3. Buddhism, Confucianism, Daoism
• Buddhism — Health of the Mind, harmony mind & spirit
• Daoism — Health of the body, harmony body & nature
• Confucianism — Health of society, social harmony
6. Shang Di
Lord of Heaven
Developed during Shang Dynasty
Never achieved a following
But allegedly pre-existed
The supreme deity
7. Pangu
First Man
Born out of Chaos in an Egg
Separated heaven & earth
Carved valleys and mountains
Separated Land from Sea
Britannica, T. Editors of Encyclopaedia (2022, January 23). Pan Gu. Encyclopedia Britannica. https://www.britannica.com/topic/Pan-Gu
8. Pangu
Ordered the world
By creating the Yin / Yang
Britannica, T. Editors of Encyclopaedia (2022, January 23). Pan Gu. Encyclopedia Britannica. https://www.britannica.com/topic/Pan-Gu
9. Pangu
Some legends dragon
Blood - rivers
Breath — wind
Eyes — Moon & Sun
Britannica, T. Editors of Encyclopaedia (2022, January 23). Pan Gu. Encyclopedia Britannica. https://www.britannica.com/topic/Pan-Gu
12. Fu Xi
Husband of Nuwa
Domesticated animals
Taught man to hunt, fish, cook
Instituted Marriage
Offered first sacrifices
Britannica, T. Editors of Encyclopaedia (2019, August 14). Fu Xi. Encyclopedia Britannica. https://www.britannica.com/topic/Fu-Xi
13. Shennong
Second emperor of China
Invented/Cultivated Tea
Cataloged medicinal plants
Invented farming
Britannica, T. Editors of Encyclopaedia (2019, September 11). Shennong. Encyclopedia Britannica. https://www.britannica.com/topic/Shennong
16. Demographics
Country Distribution Total
Worldwide 1% 73,580,000
China 4.4% 61,500,000
Taiwan 44% 10,372,000
Hong Kong 14.2% 1,066,000
North America < 1% 30,000
https://www.worlddata.info/religions/taoism.php
Pluralism project at Harvard, 2020
19. Warring States
Period in China
481 - 221 BC
Zhou Dynasty declined leaving a
power vacuum. Warring States
Period seven states fought each
other in China
Mark, Joshua. (2020). Lao-Tzu in World History Encyclopedia. Retrieved from https://www.worldhistory.org/Lao-Tzu/
20. Period of
Philosophers
Try to stop the Wars
How to govern in peace
Mark, Joshua. (2020). Lao-Tzu in World History Encyclopedia. Retrieved from https://www.worldhistory.org/Lao-Tzu/
21. Lao Tze
6th - 4th century BC
Means: Old Master
Chujen Village, Chu Province
Mark, Joshua. (2020). Lao-Tzu in World History Encyclopedia. Retrieved from https://www.worldhistory.org/Lao-Tzu/
22. Lao Tze
Curator of the Royal Library in Chu
Developed empath for people
Began to believe if people are
aligned with a central cosmic force
(the Dao), they’d return to original
state of harmony
Mark, Joshua. (2020). Lao-Tzu in World History Encyclopedia. Retrieved from https://www.worldhistory.org/Lao-Tzu/
23. Lao Tze
Suffering comes from disharmony
And being out of harmony with the
Dao
Mark, Joshua. (2020). Lao-Tzu in World History Encyclopedia. Retrieved from https://www.worldhistory.org/Lao-Tzu/
27. Dao De Ching
Lao Tzu decided to travel China and
convince people to live in harmony with
nature That would lead them to live in
harmony with each other He road a water
buffalo West, the Gate Keeper advised
him to write down his manuscript He sat
on a rock and wrote it all down It became
the Dao de Ching Then road through the
Western Pass and vanished never to be
seen again.
