Religious Traditions in Politics: Confucianism

Author(s):  
Youngmin Kim ◽  
Se-Hyun Kim ◽  
Ji Hye Song

Because of the missionary activities of Jesuits in late imperial China and the world religions paradigm that emerged in the late 19th century, scholars tend to view Confucianism as a world religion. However, Confucianism does not fit into disciplinary boxes neatly. Accordingly, Confucian religiosity has been the subject of much debate among scholars. The answer depends largely upon how one defines religion and Confucianism. However, Confucianism and religion are not self-evident categories, but historically conditioned entities. Central to the theoretical discussion of Confucian religiosity has been the idea of transcendence. To many, Confucianism does not seem a type of religion because it does not put God at the center of attention. To others, Confucianism upholds immanent transcendence as its ideal, which does not impose an other-worldly standard but instead suggests human perfectibility. By invoking the notion of immanent transcendence, scholars caution us not to take European Christianity for granted and not to close our eyes to the array of alternative forms of religion. In addition to this theoretical debate, there have been other types of study on religious aspects of Confucianism. Anthropologists and historians have been studying practices of Confucian religious rituals in Chinese history. Rituals were a powerful method that rulers, throughout the dynasties, have employed to legitimize their rule. As with other rituals, imperial authorities patronized various rituals in the hope of attaining the support of their subjects. However, from its inception, Confucian rituals became complex interpretive arenas in which various social actors disputed, accommodated, negotiated, and rearticulated the Confucian orthodoxy according to their interests. Throughout the 20th century, mainland Chinese politicians and intellectuals often stigmatized Confucianism as the cause of China’s downfall. However, Confucianism, which had been regarded as only a hindrance by the Communists, currently appears to be a resource with which to remake China.

Author(s):  
Wu Fei

In Confucianism, suicide is thought of as an acceptable way to protect one’s dignity and virtue: in late imperial China, suicide was required for intellectuals who had survived their emperor, and for women who had been raped. Nevertheless, most Confucian intellectuals do not consider suicide the best choice to pursue human virtue. Although Qu Yuan—the great poet and the person responsible for the most famous suicide in Chinese history—is often praised for his loyalty and virtues, he is also criticised for being narrow-minded. According to the Taoist teachings of Zhuangzi, one should not be too concerned about worldly affairs, including life and death. Examining ideas on life and death found in Confucianism and Taoism provides a deeper cultural understanding of possible underlying motives for committing suicide. This knowledge can contribute to more effective suicide prevention.


1993 ◽  
Vol 35 (2) ◽  
pp. 211-238 ◽  
Author(s):  
Antonia Finnane

The convention for introducing biography in the Chinese textual tradition is to identify the subject not only by his name but also by his native place. The classic formula used for this purpose is set out in the preface to “The True Story of Ah Q,” in which Lu Xun remarks that “when writing biography, it is the usual practice to begin ‘so-and-so, from such-and-such place’ ” (Lu 1959 [1921]: 93). This formula was adopted in official documents, popular stories, obituaries and tomb epitaphs as well as in formal biographies or biographical notices. There were variations in its form, in which the person was identified as being “native of this place, living in that place” or “originally of this place, now of that place.” But in any event, a man was, and still is, normally identified by both his personal name and the name of his place of origin, just as a woman was usually identified by the names of her father and her husband. The problem for Lu Xun as fictional biographer was that Ah Q's name was a matter of debate and his place of origin unknown: He floated unmoored through Chinese society.


2019 ◽  
Vol 49 (1) ◽  
pp. 9-82
Author(s):  
Yang Yuda ◽  
Nanny Kim

The silver metallurgy of late imperial China has rarely been the subject of specific studies because silver exploitation has long been considered of minor importance and traditional sources are scarce. This article is an attempt at filling the research gap of the period from the Song to the late Qing. With a focus on the silver mines of the Southwest and the adjoining borderlands and employing an approach that combines textual analysis with the study of remains and oral histories, it presents a systematic discussion of process steps and traces technological transformations.


