting things, the institutions create checks and balances in guiding the social nature interactions.

Chinese obligation is different to those of Japan in that the Chinese ones mostly were less personal failing to regard the human interaction in an abstract manner evidenced by the (li) property rituals (De Bary). The japan, however, put more emphasizes on personal obligations to those who owed others through group harmony (wa) and Fulfillment of an individual duty (Giri). The ideal of superior man (Chun Tzu) was a unifying character among the three nations (Rozman). The notion helped in the advancement of personal efforts and such for more as they propelled innovations and emphasized education for all. The principles were not to limit society in achieving their potential. Through  Confucianism, the three nations were able to emerge as economic giants of the Asian communities, but in the traditional era were deemed as underdevelopment. Through the vast population, the Confucianism ideas help in creating harmony and peaceful existence and through this unique contribution of the principles it has emerged in the world as a uniting factor with the virtue spreading to other countries through education and globalization.

Influence of Confucianism in East Asia

The Asia countries have been able to rise as economic powers and also as strong historical aspects of a robust social integration through the diverse population and different government institutions. However, the philosophies integration into their way of life, making it define their culture has enabled the countries to withstand the influence of western countries as experienced by some of the west Asia countries. The installation of the philosophy in the culture of these cultures, helping to define the identity has managed to increases the human development ability of these nations spearheading the enormous economic growth and innovation levels growth. The human development index of the countries according to a recent study of the HDI measure carried in 2011 recorded development of 0.9 (Min). These can are attributed to the human nature interaction of the philosophy and the social class interactions with the power coming from the top downwards though with the aspects of moral leadership and respect of others. The philosophy with other barriers limiting the countries to experience the full impact of globalization has helped these nations preserve their traditions which are among the nations which have not eroded their culture but managed to integrate them with the globalization and technological advancements.

Modern Confucianism in East Asia.

However, though they retained most of their cultures Confucianism in the wake of modernization has gradually been taken over by the government and social organizations (Huang & Chang). The rapid economic modernization of the countries has made some of Confucianism aspects compatible being integrated into the new system and also leading to disregard of some issues In conducting daily activities traditionally defined by the principles. The modern world of the 21^st century now interprets Confucianism in defining the hierarchies of governance and collectively viewing the possibility of social integration in avoiding conflicts within the countries and also with foreign countries. However, most significance increasing aspect of change in Confucianism is the proliferation of the norm from these countries to the rest of the world through education and structures formation to educate other nations on the importance and culture of Confucianism (De Bary). The 21^st century also saw growth and a change of the principles in the education systems of the countries giving more attention to the education system through the development of the human nature consideration which has dramatically influenced the growth of the nations as one of the continents with immense economic power and influence. However, some aspects of the relations of rulers and subjects have not changed even in the modern era and remain the same as in traditional period with the moral value position of the authority (Huang & Chang). This relationship moral guidance also determines and influence the family relationship in East Asia regarding the ethical principle “Teacher for a day as a father for a lifetime” with the relation of a teacher and student as of the father and son being deeply embedded in their social life (Huang & Chang). The immense contribution of the principles advanced in China are seen in the political and social relations of the country in the society and defines the interaction of the very vast populated region encouraging peaceful coexistence among the community.

Consequently,  development of the principle advanced by Confucius and Mencius in China its proliferation among the cultures and the immense integration has been felt in the Hun and non-Hun nations. The influence and impacts of these integrations have been introduced in various African society and western nations. It is with no doubt for a success of a nation as seen in the economic growth of the countries in Asia the human development growth and advancement must be fully recognized and development by fundamental institutions and frameworks built in place to advance the development. The philosophical basis of knowledge and respect on the specific human interactions and relations among the different social classes and hierarchies of governance promote human development. However, one significant aspect of the philosophy is their disregard of religious superiority. Mostly, society through different religion emphasis brings disparities and deepens community relations. Therefore the philosophy achieved in bringing people of different races and ethnicity together.

Works cited

Chan, Adrian. “Confucianism And Development In East Asia”. Journal Of Contemporary Asia, vol 26, no. 1, 1996, pp. 28-45. Informa U.K. Limited, doi:10.1080/00472339680000031.

De Bary, Wm Theodore, and William Theodore De Bary, eds. Sources of East Asian Tradition: Premodern Asia. Vol. 1. Columbia University Press, 2008.

Huang, Min-Hua, and Shu-Hsien Chang. “Similarities And Differences In East Asian Confucian Culture: A Comparative Analysis”. OMNES: The Journal Of Multicultural Society, vol 7, no. 2, 2017, pp. 1-40. Research Institute Of Asian Women, doi:10.15685/omnes.2017.01.7.2.1.

Min, Wang. “Differing Attitudes To Confucianism Across East Asia”. Nippon.Com, 2012, https://www.nippon.com/en/column/g00072/differing-attitudes-to-confucianism-across east-asia.html.

Rozman, Gilbert, ed. The East Asian region: Confucian heritage and its modern adaptation. Princeton University Press, 2014.