Mark, Joshua. (2020). Lao-Tzu in World History Encyclopedia. Retrieved from https://www.worldhistory.org/Lao-Tzu/
28. Classical Period
5th - 3rd century BC
Philosophy Popularized
Qin Dynasty Dominated
https://plato.stanford.edu/entries/zhuangzi/
29. Zhuangzi
369 - 286 BC
Shangqiu, Henan Province
Philosopher known as Master Zhuang
Edited his books
Popularized the writings
https://plato.stanford.edu/entries/zhuangzi/
32. Beliefs
1. There are no bad people, just people who behave badly
2. People behave badly because they were not properly educated
3. Proper education means living in harmony with the universe
4. Living in harmony with the universe means submitting &
fl
exibility
Mark, Emily. (2016). Taoism. in World History Encyclopedia. Retrieved from https://www.worldhistory.org/Taoism/
33. Principles of Daoism
1. Li - the observation that everything is always changing
2. Dao - (the way) the harmony & order throughout the universe
3. Goal - to move in harmony with the Dao
4. Wu Wei - Acts we do to live in harmony with Dao
5. Pu - Being uncut wood or unformed clay to be formed by the Dao
Mark, Emily. (2016). Taoism. in World History Encyclopedia. Retrieved from https://www.worldhistory.org/Taoism/
35. The Dao
Something unformed and complete Before
heaven and Earth were born, Solitary and
silent, Stands alone and unchanging. Pervading
all things without limit. It is like the mother of
all things under heaven…call it Dao.
(Laozi, 1993, Dao De Ching chapter 25)
39. Qi, - Is believed to be part of everything that exists, as
a “life force” or “spiritual energy” that pervades the
natural world. It constitutes all things and,
simultaneously, is the engine behind all worldly
transformations.
https://www.newworldencyclopedia.org/entry/Qi
Qi. (2019). New World Encyclopedia
40. The most fundamental concept of Daoist environmental ethos is Dao or "Way." It can be understood
metaphysically as the underlying source and power of the universe, practically as the way in which
the world functions, or analytically as the way in which people can (or cannot) speak about reality.
Qi is the material energy of the universe, the basic stuff of nature. In ancient sources it is
associated with the mist, fog, and moving clouds. The character for qi as it appears in the oracle
bones of the Shang Dynasty (1766-1122 BCE), consists of two parts: an image of someone eating
and grain in a pot. Combined, these parts signal qi, the quality which nourishes, warms,
transforms, and rises. Qi, therefore, is contained in the foods we eat and the air we breathe. But
more subtly it is also the life force in the human body and as such is the basis of all physical vitality.
By extension, qi also denotes anything perceptible but intangible: atmosphere, smoke, aroma,
vapor, a sense of intuition, foreboding, or even ghosts. There is only one qi, just as there is only
one Dao. But it, too, appears on different levels of subtlety and in different modes. At the center,
there is primordial qi, prenatal qi, or true, perfect qi; at the periphery there is postnatal qi—like the
measurable Dao it is in constant motion and divided according to categories such as temperature,
density, speed of
fl
ow, and impact on human life.
Kohn, Livia. (2005). Health and Long Life the Chinese Way. Three Pines Press. p. 9.
41. Qi is the basic material of all that exists. It animates life and furnishes functional power of events. Qi is the
root of the human body; its quality and movement determine human health. Qi can be discussed in terms of
quantity, since having more means stronger metabolic function. This does not mean that health is a
byproduct of storing large quantities of qi. Instead, there is a normal or healthy amount of qi in every person
and every aspect of nature, and health manifests in their overall balance and harmony, moderation and
smoothness of
fl
ow. This
fl
ow is envisioned as a complex system of waterways both in nature and in the
human body. In the later, the "Ocean of Qi" is in the abdomen; rivers of qi
fl
ow through the upper torso, arms,
and legs; springs of qi sprout at the wrists and ankles; and wells of qi are found in the
fi
ngers and toes. In
nature and the body, even a small spot in this complex system can in
fl
uence the whole, so that overall
balance and smoothness are the general goal.
Human and natural life is the accumulation of qi; death is its dispersal. After receiving a core potential of
primordial qi at birth, people throughout life need to sustain it. They do so by drawing postnatal qi into the
body from air and food, and from other people through sexual, emotional, and social interaction. But they
also lose qi through breathing bad air, living in polluted conditions, overburdening or diminishing their bodies
with food and drink, or getting involved in negative emotions and excessive sexual or social interactions.
