How Confucianism Develops in the Process of Globalization - Essay Example

How Confucianism Develops in the Process of Globalization Name Institution Name Date Abstract Globalization is anchored on the marketplace which on the other hand pivots on choice. The choice of an individual is largely dictated by the culture within which he lives. Confucianism is one of the oldest cultures in China; based on this culture morality is highly emphasized particularly in building a harmonious society which fosters respect and equality. This paper discusses the future of Confucianism as well as how Chinese Confucianism should respond and adjust to globalization. Introduction China is among the topmost globalized nations in the world; in the recent past the country has experienced phenomenal economic development which has exposed the traditional belief systems to struggle with keeping up with the country’s hyper growth (Braithwaite, Charlesworth & Soares 2012). One of the major traditional beliefs in China is Confucianism; the practitioners of Confucianism have responded to globalization in a myriad of ways; for instance, many sites together with ritual practices associated with Confucius as well as other great thinkers have been rebuilt (Wang 2001). In essence, Confucianism has been promoted in different ways by individuals, communities, organizations together with businesses that promote a wide range of conflicting ideas and/or agendas. Confucianism can be viewed in many dissimilar ways; philosophy, social ethics, religious system, political ideology and/or way of life (Ryoo 2009; Heidhues & Patel 2012). It encompasses the aforementioned rather than just focusing on a singular perspective; for instance the entire humanism is encompassed in Confucianism, viewing the natural and human world as one organism made up of a complex interconnected parts. Everything in the world is connected to Confucianism and thus there is no isolation (Song 2002). Accordingly, in the event that the interconnected parts get disconnected or disrupted in any way, the harmony of the entire system is impaired (Braithwaite, Charlesworth & Soares 2012). The harmony state is regarded as the origin of all activities; and according to Confucians the harmony between the humans, and between human and natural world is the highest good. This paper discusses the future of Confucianism, and how the Chinese Confucianism should respond and adjust to the process of globalization. The Future of Confucianism Confucianism is progressively growing; its ideals are being embraced far and beyond the Chinese culture (Wang 2001). It is true that the current economic foundations together with the legal and political superstructures are bound to change in the future (Ryan & Louie 2007). Accordingly, the current economic liberalization as well as the tight political control is aimed at providing social order in the event of economic development disruptive periods (Ti & Ti 2012). In the same lined of thinking, the current political systems are bound to transformation to become more inclusive in terms of economic development (Ryoo 2009). There is need for different and more inspiring political models in the future. Confucianism will continually transform the global culture in various including propagating gentlemanism, personhood and community, Character development, and religious development (Braithwaite, Charlesworth & Soares 2012). Moral Agent of Universal Order: Gentlemen Confucianism teachings are aimed at achieving universal harmony; it is believed that human beings are the principle agents (Wang 2001). However, only the learned and the wise have the ability of achieving moral excellence through benevolent and humane lives as well as cultivating empathy for others have the capacity of making the society and the larger universe harmonious. Given this understanding, achieving universal social harmony, the above explained must perfect themselves. Gentlemen are required and expected to behave morally by doing two fundamental things; they should cultivate themselves at any cost including their own lives (Braithwaite, Charlesworth & Soares 2012). Secondly, they are required to live for the betterment of others in order to bring peace and harmony in the society. In self-cultivation, gentlemen are expected to free themselves from opinionativeness, obstinacy, dogmatism, and egoism (Ryan & Louie 2007). They are not supposed insist on own opinion but rather express themselves in a humble and right manner. Their character should encompass benevolence, faithfulness, reciprocity, wisdom, trustworthy, reverence, and courageous. For one to become a gentleman, he should not only cultivate himself but live for others well being. Similarly, self-actualization/realization without active social participation is said to be egoistical (Ryoo 2009; Heidhues & Patel 2012). Everyone is required to recognize the existence of others; he/she should enlarge himself while enlarging others at the same time (Ti & Ti 2012). Confucianism emphasizes that gentlemen should actively participate in governance; guiding common people while keeping them in line with the principles of Confucian; gentlemen are required to actively contribute to society reformation (Braithwaite, Charlesworth & Soares 2012). Given the above explanation, the global society is continually working towards creating a moral society that is all inclusive (Ryan & Louie 2007). By so doing, the principles of Confucianism are embraced and developed. For instance, living faithfully involves self transformation together with social participation. Cultivation of ones virtues demands for communal interaction by pursuing benevolent acts (Ti & Ti 2012). Personhood and Community The main objective of becoming human is participating in universal harmony achievement. Transforming the society into a moral community as well as achieving universal harmony, an individual, especially a gentleman should and must be a moral agent within the society (Wang 2001). It is important to note that, as a moral agent, the gentleman is beyond an isolated individual; he is expected to cultivate himself through communal processes (Braithwaite, Charlesworth & Soares 2012). This is essential