Resurgence of Confucianism in China

[Uiler]

Despite the Western focus on Christianity, by far the worse cultural and religious victims of Mao Zedong were Confucianism and traditional religions. If Christianity was a nuisance, Confucianism was the antichrist. Confucian books were denounced, old tombs of heroes were desecrated by the Red Guard, sometimes with their corpses left exposed and temples were destroyed, millenia old festivals banned. To the Communists Confucianism was the chief cause of China's ills and had to be stamped out, by force if necessary.

So, it is hugely ironic that China is now is seeing a resurgence in Confucianism - with a great deal of help from the Communist Party who with the ideological death of Communism have latched onto it as a way to provide justification for their rule. Why invent a new justification when you have one which has worked so well for the last 2000 years at your disposal? Still, it's not just a Communist ploy. In the current ethical drought that is modern China people are looking towards the old beliefs to provide a moral compass in a chaotic world. And of course Confucianism is one of the chief candidates. Confucianism was threatened in its ideological hegemony before. I think it was after the fall of the Han dynasty, the introduction of Buddhism from India appealed to the disaffected peasant populace leaving to a severe decline in support for Confucianism. However, Confucianism managed to recover and absorbed Buddhism into its structure, making it subordinate. Confucianism is not something that has remained static. It has changed quite a few times over the past 2000 years as times changed. It would be interesting to see if the forces of Westernisation win or if Confucianism can modernise itself and emerge triumph once again. Well, it does the force of the Chinese Communist Party behind it now. I wonder how long it will be before they start holding the traditional rites at Mt Tai again...

Still, I wonder if they remember that while Confucianism was used by every Chinese dynasty to justify their rule, they were nearly all brought down by rebels using Confucianism as a justification to fight against the government

One thought in particular really makes me laugh though. Mao must be spinning in his grave right now

http://www.asahi.com/english/Herald-asahi/TKY200606070131.html

NANJING, China--Thirty kindergartners, aged five and six, gather under a portrait of Confucius in a small lecture hall at Jiming temple, downtown Nanjing.

Some sit next to their parents. Others are still in strollers. In the background plays classic music from the Tang dynasty (618-907).

Together, rhythmically, as if singing along, the small children read aloud in unison from the big books open in front of them:

"The Master said, 'To learn and at due times to repeat what one has learned, is that not after all a pleasure?"'

Their text is the Analects of Confucius. At the end of this two-hour class, they will be expected to have the passage memorized.

Dai Chuanjiang, 38, presides over the class.

"As morals of the market economy, Confucianism is necessary," said Dai.

A philosophy lecturer at Nanjing University of Aeronautics and Astronautics, Dai is worried about the moral degeneration that he feels is a natural byproduct of a competition-based market economy.

"I started the class out of my responsibility as a philosophical expert, not for political ideology," he explained.

Dai's class, here in the old Chinese capital of the Ming dynasty (1368-1644), is one of thousands of similar ones that have sprung up across the country. An estimated 5 million to 6 million children across China are now studying the wise master's dictums.

Long derided during the 20th century as "feudal morality," Confucianism has found fresh purchase in the new, increasingly capitalist China.

Rapid globalization and economic growth are making Chinese people self-conscious about their national identity like never before. And there is nothing more Chinese than Confucius, after all.

Chinese authorities are on the bandwagon as well. In recent years, as part of its worldwide "cultural strategy," the Chinese government has started setting up Chinese language schools overseas: the Confucius Institutes.

In Confucius, authorities of the Communist Party of China apparently see a way to counterbalance the mammonism that has spread across the globe--and, perhaps, to mollify all the disgruntled people at home who feel left behind as the country's income gap widens.

Born in 552 B.C., Confucius soon attracted disciples to learn from him. It was they who compiled his words and, after his death in 479 B.C., published them as the Analects of Confucius.

The main theme of those collected writings is benevolence based on filial piety and affection.

Until the Qing dynasty (1644-1912), Confucianism served as a sort of state religion. In modern times, however, the philosophy fell out of favor, especially in the 20th century, even more so during the Cultural Revolution of 1966-1976.

Now, however, there is a new revolution in China.

"During the rapid social transition from planned economy to market economy, or from collective ownership to individual ownership, Chinese people have become confused as to what values they should put importance on," said Kang Xiaoguang, 43, a professor at Renmin University of China's School of Agricultural Economics and Rural Development.

"They are still at a loss. In such a situation, many people have started to seek traditional moral values."