Health in the universe is not just the absence of symptoms and ailments. It is the presence of a strong vital
energy and of a smooth, harmonious, and active
fl
ow of qi in a steady alteration of yin and yang according to
the system of the
fi
ve phases which are symbolized by
fi
ve material objects:
(Kohn, 2005. p. 9)
48. Creative Cycle
Wood feeds
fi
re
Fire creates Earth (ash)
Earth produces Metals
Metals attract Water (condensation)
Water feeds Wood
(Conner, 2020 Adducation)
49. Weakening Cycle
Counter clockwise
Wood drinks up Water
Water rusts Metal
Mining metal depletes the earth
Earth extinguishes Fire
Fire Burns up Wood
(Conner, 2020 Adducation)
58. Fu Xi
Dragon
Studied patterns of nature in the
sky and earth
Markings on birds rocks and
animals
Found that everything reduced to
eight trigrams
Weinberger, 25 Feb 2016, “What is the I Ching?”
60. I Ching
Dragon wrote the book of changes
Eight trigrams
The broken line is Yin, the solid
line the yang
The universe is multiple
combinations of the yin yang
63. Arranging pieces in living spaces to create
balance with the natural world
To harness energy forces and establish
harmony between objects and their
environment
64. Feng Shui
The philosophy of feng shui is a practice of arranging
the pieces in living spaces in order to create
balance with the natural world. The goal is to harness
energy forces and establish harmony between an
individual and their environment.
Cho, A. 26 Jan 2021 “The Basics of Feng Shui”
65. Feng Shui
• Commanding Position - spot furthest from door
• Bagua - energy map superimposed over
fl
oor plan
of your room
Cho, A. 26 Jan 2021 “The Basics of Feng Shui”
67. Family (Zhen)
• Goal: Healthy Family, new beginnings
• Shapes: Columnar, rectangular furniture
• Colors: Green, blues, teal
• Season: Spring
• Number: 4 pieces of furniture
• Composition: Yang wood
Cho, A. 26 Jan 2021 “The Basics of Feng Shui”
71. 25:1. There was something unde
fi
ned and complete, coming into existence
before Heaven and Earth. How still it was and formless, standing alone, and
undergoing no change, reaching everywhere and in no danger (of being
exhausted)! It may be regarded as the Mother of all things.
25:2. I do not know its name, and I give it the designation of the Tao (the Way or
Course). Making an effort (further) to give it a name I call it The Great.
25:3. Great, it passes on (in constant
fl
ow). Passing on, it becomes remote.
Having become remote, it returns. Therefore the Tao is great; Heaven is great;
Earth is great; and the (sage) king is also great. In the universe there are four
that are great, and the (sage) king is one of them.
25:4. Man takes his law from the Earth; the Earth takes its law from Heaven;
Heaven takes its law from the Tao. The law of the Tao is its being what it is.
http://classics.mit.edu/Lao/taote.mb.txt
72. 27:1. The skilful traveller leaves no traces of his wheels or footsteps;
the skilful speaker says nothing that can be found fault with or blamed;
the skilful reckoner uses no tallies; the skilful closer needs no
bolts or bars, while to open what he has shut will be impossible;
the skilful binder uses no strings or knots, while to unloose what
he has bound will be impossible. In the same way the sage is always
skilful at saving men, and so he does not cast away any man; he is
always skilful at saving things, and so he does not cast away anything.
This is called 'Hiding the light of his procedure.'
27:2. Therefore the man of skill is a master (to be looked up to) by
him who has not the skill; and he who has not the skill is the helper
of (the reputation of) him who has the skill. If the one did not honour
his master, and the other did not rejoice in his helper, an (observer),
though intelligent, might greatly err about them. This is called 'The
utmost degree of mystery.'
http://classics.mit.edu/Lao/taote.mb.txt
74. Grand Master
Four Assistants
Recites of Prayers or Spells
Put to music
Dean, K. (1993). Taoist ritual and popular cults in southeast China. Princeton University Press.