for him to practice morality within the society as well as live for the betterment of others for them to become moral. Relationships with others are essential in developing others. Satisfying ones own instinctive demands cannot make one truly human (Ti & Ti 2012; Heidhues & Patel 2012). Similarly, if an individual only pursues moral and spiritual questions he cannot fully achieve his human nature. Confucianism states that the mind-heart that enables an individual to morally think, is the most significant feature of a person. Regardless of Confucianism emphasizing the necessity to become morally cultivate individual in order to fulfil universal harmony, Confucians understanding of morality is rational, biological, affective and social (Braithwaite, Charlesworth & Soares 2012). Confucian understanding of humans also encompasses the physical dimension of human nature. It is regarded that the body is the home where the mind-heart dwells (Ryoo 2009). Social solidarity together with universal harmony starts from routine functions to socially accepted and approved rites (Wang 2001). For instance, if a person is unable to live to the community’s expectations they will automatically not to live in harmony with those around them and the larger community. By ritualization of the body, society members as a whole assume better and fitting roles; ritualization of the body helps an individual to become active participants within the society. Confucianism also demands that people should have positive philosophical anthropology; human beings are perfectible through self effort (Song 2002). It is believed that human nature is originally good and thus becoming a gentleman is possible for all (Ryan & Louie 2007). There is an inherent moral structure within human nature which can be fully cultivated without coercion. All human beings have heaven-bestowed moral virtues including benevolence, conscientiousness, dutifulness, unflagging delight in all that is good, and truthfulness to one’s word (Braithwaite, Charlesworth & Soares 2012). The current global education systems focus on teaching individuals to become better individuals with the global community; to be able to fit anywhere in the world. This is in line with Confucian’s personhood and community ideals; a good act anywhere is a good act everywhere. Accordingly, becoming a gentleman requires human beings to cultivate others as well as themselves in a morally acceptable manner (Ti & Ti 2012). Confucianism will continually and infinitely grow given the fact that communities around the world are embracing and nurturing Confucianism principles. The incipient moral tendencies in the mind-heart include mind-heart of: compassion, courtesy, modesty, shame, and right and wrong. Among these, mind-heart of compassion is regarded as the basis of moral incipient which is the backbone of benevolence; Confucianism’s highest moral virtue. Character Development The primary objective of Confucian education is formation of character; Confucians teach and train people to be the moral agents within the society (Song 2002; Heidhues & Patel 2012). Given this comprehension, educated people in Confucianism terms are expected to make choices that are socially approved, follow agreed rules and patterns, and play assumed roles (Ti & Ti 2012). Accordingly, it is not an end in itself; however, education draws forth the perfection of innate goodness so that an individual can assume his place in the world. Knowledge acquisition will only be meaningful when it contributes to the development of the character of an individual together with his multiple duties in the community (Ryoo 2009). According to Confucianism, studying in any field should improve ones knowledge; for instance studying arithmetic, geography and astronomy helps one in understanding the harmonious universal principles (Ryan & Louie 2007). Poetry on the other hand helps in developing ones language skills together with rituals for internalizing form of life with regard to the community as well as learn about they are expected of in the society (Knight & Heazle 2011). The Great Learning for instance details a four-step process of attaining education which includes: investigation of all things, the completion of knowledge, the sincerity of the thoughts, and the rectifying of the heart. For one to be human, an individual have to investigate principles of all things (Wang 2001). The learning process is aimed at enriching students to refine their wisdom to become more considerate to others as well as be honest with themselves. Education in Confucian ways strongly encourages individuals to think for themselves to critically reflect upon their lives and culture (Braithwaite, Charlesworth & Soares 2012). Critical awareness is essential for one to become moral agents in the society. Similarly, individuals are expected to unceasingly examine themselves and asses their progress. Student self-examination is integral to success (Ryan & Louie 2007). By doing their best students deepen their knowledge as well as mould their character through personal and public study; this helps in manifesting sincerity and humility, self control and modesty, tirelessness in effort, and simplicity in taste. From this perspective, Confucianism is unendingly being amplified in all aspects of education (Song 2002). Individuals are being trained to acquire knowledge that is critically important in moulding their character, make them moral agents within the society, and enhance their understanding of the society they live in, their roles and duties to make the world a harmonious place (Ti & Ti 2012). How Chinese Confucianism should respond and adjust itself to the process of Globalization The Chinese society has been under communism form of governance for an extended period of time. The communism culture resulted into a moral vacuum in the country that is largely being filled by Christianity, Falun Gong together with other extreme forms of nationalism (Ti & Ti 2012; Heidhues & Patel 2012). However the country’s leadership considers these new alternatives as a threat to peace and stability that has reined the country for a long period of time and underpinning its development. Given this