That is all that Dai wants. His class is free. He started it in March along with a group of kindergarten teachers. Together they developed their own teaching methods and textbooks for five classes, covering the basics of reading and writing, to Chinese classics like the Analects, the Great Learning and the Doctrine of the Mean.

About 150 children between the ages of one and 13, the scion of ordinary corporate employees and civil servants, attend every Saturday morning.

Dai hopes the students learn one lesson from the Analects, if nothing else: "Not to do to others as you would not wish done to yourself."

For a capitalist age, said one 34-year-old mother whose 5-year-old son goes to the class, that Confucian take on the so-called Golden Rule is a wonderful philosophy.

"I want my son to become a man who has morals even in a competitive society," she said.

At home, her family has the CD version of the Analects of Confucius on repeat.

Confucian thought is taught at a few public kindergartens and elementary schools in Nanjing, but only if the teacher decides to do so. For parents who feel their children are missing out, at least five private classes teach the Analects at libraries and community halls in the city.

Some are more elite than Dai's school, such as the Juzhai private cram school that opened last fall in nearby Suzhou. Inside a renovated house, teachers in traditional Ming dynasty costumes teach calligraphy, the Analects and other Chinese culture to about 21 children between the ages of two and 11. Monthly tuition is 300 yuan (about 4,200 yen).

The Confucianism craze has caught on with adults as well. Peking University's department of philosophy started a Chinese cultural studies course in October. The one-year course covers not only Confucianism but also Taoism and Buddhism. Professors from universities and state-run research institutes lecture one weekend a month.

Tuition is dear at 26,000 yuan (about 360,000 yen). Many of the 100 students enrolled are presidents of large firms, or high-ranking public servants from outside Beijing.

"Executives of companies and the government have a strong desire to learn ancient wisdom and use them in their own lives in today's complicated society," said one of the course operators.

Ground zero for all things Confucian is Qufu in Shandong province, Confucius' birthplace.

The city attracts 6 million visitors annually. They come to see sights like Confucius' mausoleum, a designated UNESCO World Heritage site.

The Shangdon provincial government, for its part, has claimed Confucianism as its own.

Last September, it held the International Festival of Confucius to commemorate the 2,556th anniversary of his birthday. About 6,000 people, including many government officials, company executives and scholars, took part in the event. The mayor of Qufu even read a memorial address.

Yuan Bingxin is a vice secretary of the Qufu municipal committee of the Communist Party of China.

The address, said Yuan, 50, was "in order to express respect to Confucius and spread the thought of Confucius in China and abroad."

Yuan said Qufu is aiming to be a global research hub for Confucianism.

The Institute of Confucian Studies was officially established there in 2000, and last year UNESCO approved the establishment of the Confucius Education Prize, given for contributions to worldwide education. The city government awards the winner with $300,000 (about 34 million yen).

Confucian studies centers have also been set up in record numbers at universities and research institutes, a particularly high-profile one being the Chinese Academy of Social Sciences in Beijing.

China will also host at least eight international symposiums on Confucian thought this year.

All this political support is not coincidental.

"The idea of a harmonized society that President Hu Jintao calls for is the same as the Confucian thought that put emphasis on society and group," said Kong Xianglin, 54, who is not only vice director of the Institute of Confucian Studies, but also says he is the 75th-generation descendant of Confucius himself.

"The idea is that issues that cannot be covered by laws must be covered by morals."

All this government support for a national Chinese religion verges on a dangerous confluence of church and state, worries Li Jinglin, 51, professor of the College of Philosophy and Sociology at Beijing Normal University.

"It is a problem from the viewpoint of the separation of politics and religion," he said.

"The restoration of the Confucian thought should be led by private initiative. We need to create a new type of Confucianism suitable for today's society."(IHT/Asahi: June 7,2006)

http://www.atimes.com/atimes/China/GK16Ad01.html

In his 19th-century classic, The Protestant Ethic and the Spirit of Capitalism, German sociologist Max Weber argued that Asian values were incompatible with the development of a modern economic system. He saw in the brand of Christianity practiced in northern Europe the only ethical system with the attributes needed to make capitalism work.

At the beginning of the 20th century, many Asian intellectuals might have agreed with him. Commenting on Confucianism, the Chinese leftist thinker, Chen Duxiu, said in 1916, "If we want to build a new society on the Western model in order to survive in the world, we must courageously throw away that which is incompatible with the new belief, the new society, the new state."

History, of course, has proved Weber and Chen wrong. It is now plain that the most dynamic practitioners of capitalism at the dawn of the 21st century are to be found in Asia. More strikingly, all of them are located within what might be called a Confucian cultural zone.