75. Hungry Ghost Festival
Hungry Ghost Festival (Romuald, a photographer in Hong
Kong)
According to traditional Chinese belief, the seventh month in
the lunar calendar is when restless spirits roam the earth.
Many Chinese people make efforts to appease these transient
ghosts, while ‘feeding’ their own ancestors – particularly on
the 15th day, which is the Yu Lan or Hungry Ghost (Romuald
is a photographer, in Hong Kong)
Dean, K. (1993). Taoist ritual and popular cults in southeast China. Princeton University Press.
78. Demographics
• Worldwide 6,111,000 followers
• Taiwan, Korea, Japan, China, and Vietnam
Association of Religion Data Archives (2006)
https://worldhistorya3.weebly.com/
85. School Curriculum
Han Dynasty (206 BC - 220 AD)
It was whilst he was teaching in his school
that Confucius started to write. Two
collections of poetry were the Book of Odes
(Shijing or Shi king) and the Book of
Documents (Shujing or Shu king). The
Spring and Autumn Annals (Lin Jing or Lin
King), which told the history of Lu, and the
Book of Changes ( Yi Jing or Yi king) was a
collection of treatises on divination.
https://www.ancient.eu/Confucius/
86. Mencius (Mang Tze)
372-289 BC
Popularized Confucius
Writing down his teachings
https://www.ancient.eu/Confucius/
87. Temples Built
Tang Dynasty (618 - 907 AD)
It was whilst he was teaching in his school
that Confucius started to write. Two
collections of poetry were the Book of Odes
(Shijing or Shi king) and the Book of
Documents (Shujing or Shu king). The
Spring and Autumn Annals (Lin Jing or Lin
King), which told the history of Lu, and the
Book of Changes ( Yi Jing or Yi king) was a
collection of treatises on divination.
https://www.ancient.eu/Confucius/
91. Confucianism
'Heaven does not have two suns and the
people do not have two kings'. A
consequence of this idea is that, just as
there is only one cosmic environment,
there is only one true way to live and only
one correct political system. If society fails
it is because sacred texts and teachings
have been misinterpreted; the texts
themselves contain the Way but we must
search for and find it.
https://www.ancient.eu/article/969/confucianism-in-ancient-korea/
92. Philosophy
1. People are innately good & inclined to choose good
2. People choose wrong because of ignorance
3. People are ignorant of the moral code
4. People can be educated in the moral code
5. People educated in moral code will choose good
https://www.ancient.eu/Confucianism/
93. Philosophy
1. Tian (Heaven) is the source and sustainer of life
2. Understanding one’s relationship to Tian and one’s place in
the universe establishes order
https://www.ancient.eu/Confucianism/
94. Five Virtues
1. Ren – benevolence
2. Yi – righteousness
3. Li – ritual
4. Zhi – knowledge
5. Xin - integrity
1. Xiao – filial piety
2. Zhong – loyalty
3. Jie – contingency
4. Yi – justice/righteousness
Four Constants
Guo, Qiyong et al. (2012). The values of Confucian benevolence. Frontiers of philosophy in China 7(1) pp. 20-54.
https://www.jstor.org/stable/44259370
95. Implications of Virtues
• Honor and respect parents
• Observe hierarchy of authority
• Remember duty to family and the emperor
Guo, Qiyong et al. (2012). The values of Confucian benevolence. Frontiers of philosophy in China 7(1) pp. 20-54.
https://www.jstor.org/stable/44259370
99. Books of Confucianism
• Five Classics
• Four Books of Learning
Academic.hamilton.edu/asian_studies
100. Five Classics
1. Book of Odes
2. Book of Documents
3. Book of Rites
4. Spring & Autumn Annals
5. Book of Changes (I-Ching)
Academic.hamilton.edu/asian_studies
101. Four Books of Learning
1. The Great Learning
2. The Analects
3. The Book of Mencius
4. The Doctrine of the Mean
Academic.hamilton.edu/asian_studies
102. Five Classics
Wujing
1. Book of Odes
2. Book of Documents
3. Book of Rites
4. Spring & Autumn Annals
5. Book of Changes
https://www.ancient.eu/Confucius/
103. Book of Odes
T h e B o o k o f O d e s i s a l s o
translated as the Book of Songs or
Book of Poetry. The Book of Odes
is comprised of 305 poems dealing
with a range of issues, including
love and marriage, agricultural
concerns, daily lives, and war. The
Book of Odes contains different
categories of poems, including folk
songs and hymns used in sacrifice.