understanding, country political sect is working to revive Confucianism; the country’s venerable political tradition (Braithwaite, Charlesworth & Soares 2012). For instance, creating a harmonious society that promotes values of honesty and unity together with forging close relationship between the government and the people is paramount. The leadership recognizes that in this globalized world, the traditional Chinese culture; Confucianism has various precious elements with positive aspects with regard to human nature and democracy. Additionally, humanity and love, harmony, community and sharing the world in common are values being advocated by the country’s leadership in the continuously changing world (Wang 2001; Sole-Farras 2013). The establishment of the Confucius Institute was in response to the above stated reasons. The current globalized world demands for the promotion of Confucian values like affirmation of harmony within the society where all people are treated equally (Braithwaite, Charlesworth & Soares 2012). The Chinese government promotes Confucianism to reflect the ruling part’s concern for all classes. The society’s harmony has been threatened by the rural discontent, illegal disturbances where individuals participated in mass incidents (Ryan & Louie 2007). Due to the changing world, the Chinese government has come to realization that the locals who are responsible for driving the country’s development have to be treated better. In Chinese culture it is said that development benefits everyone except workers, farmers, and women (Ti & Ti 2012). The country’s income gap is widening at an alarming rate and it threatens to divide the country into distinct classes based on income. By reviving the Confucius culture, the country will restore harmony and it is also a wake up call that all is not well with the status quo (Ryoo 2009). Similarly, unlike the Maoist days, conflicts within China have to be resolved peacefully and not through heightened class conflicts. Universally, the call for peace and harmony is a result of fears about the Chinese culture that has been divisive and marginalizing the lower class individuals (Ti & Ti 2012). Initially, Confucianism was said to hinder development progress; however, this view is continuously loosing ground. Marxism took hold of Chinese population due to the fact that the relevance of material well-being resonated with Confucian origins (Braithwaite, Charlesworth & Soares 2012). During the Cultural Revolution, country failed to replace family ties with those of the state because they conflicted Confucian values and habits (Ryoo 2009). The Chinese intellectuals are recommending Confucianism as the best way of making of the country’s social practices together with dealing with the political and social predicament. For instance, Confucianism teachings including values and benefits aired on television (Braithwaite, Charlesworth & Soares 2012). Similarly, experts visit Chinese prisons to lecture prisoners about Confucian values. In the same line of discussion, Confucian classics are now included in the mainstream of the society and taught as any other subject (Song 2002). For instance, Confucianism courses are popularly taught in universities as compared to Marxism causes. Consequently, the secondary school curriculum includes classics teachings; children study Confucian classics (Braithwaite, Charlesworth & Soares 2012). High profile companies in China are strongly working to instil corporate culture that is based on Confucian values. In the same line of discussion, the executive coaching systems in China are a mixture of Western Corporate methods and Confucianism values. These efforts are largely aimed at increasing employees’ loyalty as well as promote philanthropy and corporate responsibility (Song 2002). Due to this, some major companies are continuously pledging to donate some of its earnings to charitable foundation with a singular objective of promoting harmonious community in the Country (Ti & Ti 2012). These are some of the cultural practices that are propagated by globalization (Ryan & Louie 2007). Academically, there has been an increase in conferences together with books on Confucianism to instil Confucianism values in the Chinese society (Song 2002). The values of Confucianism are regarded as appropriate for the country now and in the future. Politicians in the country are also being challenged to uphold the values of Confucianism to make the society harmonious (Wang 2001; Black & Bell 2011). According to Confucianism, political leaders should be public spirited and talented members of the community and the criteria for choosing such leaders should based on meritocracy where there should be equal opportunity for the best leaders to rise to the top (Ryoo 2009; Heidhues & Patel 2012). Confucianism meritocracy was historically implemented through examination; in an effort to change the country’s political culture to conform to global political practices; performance on an exam should be used rather than party loyalty (Ryan & Louie 2007). Conclusion Confucianism is one of the major traditional cultures in China; it is mainly renowned by its emphasis on creating harmony in the society where all individual are treated equally in a humane manner. China is one of the major global economic drivers; in the recent past the country has experienced phenomenal economic development which has exposed the traditional belief systems to struggle with keeping up with the country’s hyper growth. Confucianism is viewed in many dissimilar ways; philosophy, social ethics, religious system, political ideology and/or way of life. From the above discussion, Confucianism has immense of opportunities for growing in the future. The current economic liberalization as well as the tight political control is aimed at providing social order in the event of economic development disruptive periods. The paper has discussed three ways through which Confucianism has growth potential; gentlemanism, personhood and community, and Character development. Similarly, the paper discusses how Chinese Culture of Confucianism should respond and adjust to globalization. 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