It is clear the success of Japan and the "Four Tigers" (Korea, Taiwan, Hong Kong and Singapore) owe much to such essential Confucian precepts as self-discipline, social harmony, strong families and a reverence for education. That has led to unprecedented - and increasingly broad-based international interest in the creed. Yet the Confucian renaissance may only be in its early phases.

For most of the last century, Confucius (or Kongfuzi - Master Kong) has been under a cloud in his homeland. Everyone from late Qing dynasty reformers to revolutionary communists blamed his teaching for a host of ills, ranging from feudal oppression to economic backwardness. But recently, Beijing's leaders have begun to characterize the sage's philosophy as a national treasure that will benefit today's Chinese.

September's official celebration of the birth of Confucius was the biggest since the People's Republic of China was established in 1949. The state-controlled television broadcast festivities surrounding his 2,556th birthday on September 28 on a scale never before seen in China. More than 2,500, including many fairly high-ranking Communist Party cadres, made a pilgrimage to the philosopher's birthplace at Qufu in Shandong province.

The latest government line is that Confucianism can serve as a moral foundation to help build a more "harmonious society" in keeping with President (and Communist Party General Secretary) Hu Jintao's efforts to address social problems such as the polarization of society and a wide spread "money first" mentality.

It is little surprise that Chinese leaders are seeking to rehabilitate their country's most famous and influential thinker. In the moral void opened by the decline of Marxism and the abundance of material temptations, Confucianism can help provide the nation with a much-needed ethical anchor. And success in these endeavors would allow China's leaders to strengthen their hold on another Confucian bequest - the "mandate of heaven", or the right to rule.

What is the relevance of Confucianism in modern times? Which tenets have served East Asia well - and could help other nations and cultures? What are the pitfalls to be avoided? Of all the world's great canons, Confucianism is the most practical. What concerned him most were people's relationships with one another and with the state. He also focused on social justice and good government. Ren or benevolence was the pillar of the master's thought.

Another was learning. Whether East Asian countries include The Analects (sayings of Confucius) in their social curriculums, they all understand that education is the root of national strength and prosperity. The ingrained respect for knowledge - and for the teacher who imparts it - is the key factor in the outstanding academic performance of East Asians on a global basis.

One can see Confucianism alive in a modern way in Singapore when a secondary student is reprimanded for blogging about his teacher in a negative light. For that matter, the Pennsylvania court that upheld a school district for expelling a student who, ranting on the Internet, called his teacher a range of bad names and displayed a picture with her head cut off was also, knowingly or not, upholding Confucian values.

Yet the long-time preoccupation with reciting the Nine Classics (ancient musical pieces) has also produced educational systems in Asia that stress memorization at the expense of creative thinking. This is a distortion of Confucian philosophy, which emphasized both knowledge and thought. The master said: "He who does not think is lost. He who thinks but does not learn is in great danger."

To the master, the family was fundamental to the social order. "If the family is properly regulated, the state will be too," he reasoned. No amount of legislation, Confucius taught, could either take the family's place or perform its function as the linchpin of a well-ordered society. In the master's world, children defer to parents, wives to their husbands and subjects to rulers in a natural progression.

He tended to relegate women to the margins of public affairs, though he may merely have been reflecting the prevalent values of his time. Today a nation shortchanges itself if it does not follow a saying of another Chinese thinker, Mao Zedong, "women hold up half the sky".

In return for the loyalty of subjects, Confucius demanded that a ruler display benevolence and unstintingly serve their interests. If he didn't, citizens had the right to remonstrate. Mencius, the second-most influential Confucian philosopher, later developed the concept of a "divine right of rebellion". If an emperor became a tyrant, he would lose the mandate of heaven and people would overthrow him. Today they might simply throw the leader out of office in an election. Confucius and democracy are not incompatible.

Throughout history, the rigid and unthinking application of Confucian principles repeatedly produced complacent closed societies that were unable to make progress. They paid a terrible price: foreign subjugation and internal upheaval. Modern Confucians must guard against repeating such mistakes. If they succeed in adapting their time-tested heritage to contemporary challenges, Master Kong's teaching may blossom beyond East Asia to enrich all mankind in the next century.

There is a new philosophy emerging in the intellectual class known as "New Confucianism" which seeks to provide an intellectual framework for melding Confucianism with modern times.