Kongzi is believed to have selected
the 305 poems in this collection
from a much wider collection.
https://academics.hamilton.edu/asian_studies/home/CultTemp/sitePages/
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veclassics.html
104. How is the Night?
How is the night?
The night's not yet ended.
Courtyard torches are lit;
our lord is coming,
his bridle-bells make tinkling
sounds.
How is the night?
The night's not yet over.
Courtyard torches shimmer
and shine:
our lord is coming,
his bridle-bells make jangling
sounds.
How is the night?
The night gives way to dawn.
Courtyard torches are
glimmering:
our lord is coming,
I can see his banners!
Kizer, K. (2002). Poem 152 in Chinese poetry. https://www.litkicks.com/BookOfOdes
105. Book of Documents
T h e B o o k o f D o c u m e n t s i s a
compilation of 58 chapters detailing
the events of ancient China. The Book
of Documents tells the deeds of the
early sage-kings Yao and Shun. These
narratives are influential in the
development of the understanding of
a sage. The compilation also includes
the history of the Xia, Shang, and
Z h o u d y n a s t i e s . T h e B o o k o f
Documents is often considered the
first narrative history of ancient
China.
https://academics.hamilton.edu/asian_studies/home/CultTemp/sitePages/
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veclassics.html
106. Book of Rites
The Book of Rites described the
social norms, governmental
organization, and the ritual
conduct during the Zhou dynasty.
Believed to have been compiled
by Kongzi, the Book of Rites is the
f o u n d a t i o n o f m a n y r i t u a l
principles that arise in later
imperial China. According to the
Book of Rites, proper ritual
conduct would maintain harmony
i n t h e e m p i r e , a s w e l l a s
emphasize the virtue of piety.
https://academics.hamilton.edu/asian_studies/home/CultTemp/sitePages/
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veclassics.html
107. Book of Rites
• If a man be sitting, let him do so as a personator of the
deceased; if he be standing, let him do so (reverently), as
in sacrificing
• In going to take counsel with an elder, one must carry a
stool and a staff with him (for the elder's use). When the
elder asks a question, to reply without acknowledging one's
incompetency and (trying to) decline answering, is contrary
to propriety
https://www.sacred-texts.com/cfu/liki/liki01.htm
108. All wisdom comes from the Lord, and so
do common sense and understanding
(Proverbs 2:6, CEV)
109. When a man sees an intimate friend of his father, not to presume to
go forward to him without being told to do so; nor to retire without
being told; nor to address him without being questioned:--this is the
conduct of a filial son, 5. A son, when he is going abroad, must
inform (his parents where he is going); when he returns, he must
present himself before them. Where he travels must be in some fixed
(region); what he engages in must be some (reputable) occupation.
6. In ordinary conversation (with his parents), he does not use the
term 'old' (with reference to them)[2]. 7. He should serve one twice
as old as himself as he serves his father, one ten years older than
himself as an elder brother; with one five years older he should walk
shoulder to shoulder, but (a little) behind him. 8. When five are
sitting together, the eldest must have a different mat (by himself)[3].
9. A son should not occupy the south-west corner of the apartment,
https://www.sacred-texts.com/cfu/liki/liki01.htm
111. Spring & Autumn Annals
As the longest of the Five Classics,
the Spring and Autumn Annals is a
historical chronicle of the State of
Lu. Unlike the Book of Documents,
the Spring and Autumn Annals
appear to have been created
specifically for annalistic purposes.
