Modern Characteristics of Confucianism in East Asia

Modern Characteristics of Confucianism in East Asia

Despite being blamed for political, social and intellectual failures of South asia, in particular China and Korea, whose dogma was reactionary in so far as adherence to Confucian school of thought is concerned. Slow economic growth was also attributed to Confucian philosophy and its perceived conservativeness. However, Confucianism still has significance cultural relevance in the modern times, especially the South East Asian region. Maintaining and reclaiming traditional values has become a widely embraced school thought among the region’s nationalities. This has enabled a resurgence Confucian’s relevance to Asia’s moral thought.

Confucianism and Chinese Politics

Modern Confucianism is different from the ancient orthodoxy. The religious dogma and practices have seen major changes since the last years of the Ming dynasty. These changes have been a major reason for the ancient religions resilience even as the influence of European/Western influence on social and political thought during the 19th Century. Different scholars belonging to different schools of thought attempted to modernise and reform the religion to reflect modern situations as well as address contemporary challenged faced by the Asians.

The predominant disparate groups aforementioned were the Rationalistic and Idealistic groups. Rationalism attempted to address the ‘emptiness of idealistic thought and practice of religion. During the Manchu Qing dynasty, religion (Confucianism) had and elevated position in the society, despite the crown’s stranglehold on the former. This repressed Cheng-Zhu school of thought’s alternative theory and practice of religion amid resistance among religious scholars..  Budhism and Daoism had perceivable influence on Confucianism. The puritan religious scholars blamed this to ‘contamination’ of the practice of religion.t hus they preferred ‘uncontaminated’ Classics over the scriptures of the Song-Ming Dynasty. Interaction with other cultural and religious movements was the frowned upon by the puritans, who advocated for the total abandonment of religious practice that has been ‘confused’ and ‘distorted’ foreign of practices, as false practice of religion.

Influence from western culture

Modern version of the religion is progressive as it is concerned with solving modern problems rather than strict orthodoxy that is more concerned with preservation of traditions and dogma. Dogmatic scholars were not concerned with the interpretation of religion and its relevance to modern social setting. The main concern was the scriptures and adherence to its word and moral codes

Modernity is characterised by globalisation in all aspects of life, including religion. Modern religions are not immune from outside influence. Different, or disparate, religions may borrow practices that are considered as desirable. Confucianism, a South East Asian religion was influenced by Buddhism a religion widely practised in Asia, Christianity among other religions.  A surge of foreigners and foreign influence is inevitable to virtually all nations in the world, no matter how repressive their traditions may be. Wei-Yuan’s solution to foreign influence was to adopt foreign knowledge to compensate for Confucian’s limitations. This led to reformation of ru Conficius that paved way for rujian, the Confucianism religion.  One of the changes in the included the elevation Confucius to divinity, an equal status to Lord Buddha and Jesus among Christians and Buddhism. In so doing, the religion was greatly strengthened to counter the influence of dominant religious groups that were being introduced by foreigners, as well as have a national religion. The reformers were in a dilemma as the foreign concepts that would strengthen the religion may as well be the reason for the latter’s reason for decline.

Confucanism and Mordernisation

The reformation process was highly influenced with political intrigues as religion and politics were intertwined. Early monarchs were thought to derive their power and authority from the supreme being(s), some monarchs were even regarded as deities. Changes in government and systems were either influenced by religion or vice-versa.  Thus, governments were major supporters and influencers of religion.  During the fall of the monarchy, the reformers of the past became the new conservatives as they preferred maintenance of the status quo, monarchy over establishment of a republic to replace the former. The ensuing battle between the imperialist and republican leaning led to further reforms. The reformers wanted that the ‘truth’ rather than reverence to Confucius should be the centrepiece of the religion. “I love Confucius but I love the truth more became the mantra of the new reformers. Significant editing of the text was carried out during this period. The reformers were working towards the demise of the religions so as to transform China to a nation of “democracy and science” (p.252). Scrutiny of the classics by the group only served to increase the suspicion of the religion among the people as it seemed outdated and incapable of serving the interests of the contemporary society’s interests, political, and economical aspirations. Scholars that wanted to preserve the religion responded by establishing modern new Confucianism which was under threat. These scholars fused Buddhist and Western philosophies to make the religion more relevant and appealing to the people. Reforms in religion are common as scholars come up with solutions to problems that afflict the religion and society. The affinity to change and adapt new and alternative thought is what determines whether religion would be adaptable resilient. These changes are usually acrimonious as people of different persuasion strive to ensure that their points of view do prevail. Abandonment of one’s culture is not a prerequisite for reforms. Maintaining cultural practices while undergoing reforms is a determinant of whether religion would prevail or perish at the end.