And now Chinese TV dramas are being used to help push along the Confucian arrival:

http://www.asiamedia.ucla.edu/article.asp?parentid=38580

China's new day in the economic sun is clouded somewhat by a spiraling crime rate, unemployment, corruption, and an increasing wealth gap -- social ills that have many people looking to the ancient wisdom of Confucius for solutions. Kang Xiaoguang, social policy adviser to former premier Zhu Rongji, is one of them. Kang argues that it is vital for China to rediscover its cultural traditions, especially the Confucian values he believes can rebuild the country's moral and social standards. The nostalgic search for an upright polity that never was has resonated among cultural critics and policy makers alike, including some media practitioners.

Chinese television drama, particularly costume dramas set during the dynasty era, has been at the forefront in articulating political and legal principles based on the Confucian-influenced traditional Chinese culture. In its effort to engage audiences who are fed up with rampant political corruption and society's loss of moral grounding, dynasty drama has presented exemplary emperors of by-gone dynasties. These dramas are enormously popular among viewers yet charges of "emperor worship" and "totalitarian nostalgia" have been mounted by some intellectuals. The search for model rulers rooted in Chinese cultural tradition has ignited heated debate concerning the essence and the value of Chinese culture.

Chinese culture is neither monolithic nor static. Daoism, Maoism and other doctrines have historically challenged Confucian thought and institutions and a variety of philisophies and belief systems are still alive in today's China. But the reign of Confucianism as China's official ideology from the second century down to the late Qing Dynasty and the early twentieth century made it the dominant source of Chinese cultural principles. Even anti-Confucian movements like May Fourth and the Cultural Revolution did not radically alter the internalized elements of Chinese society's Confucian cosmology.

The dominant strain of Confucianism stresses avoidance of conflict, a social hierarchy that values seniority and patriarchy, a reliance on sage leadership that locates its safeguards against the abuse of power not in political institutions but in the moral commitment of leaders, an anti-commercial attitude that disparages trading for profit, an emphasis on moderation in the pursuit of all forms of human pleasure that subordinates entertainment to moral enlightenment, and finally the overarching notion of "ren" (humanity) that assumes human nature to be essentially benevolent. These principles are directly at odds both with capitalism's faith in free markets and with modern political institutions. If China has felt compelled to embrace capitalism over the last two decades, so far it has shown little enthusiasm for political reform. China's modernization instead resembles the Singapore model, in which a controlled capitalist economy is coupled with the selective application of Confucian principles.

A pressing issue is rampant political corruption, a major contributor to China's widening income gap and the root cause of its disintegrating social safety net and the prevailing political apathy. The Confucian idea of sage leadership is particularly relevant in this regard, and Chinese television has not missed the point. A wave of dramatic serials featuring the legendary figures of China's bygone dynasty glory began to dominate dramatic programming in Chinese primetime television in the mid-1990s. The trend climaxed in the late 1990s and the early 2000s with saturation programming of palace dramas set in the Qing Dynasty (1644-1911), what Chinese critics termed "Qing drama.” Dramas set in the Qing palace had also appeared in the late 1980s, with shows like The Last Emperor (1988) and Kang-Liang Reformation (1989) earning popular and critical acclaim. Interestingly, though, while the Qing dramas of the 1980s focused on the corruption and cultural decline of the late Qing, the Qing dramas of the 1990s and the early 2000s -- the revisionist Qing dramas -- shifted gears, paying tribute to the sage leaders of early Qing who oversaw a period of prosperity and national unity.
Revisionist Qing dramas

Yongzheng Dynasty (1999), Kangxi Dynasty (2001), and Qianlong Dynasty (2003), among others, feature the emperors and patriots who struggled against internal corruption and social injustice as well as external threats, feeding the public's fantasy for a time of heroic figures and events. Mesmerized by the palace politics and nostalgic for an era of upright rule that never was, the Chinese public genuinely welcomed such dramas, delighting in their contemporary relevance. Subjects and themes that would invite censorship in contemporary settings -- government corruption, political infighting and power struggles, moral cynicism, public unrest, etc. -- get primetime airing in revisionist Qing dramas.

Leading the charge of the revisionist Qing drama is the 44-episode primetime blockbuster Yongzheng Dynasty, or YD. YD features one of the most controversial Qing Dynasty emperors, Yongzheng. In portraying a moralistic emperor who forcefully fends off his political opponents, attacks corruption and fights to protect ordinary people, the show covertly insinuates a critical commentary on the state of affairs in contemporary Chinese society and politics. Yongzheng is deftly made to epitomize integrity and inner strength in a leader. In an era of rampant political corruption and moral cynicism, Yongzheng naturally appeals to Chinese audiences. To some, Yongzheng is suggestive of former Chinese Premier, Zhu Rongji, whose efforts to curb government corruption have earned him a reputation as a contemporary graft-buster. According to Asiaweek, Zhu himself was reportedly an ardent follower of the show.