The Spring and Autumn Annals was
traditionally understood as being
written by Confucius, but modern
scholars believe the text was
a c t u a l l y w r i t t e n b y va r i o u s
chroniclers from the State of Lu.
https://academics.hamilton.edu/asian_studies/home/CultTemp/sitePages/
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112. Book of Changes
I- Ching
The Book of Changes contains a
system of divination, which is
centered largely around the
principles of yin and yang. The
Book of Changes has also been
translated as I Ching or Classic of
Changes. Some of the divination
practices are still used today.
https://academics.hamilton.edu/asian_studies/home/CultTemp/sitePages/
fi
veclassics.html
113. Five Classics
Wujing
It was whilst he was teaching in his school
that Confucius started to write. Two
collections of poetry were the Book of Odes
(Shijing or Shi king) and the Book of
Documents (Shujing or Shu king). The
Spring and Autumn Annals (Lin Jing or Lin
King), which told the history of Lu, and the
Book of Changes ( Yi Jing or Yi king) was a
collection of treatises on divination.
https://www.ancient.eu/Confucius/
114. 1. In the first (or lowest) NINE, undivided, (we see
its subject as) the dragon lying hid (in the deep). It
is not the time for active doing.
2. In the second NINE, undivided, (we see its
subject as) the dragon appearing in the field. It will
be advantageous to meet with the great man.
3. In the third NINE, undivided, (we see its subject
as) the superior man active and vigilant all the day,
and in the evening still careful and apprehensive.
(The position is) dangerous, but there will be no
mistake.
4. In the fourth NINE, undivided, (we see its subject
as the dragon looking) as if he were leaping up, but
still in the deep. There will be no mistake.
The Khien
Hexagram
By King Wan
https://www.sacred-texts.com/ich/ic01.htm
115. 5. In the fifth NINE, undivided, (we see its
subject as) the dragon on the wing in the sky. It
will be advantageous to meet with the great
man.
6. In the sixth (or topmost) NINE, undivided,
(we see its subject as) the dragon exceeding
the proper limits. There will be occasion for
repentance.
7. (The lines of this hexagram are all strong and
undivided, as appears from) the use of the
number NINE. If the host of dragons (thus)
appearing were to divest themselves of their
heads, there would be good fortune.
The Khien
Hexagram
By King Wan
https://www.sacred-texts.com/ich/ic01.htm
116. The Four Books of Learning
1. Book of Analects
2. Book of Mencius
3. Book of Great Learning
4. Doctrine of the Mean
https://www.ancient.eu/Confucius/
117. The Analects
Written during the Spring and Autumn
period through the Warring States
period, the Analects is a collection of
Kongzi's teachings and discussions with
disciples. Just as The Great Learning
emphasized learning, so did the
Analects. According to the Analects, the
first step in knowing the Way is to
devote oneself to learning. In addition to
learning, the Analects emphasize the
importance of good governance, filial
piety, virtue, and ritual.
https://academics.hamilton.edu/asian_studies/home/CultTemp/sitePages/
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119. Analects 2.3
If the people be led by laws, and uniformity
sought to be given them by punishments, they
will try to avoid the punishment, but have no
sense of shame. If they be led by virtue, and
uniformity sought to be given them by the rules
of propriety, they will have the sense of shame
and, moreover, will become good.
(Analects, 2.3; Tamblyn, p. 3)
https://www.ancient.eu/Confucianism/
120. • By three methods we may learn wisdom: First, by reflection,
which is noblest; Second, by imitation, which is easiest; and
third by experience, which is the bitterest.
• Everything has beauty, but not everyone sees it.
• It does not matter how slowly you go as long as you do not
stop.
• Life is really simple, but we insist on making it complicated.
• If you make a mistake and do not correct it, this is called a
mistake.
• Study the past if you would define the future.
https://www.goodreads.com/author/quotes/15321.Confucius
121. • The funniest people are the saddest ones
• Before you embark on a journey of revenge, dig two graves
• To be wronged is nothing…unless of course you continue to
remember it
• The man who asks a question is a fool for a minute, the man who
does not ask is a fool for life.
• When you see a good person, think of becoming like her/him. When
you see someone not so good, reflect on your own weak points
• The gem cannot be polished without friction, nor man perfected
without trials.
https://www.goodreads.com/author/quotes/15321.Confucius
122. Book of Mencius
Mencius is a collection of conversations Mencius
had with Kongzi. Mencius places a strong emphasis
on the responsibility of the emperor to practice
good governance through following the Way.