NAN Nü ◽  
2019 ◽  
Vol 21 (2) ◽  
pp. 276-304
Author(s):  
Yanbing Tan

AbstractWang Yun’s (1749-1819) Fanhua meng (A Dream of Glory, 1769) is one of the very few extant chuanqi plays written by women in late imperial China. Its female protagonist, who is frustrated by social restrictions placed on women, transforms into a man in a dream. The dream content revolves around the protagonist’s romantic adventures, which feature many awkward and laughable moments. As a fantasy about transgender experience, Fanhua meng has been the subject of critique for its embrace of patriarchal values as well as praise for its reflection on patriarchal depravity. These conflicting views attest to the complexity of Wang Yun’s use of humor in the play. This article explores how and why Wang Yun depicts her protagonist’s journey of desire in a comic mode, and how Wang’s contemporary male readers responded to Wang’s humor. It argues that Wang’s use of humor provides a palatable coating for a provocative reflection on the male privilege of being a desiring subject. As a whole, Wang’s play challenges the vision of worldly success promoted by the long-established and male-dominated chuanqi drama tradition. As a case study, this article draws attention to humor as a mode of self-writing for women writers in late imperial China.


NAN Nü ◽  
2004 ◽  
Vol 6 (2) ◽  
pp. 177-240 ◽  
Author(s):  
Eugenio Menegon

AbstractIn late imperial China chastity of a widowed or betrothed woman, rather than virginity per se, was considered the core female virtue in social practice, in literary discourse, and in law. However, religious chastity as offered in Buddhism and other Chinese religious traditions was a way for women to evade the strictures of married life. This helps explain why, when introduced in the seventeenth century by Spanish Dominican friars, the concept of virginity as a prerequisite for consecrated religious life found enthusiastic acceptance among some women in Fujian province. To legitimize virginity as a virtue and a perpetual state of life for some Chinese women, missionaries and their converts ingeniously revised the meaning of filiality, claiming a place for Christian filiality within orthodox boundaries of filial piety (xiao), while suggesting that Christianity offered a truer meaning of filiality, subordinated to the divine prerogatives of the Christian God.


Author(s):  
Judith A. Berling ◽  
James Hayes ◽  
Robert E. Hegel ◽  
Leo Ou-fan Lee ◽  
Victor H. Mair ◽  
...  

2019 ◽  
Vol 4 (1) ◽  
Author(s):  
Ahmad Ubaidillah ◽  
Misbahul Khoir

The objectives of research include; first, to describe what local Islamic working ethos are as the basis for the resilience of songkok, whip and slap handicraft businesses in Serah Panceng Gresik Village. Second, to describe the resilience of the songkok, whip and slap handicraft business in the village of Serah Panceng Gresik. This study is a qualitative-descriptive study with the aim of understanding the phenomena experienced by the subject of research including behavior, perception, motivation, and action holistically by utilizing various scientific methods. Data collection methods include; Observation, In-depth Interview or Focus Group Discussion, Documentation. Data analysis techniques include: processing and preparing data for analysis, reading the entire data, analyzing in more detail by coding data, considering detailed instructions that can help the coding process, giving descriptions that will be presented in the report, interpreting and interpreting data. The results showed that in Serah Village local Islamic working ethos were preserved by the community, such as alms giving, reading dziba', reading tahlil, attending haul akbar, and reading sholawat together every Friday. Although in the tradition it does not involve songkok, whip, and slap directly, there is a good impact to support the resilience of songkok, but not whip, and slap production. Religious rituals by praying together asking Allah to facilitate and carry out business in production songkok, whip, and slap are an expression of gratitude for what God gave to the people of Serah Village. All economic activity done by Serah community is meant to get God’s willing. Keywords: Islamic Working Ethos, Handicraft Businesses


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