YD has also drawn attention from overseas Chinese, making the revisionist Qing drama one of the most exportable Chinese television genres among the Chinese diaspora. Yet as the popularity of Qing drama has skyrocketed, the critical reception in China has been lukewarm. Critics charge the revisionist Qing drama with "emperor worshipping" and “totalitarian nostalgia," sentiment seen as roadblocks to political reform. The status of the revisionist Qing drama is consequently in flux: is it radical or reactionary? The critical tension over revisionist Qing drama reflects the broader conflict over China's path towards economic prosperity.

Indeed a revival of Confucian values as the solution to the Chinese state's current lack of guiding ideology is not universally endorsed by China's intellectuals and policy makers. Professor Hu Xingdou, a political scientist at the Beijing Institute of Technology, advocates adherence to more tangible systems of accountability like the rule of law and Western-style democratic elections. Hu considers Confucius's doctrine of suppressing one's desire and adhering to a high level of moral etiquette unrealistic in a modern society built upon material gains, and he promotes Western concepts of individual human rights and freedoms, democratic government and the rule of law.

Yet Confucius's notion of a self-sacrificing ruler dovetails neatly with China as a one-party state. Since coming to power three years ago, Hu Jintao's administration has often alluded to the Confucian precept of officials "dedicating themselves to the interests of the public." YD's portrayal of Yongzheng gives this vision a role model.

For Kang Xiaoguang, the ardent advocate for the revival of Confucius, the debate over whether or not to resurrect Confucius is already over and what is being decided now is whether to integrate his principles as part of the education system, a political ideology, or a national religion. The Chinese state is allocating a substantial fund to sponsor a worldwide network of schools to promote Chinese culture and language. The project, termed as the Chinese Bridge program, is perceived as the first step to a wider global acceptance of Confucian philosophy, and China's gift to the world.

http://www.asiaweek.com/asiaweek/99/0226/feat8.html

Qing dynasty emperor Yongzheng was probably not the kind of person you would like in your house. He executed family members, foes and subordinates alike. But for TV viewers in corruption-ridden China, that's a large part of the attraction about the man - Yongzheng was a graft-buster. Since it was first screened in January, the 44-part series Yongzheng Dynasty has dominated primetime rankings on Chinese TV. Apart from the chord it strikes with the current political mood, the series also has the draw of popular 46-year-old Tang Guoqiang as the king (who lived from 1678 to 1735). The actor (Romance of Three Kingdoms) is associated with nice-guy roles. The program is proving such a hit that the network has had to begin airing the drama from the start on another of its stations. Of its millions of fans, one has a particular interest in beating corruption. Premier Zhu Rongji is said to be an ardent follower.

That reminds me - I haven't see a mainland Judge Bao yet (I really like the HK ones). With the emphasis on corruption it can't be long in coming...

To be fair though - HK historical TV dramas (historical dramas are much more popular amongst Chinese then Westerners. They are considered mainstream eg. they are often used to promote the latest hot cute young things) for the last 30 years tend to promote Confucianism as well... You know though I *have* notice the prevalence of mainland Qing dramas. I thought it was a bit odd...I don't watch them because I don't like the Qing dynasty. That and the hairstyles and clothes of the period are ugly (yes, I really can be that shallow). Still one thing mainland actors do that HK actors don't is that they actually shave their heads. I've got to admire their dedication. And the theme songs sound pretty good...My parents seem to like the shows a lot. Maybe I should go and watch them.

 

[thetrooper]

I guess that your threads have great potential Uiler, but they are usually too long. Maybe I'm lazy, maybe I'm stupid... but there will be a cold day in Hell before I read something of this size.

 

[Dann]

I'm a fan of Uiler. I read all her threads.

I'm keeping my reservations about this thing. Confucianism has its merits, but also certain flaws. Hope they can manage it right, keeping the desirable aspects like social harmony, mutual respect, thirst for learning etc. while discarding the useless ones like conservatism, blind obedience towards elders and authority, unhealthy nostalgia, "bookism" etc. I for one do not look forward to another era of smug, inward-looking ennui.

