Oh, this conversation again.
Confucianism can, yes, be primarily understood as an ethical and legal framework intended to foster social and political harmony. And, if you just think of it in those terms, then it doesn't look all that much like Pentacostalism or whatever it is in your frame of reference.
However, it should be remembered that Kongzi sought to recapture the political harmony he felt had been achieved in the Zhou dynasty, and that the Zhou had sought to give their reign an aura of acceptability by a) importing the ritual practices of the previous Shang dynasty, including a large number of rituals that were shamanic or proto-shamanic in nature, and b) stating that the Zhou were fated to become the rulers of China because the Shang had lost the Mandate of Heaven.
The Mandate of Heaven can be boiled down to a belief that those who hold power are legitimated in doing so, and, conversely, if they lose power, then that too has been fated. Note the word "Heaven." Classically, Heaven was thought of as a) Nature itself, b) Nature in the sense of an underlying pattern or theme to human and natural events, and c) an active personality overseeing a) and b). It is also worth noting that a dynast's possession of the Mandate of Heaven was influenced, not only by their success in human activities suc has trying to conquer Kogoryo, but also by the frequency and severity of natural portents such as earthquakes and floods.
Along with the notion of the Mandate of Heaven, the Confucian worldview also includes a stress on the performance of ritual. These rituals go beyond things such as court etiquette and dress etc, and include a large number of acts designed to propitiate the gods. This pantheon, which was added to over the course of Chinese history by the influences of Daoism and Mahayana Buddhism, included not only Shang-ti, the ruler of Heaven (aka the Jade Emperor), but also an almost incalculable clutch of deities. Eventually, there arose in the Chinese religious consciousness a sense of a bureaucratized pantheon, and scholars have pointed out how, in some respects, Chinese religious life mirrored the experience of political and social life.
The final aspect of how Confucianism does indeed have religious elements that I want to mention is the belief in souls. Each person had two souls, the hun and the po. One of these dissipated fairly quickly after death, but the other endured, and was the recipient of sacrificial offerings. This is what became known as ancestor worship - its roots are more religious in that they held more shamanic aspects to the rituals, but the basic notion of offering respect, food, money, and material objects to the deceased is an inescapably religious act.
As a postscript of sorts, I'd like to note that the idea that Confucianism is not actually a religion was first bandied about by the Jesuits who had settled in China with the intent of cornering this massive market for conversion to Christianity. However, they ran into a couple of problems: a) there was a large religious framework already in place when they got there, namely the Confucian practices and beliefs, b) the Chinese weren't interested in giving up ancestral sacrifices, and c) the Vatican wasn't going to allow the Chinese to be dual-classing their religious practice, so to speak. So, the Jesuits, led by Matteo Ricci, downplayed the religious aspects of Chinese practice, and tried to get the Chinese to accept Christianity as a minor addendum to what they were already doing - with minimal success, it should be pointed out.
Further reading on the subject can be found in Lionel M. Jensen's Manufacturing Confucianism, published by Duke University in 2000.
No, I don't think so.I'd think the game designer have a mis-understanding about Confucian.