Additionally, Mencius believes that all human beings
are inherently good. One of the most popular
passages from Mencius notes that all humans
instinctively respond with alarm and compassion
when we see a child teetering on the edge of a
well, suggesting that everyone is innately good and
moral. Yet, he notes that not everyone actually
rushes to save the child and emphasizes the idea
that though we are all born with the seeds of
righteousness and goodness, but must learn how to
nurture and cultivate those seeds.
https://academics.hamilton.edu/asian_studies/home/CultTemp/sitePages/
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veclassics.html
123. Book of Great Learning
The Great Learning is a guide for moral self-
cultivation. According to the Great Learning,
the key to moral self-cultivation is learning,
or the investigation of things. Through the
investigation of things, one comes to
understand the principle in all things, which
allows one to better comprehend the world.
Through this moral self-cultivation, one's li
(principle) and qi (psychophysical stuff) are
in harmony, leading to consistent moral
behavior. Zhu Xi prescribed that The Great
Learning be the first of the Confucian
Classics read, as the message contained in
The Great Learning would orient scholars to
think about the value of their studies.
https://academics.hamilton.edu/asian_studies/home/CultTemp/sitePages/
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124. Doctrine of the Mean
The Doctrine of the Mean has been translated in
many ways, including The Constant Mean (Legge)
and Maintaining Perfect Balance (Gardener). The
Doctrine of the Mean is attributed to Zisi, Kongzi's
grandson, and deals with how to maintain perfect
balance and harmony in one's life. The Doctrine of
the Mean focuses on following the Way and acting
in accordance with what is right and natural, but
acknowledges that people often do not act
properly. To rectify the situation, people are
encouraged to engage in moral self-cultivation to
act properly. In addition, the Doctrine of the Mean
emphasizes the fact that the good governance
rests with men and that rulers who maintain
balance are not only more effective, but also
encourage the Way in others.
https://academics.hamilton.edu/asian_studies/home/CultTemp/sitePages/
fi
veclassics.html
126. Confucian Temple in Quzhou
Probably built about 1136. They have sacri
fi
ces to Confucius and tablets dedicated to the scholars there
127. Temple to Confucius in Beijing
One hundred ninety-eight carved stone tablets that still stand in
front of the main gate of the Temple in Beijing best illustrate the
Confucius Temple's integral connection with the examination
system: they bear over fifty thousand names of men who passed
the highest examination beginning in 1313, the date of the first
examination to be held in the capital city of Beijing, to 1904, when
the last civil examination was held there. The Libationer of the
Directorate of Education led the new degree-holders who had
passed the Palace Examination to the Temple to pay obeisance to
the Supreme Sage.
https://academics.hamilton.edu/asian_studies/home/culttemp/index.html
132. Confucian Temple in Taipei Taiwan
Confucianism survived in Taiwan from 1949 to 1996 after Mao and was brought back to China by scholars
133. Return of Confucianism
Confucianism has made comeback as the Communist Party looked
for ways to justify its authoritarianism and forge a common Chinese
identity. In the 1990s, Confucianism was promoted to provide moral
teachings and counteract the decadence and materialism brought
about by the Deng reforms. In the early 2000s, a number of schools
opened up to teach Confucian values to youngsters and an institute
was set up at Renmin University devoted to the study of Confucius
and Confucian thought.
Hays, Sep 2016, “Confucianism Today”
134.
135. The Confucius Institute
• Started in 2004 by the Chinese government to establish schools of learning
around the world.
• Some are institutes in Colleges.
• Others are independent schools
• Teach Chinese, culture, music,
• Controversy that its a propaganda tool of the PRC
• They suppress learning about Taiwan
• They promote learning about Communism
https://www.politico.com/magazine/story/2018/01/16/how-china-in
fi
ltrated-us-classrooms-216327/
136. Effects of Confucius
• Chinese value on Education in China
• Structure of Education in China
• Examinations administered for Civil Service
137. Page, Jeremy. (2015). Chinese Communist Party Turns to Confucius. Wall Street Journal