About time this happened though. A lot of non-religious Chinese have been complaining about their people's lack of "spiritual anchors" ever since the end of personality cults. Guess people (most at least) truly need something else to believe in besides money. (For me money is enough. )

 

[Uiler]

I'm a fan of Uiler. I read all her threads.

I'm keeping my reservations about this thing. Confucianism has its merits, but also certain flaws. Hope they can manage it right, keeping the desirable aspects like social harmony, mutual respect, thirst for learning etc. while discarding the useless ones like conservatism, blind obedience towards elders and authority, unhealthy nostalgia, "bookism" etc. I for one do not look forward to another era of smug, inward-looking ennui.

Thanks

I hope they keep the feminism bit from Communism too.

China needs some moral grounding. Dog eat dog is not good in any type of society. Hopefully though this new Confucianism will manifest more towards the family-based Confucian teachings rather than move to state sanctioned militaristic nationalist brainwashing.

Anyway, this is interesting. Will the old champion Confucianism triumph yet again (with some changes to make it fit modern times) or will the upstart foreign challenger win? Will Westernisation succeed where Buddhism failed centuries ago?

Honestly though what should we call it? New Confucianism is too much like Neo-Confucianism. Maybe New New Confucianism I've been watching Dr Who...

But as I said before, the absolute best part of this is that Mao must be spinning in his grave. Mao played the part of Nero to the Chinese Confucians. Ah poor Mao, these last couple of decades have heaped injustice after injustice on you. First your party's shift to capitalism, now the shift back to Confucianism. The party you founded has now embraced the two things you hate most. I'd almost feel sorry for you if you weren't such a bastard.

 

[Winner]

Well, that is one from that category of things I have absolutely no opinion on

It is Chinese internal matter, it doesn't threaten us so I guess it is OK

 

[Rossiya]

i think it's good for the chinese to be practising their ancient religion back again.

 

[Dann]

I hope they keep the feminism bit from Communism too.

Of course they will. Females make up half the workforce now. The days where women are cloistered and kept in the home are long gone.

China needs some moral grounding. Dog eat dog is not good in any type of society. Hopefully though this new Confucianism will manifest more towards the family-based Confucian teachings rather than move to state sanctioned militaristic nationalist brainwashing.

Amen to that.

Anyway, this is interesting. Will the old champion Confucianism triumph yet again (with some changes to make it fit modern times) or will the upstart foreign challenger win? Will Westernisation succeed where Buddhism failed centuries ago?

Buddhism did not fail here (majority of religious Chinese today worship a mixed Taoist-Buddhist folk religion), but it made a huge compromise. It was Sinicized. Chinese Buddhism is nothing like what the Buddha's original disciples preached. There's no yearning for enlightenment nor quest for Nirvana, and no depth beyond "I light incense to the Buddhist gods and pray that they bless me in so-and-so endeavor..."

Honestly though what should we call it? New Confucianism is too much like Neo-Confucianism. Maybe New New Confucianism I've been watching Dr Who...

Who cares about the English name? The Chinese will always call it 儒学 (Ru-xue). Forever.

And notice it's a 学 (xue), meaning "field of knowledge" and not a 教 (jiao). Confucianism is a philosophy and a set of moral standards and nothing more. It is not a religion and should not be perceived as such. I still couldn't figure out how Firaxis created "Confucian missionaries" instead of including other more notable faiths.

But as I said before, the absolute best part of this is that Mao must be spinning in his grave. Mao played the part of Nero to the Chinese Confucians. Ah poor Mao, these last couple of decades have heaped injustice after injustice on you. First your party's shift to capitalism, now the shift back to Confucianism. The party you founded has now embraced the two things you hate most. I'd almost feel sorry for you if you weren't such a bastard.

Indeed.

 

[Xenocrates]

Does this mean that my wife will have to obey me?

 

[Dann]

Does this mean that my wife will have to obey me?

Sadly, no.

I yearn for the old days too. Today's women are too hard to please.

 

[Uiler]

Does this mean that my wife will have to obey me?

I suspect feminism will stay. Practical reality if nothing else. Females have had too much power for too long for the genie to be stuffed back into the bottle (at least without destroying the economy). To compete with Buddhism, Confucianism introduced elements of spirituality. To compete now it will probably incoporate some things like feminism.

 

[Shaihulud]

I don't particularly like the confucian way of thinking. It promotes implicit trust and respect in authority which i believe leads to tyranny. Its selling point is an "orderly" society, with heirachies. Firstly a person does not need Confucious to teach him morals other than a person need religon to be moral, self-discipline, social harmony, strong families and a reverence for education are not just the sole province of Confucianism. Using Taiwan, Hong Kong and Singapore as models of Confucian virtues is misplaced, they are the most mercantile nations, and Confucius hated the Mercantile class.