However, modern Confucianism has been reduced to mere theory on morality. The religion has lost much of its influence on Asian society. The scholars are no longer as revered as they used to. This is because of the fact that Confucianism signifies the dark past of failures, imperial feudalism and aristocracy rather than an ancient moral code. However, the influence of Confucianism is evident in communist principles and contemporary social codes. Religion may have diminished in significance although it has great influence in governance structure and social codes of morality.

As it is, Confucianism is a cultural item rather than a significant movement.  Confucian moral codes of; humaneness, altruism, trustfulness and sincerity are highly desired virtues in contemporary China. Communism further transformed Confucian thought in line with Marxist principles. Taiwan, Hongkong and USA became significant areas of Confucian learning, surpassing Mainland China. However, Tang, Junyi, Zhang Junmai, Mou Zongsan and Xu Fuguan made attempts to revive Confucianism. They published, A Declaration of Chinese Culture to the Scholars of the World in 1958 in an effort to promote the understanding of Chinese culture in the world. According to the book, learning of the heart, mind and nature lie at the core of Chinese cultural value system. Establishment of academies such as The Academy of New Asia, Hong Kong is linked to global revival of Confucianism globally.

Confucianism places high value on responsibility. Unlike the modern value systems that lay emphasis on individual freedoms, Confucianism’s priority is on responsibility of one to act within the prescribed value systems. The moral codes put the responsibility of actions on the individual and puts higher emphasis on preservation of other’s rights rather than individual. These ethical guidelines augur well with the nascent search for global ethical codes. The role of the value system is to reduce strife that is characteristic of open economy value system which guarantees rights even at the absence of responsibility. Confucianism can become the global ethical code due to the fact that it is widely acceptable and fuses traditional code system as well as modern principle, including concepts derived from non-Confucius and non-Asian moral codes. The value system is based on cultivating consent rather than imposing behavioural rules on people.

Confucianism made a big part of education in ancient Asia among the elites and ordinary folk. In the twentieth century both Chinese and foreigner had reservations about the efficacy of Confucian education vis-à-vis western type of education. Lack of specialisation in ancient China is blamed on this type of education as it aims to rid the society of classism. However, according to Weber, this kind of education is aimed at producing a well-balanced man that is versatile and adaptable in unfamiliar environments. It also enables its students to be open-minded and deep. It facilitates the learner to possess qualities that would put them in a position to be inquisitive among other traits. Modern Confucian education fuses   new and old approaches to offer students with holistic approach to scientific training and knowledge acquisition.

It is important that flaws in Confucian training are assessed so that they (flaws) can be excluded from the education system. Confucianism maintains balance between egalitarianism and elitism. This kind of educational system is perfect for a hybrid political and economic system that is practised by the Chinese.

Modern Confucianism is a departure from the conventional religion which is Theo-centric, based on the belief on a deity who has a prescribed moral code for people to abide. These religions totally reject the validity and existence of other deities belonging to other religions. Confucianism places the burden of ensuring there is a better world on the shoulders of humans rather relying on divine providence of respective deities. Confucian belief of heaven enables the adherents to easily interact with theistic communities. The difference lies on practises of the latter in which the deity is omnipotent and takes care of humans and nature. However, parallels that can be drawn between these two types of religion enables the adherents to live together in harmony. Despite not being concerned with service to a particular deity which provides and protects its subjects, Confucians believe in a higher being that has higher prominence than any in the hierarchy of beings. However, man serves no deity unlike Judaeo-Christian religions where the world and the lives of adherents are in the ambit of the Supreme Being that has power over life, weather and other natural phenomena. They live under the mercy of the higher being who in return requires the total devotion of his subject

Conclusion

In conclusion, Confucian religion has evolved over the years due to socio-political situation as well as influence from outside cultures and religions. The evolution of practices has enabled the religion to be versatile and survive changing political and social climate. Confucianism kept its desirable practices while quit the undesirable. Political upheavals; change of dynasties, change from imperial to republican system as well as change from capitalism to communism has had a great effect on Chinese practice of Confucianism. As demonstrated, the scholars rose to the occasion in so far as changing aspects of religion to suit changing times. For instance, to ward off competition from Christianity, Confucius was elevated to a level that corresponds with Jesus’s status among Christians. Understanding the role of religion in a civilisation is important when making inferences on socio-political issues in history or the present.

Reference

Yao, X.(2000). An Introduction to  Confucianism. Cambridge University Press.