 

[Uiler]

I don't particularly like the confucian way of thinking. It promotes implicit trust and respect in authority which i believe leads to tyranny. Its selling point is an "orderly" society, with heirachies. Firstly a person does not need Confucious to teach him morals other than a person need religon to be moral, self-discipline, social harmony, strong families and a reverence for education are not just the sole province of Confucianism. Using Taiwan, Hong Kong and Singapore as models of Confucian virtues is misplaced, they are the most mercantile nations, and Confucius hated the Mercantile class.

Yes that's true about the mercentile class. But like all philosophies/religions that endure, Confucianism can be altered to fit the circumstances of the day. A little of extra emphasis on these teachings here, a bit of selective amnesia there, a few stirring "reinterpretations" and voila. This has happened with Confucianism before. It can't be worse from a purist POV than adding sprituality and mysticism to Confucianism which happened in the past with great success. It's already happened with the extremely mercentile yet still rather traditional Chinese diaspora families, esp. in some places in SE Asia. The adaptation has already been made in practise amongst smaller Chinese communities and also in city-states like Singapore. What we're talking about here is making it official and extending it to a larger scale.

 

[punkbass2000]

I'm a fan of Uiler. I read all her threads.

Same here.

 

[Dann]

I don't particularly like the confucian way of thinking. It promotes implicit trust and respect in authority which i believe leads to tyranny. Its selling point is an "orderly" society, with heirachies.

Why else do you think the Chinese government likes it now?

Firstly a person does not need Confucious to teach him morals other than a person need religon to be moral, self-discipline, social harmony, strong families and a reverence for education are not just the sole province of Confucianism.

That's because you already are a confident, moral and upright person in the first place, and thus need no spiritual crutches like religion or some ancient philosophy. The same cannot be said, however, for most other people...

Using Taiwan, Hong Kong and Singapore as models of Confucian virtues is misplaced, they are the most mercantile nations, and Confucius hated the Mercantile class.

They are also, to a degree, much, much more Westernized than China itself. Everyone seems to be forgetting that.

Personally I believe that a blend of Confucian and Western thinking is the way to go, taking the best from both and discarding the bad.

 

[Jeff Yu]

Thanks

I hope they keep the feminism bit from Communism too.

China needs some moral grounding. Dog eat dog is not good in any type of society. Hopefully though this new Confucianism will manifest more towards the family-based Confucian teachings rather than move to state sanctioned militaristic nationalist brainwashing.

Anyway, this is interesting. Will the old champion Confucianism triumph yet again (with some changes to make it fit modern times) or will the upstart foreign challenger win? Will Westernisation succeed where Buddhism failed centuries ago?

Honestly though what should we call it? New Confucianism is too much like Neo-Confucianism. Maybe New New Confucianism I've been watching Dr Who...

But as I said before, the absolute best part of this is that Mao must be spinning in his grave. Mao played the part of Nero to the Chinese Confucians. Ah poor Mao, these last couple of decades have heaped injustice after injustice on you. First your party's shift to capitalism, now the shift back to Confucianism. The party you founded has now embraced the two things you hate most. I'd almost feel sorry for you if you weren't such a bastard.

As always, an insightful and interesting post, Uiler? Just wondering, were you born in China, or are you just well-versed in Chinese education and culture?

Anyway, I can't really see what kind of difference any kind of official Confucian revival will make. The beneficial parts of Confucian culture (work ethics, value placed in education and hard work) are already well-immersed in Chinese culture, as the Confucian philosophy of government (the authoritarian autocratic state run by technocrats), and we certainly don't need a return to their insular, xenophobic attitudes, their sexism, extreme conservatism, or anti-commerce bias.

About time this happened though. A lot of non-religious Chinese have been complaining about their people's lack of "spiritual anchors" ever since the end of personality cults. Guess people (most at least) truly need something else to believe in besides money. (For me money is enough. )

Blame our ancestors for their lack of spiritual creativity. For thousands of years, we've had nothing to worship except for the veneration of our ancestors, mythological gods, and ancient folk heroes and saints. That, and the incompatability of most world religions with Chinese culture:

• Buddhism: You want me to leave my family AND give up my money and worldly possession? Are you friggin nuts?
• Islam and Judaism: You mean China's most popular meat, pork, is now off limits?
• Christianity: Wait, so you mean I have to wait till the NEXT life to reap the benefits, and possibly willingly suffer persecution and martyrdom in the meantime? But I need success with my fortune/money/school/love life now!
• Hinduism: How could a billion lactose intolerant people possibly worship cows?

 

[The Last Conformist]

Personally I believe that a blend of Confucian and Western thinking is the way to go, taking the best from both and discarding the bad.

A number of bad aspects of Confucianism have been mentioned here; extreme sexism*, anti-commerce attitudes, conservativism - I assume you prefer Western ideas here. Just out of curiosity, what would be some fields where you prefer Confucian to Western thinking?


* It seems a common idea among Western feminists that their culture is traditionally an exceptionally misogynistic one. To the probable dispair of Bozo, I'm not going to blame this on Western self-hatred, but on a blend of ignorance and romantic exoticism.

 

[Jeff Yu]

A number of bad aspects of Confucianism have been mentioned here; extreme sexism*, anti-commerce attitudes, conservativism - I assume you prefer Western ideas here. Just out of curiosity, what would be some fields where you prefer Confucian to Western thinking?

Such ideals were part of a state ideology called Neo-Confucianism, that were never the beliefs of a majority of the Chinese population. It was imposed top down by a bunch of conserative Mandarins in late imperial China. Parts of China, especially the south, were thriving centers of commerce and trade, but it was seen as being ideologically wrong by the Neoconfucians of the later imperial dynasties. Neo-Confucianism is merely one of the countless competing state ideologies throughout Chinese history.

As for suscribing to western or eastern idealogies, I'm a pragmatic guy and I think rigid adherence to ANY kind of ideology is self-limiting. I think the best way, as Deng Xiaoping said, is to "Seek truth from facts", and go with what works best, regardless of where it comes from.

 

[Dann]

A number of bad aspects of Confucianism have been mentioned here; extreme sexism*, anti-commerce attitudes, conservativism - I assume you prefer Western ideas here. Just out of curiosity, what would be some fields where you prefer Confucian to Western thinking?

Jef Yu already mentioned some:

...The beneficial parts of Confucian culture (work ethics, value placed in education and hard work) are already well-immersed in Chinese culture...

I'd like to add 1) emphasis on family and society rather than the individual (extreme individualism is why you have lots of silly lawsuits, emo kids and disaffected teenagers), 2) avoidance of conflict (this could take many forms) and negotiating a compromise satisfactory to both instead, and also 3) emphasis on duties to your country before exercise of your rights.

 

[The Last Conformist]

@Dann: Thanks.

@Jeff Yu: Your point being?

 

[Uiler]

As always, an insightful and interesting post, Uiler? Just wondering, were you born in China, or are you just well-versed in Chinese education and culture?

Thanks very much

I was born in China. I spent my earliest years in one of those poor villages that time forgot (it's in Guangdong so it's got money now) - no electricity, no running water, dirt roads. I was a second child too (not a great idea). Ah, great fun.

However, my family emigrated out of China when I was young so I did my schooling in the West. We do go back to visit our family and friends in China though. We managed to go to a place which seems to have substantial numbers of people originally from our village or general area so I grew up with them, esp. since my parents only really wanted us to play with "approved" children - namely other Chinese (a sentiment which seemed to have been shown by all the other Chinese). If they were "our" people who spoke the same "language" even better. It's probably a good thing I insisted on going to a public school instead of the private school my parents wanted me to go too with the other Chinese. Chinese do tend to be too cliquey. Then I go to uni and start hanging around Chinese students for some reason.

At home, my brothers and I were almost single-handedly brought up by my grandparents, especially my grandmother who is very conservative and strict. She used to berat my brothers and I for using given names. She didn't use to tell fairy tales, she prefered Confucian morality stories where a child's sacrifice for their parents would be rewarded by Buddha or other gods, usually in the form of treasure. The Goddess of Mercy wasn't just someone you prayed to. She actually comes down to personally visit you (three times my granny claims). She also loves to talk about the past and I think we've gone through her life story, the life story of my grand-dad, my parents, and my great-grandparents. She also loves to gossip about people she used to know back in China. Actually now that I think about, everything with my grandmother seems to go back to a Confucian morality story.

I also read a lot about China too I guess.

BTW I *loved* your post about Chinese reaction to different religions It's up there with my "Stuff Happens" T-shirt which details different religions' reaction to "stuff" e.g. "Judaism - why does stuff always happen to us?"