Asian Philosophy and Religious Humanism Explained by Confucius - Essay Example

Number] “Chi-Lu/ Tsze Lu asked about serving the spirits of the dead. The Master said, While you are not able to serve men, how can you serve their spirits? Chi-Lu added, I venture to ask about death? He was answered, While you do not know life, how can you know about death?” (Kang and Suzanne, 14). Confucius, the famous Chinese philosopher, political figure, educator and founder of Confucianism, pondered over the requirement of life and its significance in Chinese society in 5th C. BCE. Due to the fact that, humans and spirits were considered as an equivalent in existence and deceased held an active position, as a spirit enable to watch, protect and fight against all odd, therefore, their monuments were built inside of houses and they were rigorously prayed from. Thus, people believed more in after-life accomplishments rather than their contemporary position in society. Confucius felt that people need to feel the realism of life and they should realize their existence/role and existence of others in the society, rather than seeking moral help and guidance from their deceased ancestors. He wanted them to look inside for change and guidance rather than looking for signs from the ancestors. The above mentioned passage is taken from his famous philosophical work Analects. Confucius was born in an era when spiritual world and superstitions were highly significant in all aspects of life. People became more notorious about worldly matters and indulged them self in pleasing their ancestors, which consequently resulted in pessimistic impact upon people who actually lived in the society. Thus, the phenomena of pleasing ancestors needed divergence, therefore, in spite of pleasing ancestors; Confucius reverted attention of his people towards worth of a man in becoming an ideal man of virtue, who can unforgettable with his virtue and conduct. Thus, repeatedly Confucius reminded through his thought provoking speeches, that man needs to establish fine relationship with his peers and acquaintance, and must demonstrate wisdom rather than believing in super natural phenomena, which are beyond reality and highly imaginable. Hence, he should not stress himself into understanding or unravelling the truth in matters like death and after life. Confucius can said to be agnostic, who repeatedly addressed that man must restore his relationship with fellow beings more, like parents, family, sovereign and strangers, so he may become exemplary to be followed not wait for his death to make him immoral and famous. As living examples and heroes worth more than the superlative ones, who posses all powers unlike men who with the natural limitation of the law, can achieve in a limited manner, but can to great extents with his virtue and wisdom. Confucius was famous to avoid questions which contained super natural phenomena like spirits, death, after life and unbridled power of magic. He was prominently a humanistic and realistic, and was seen as a preacher of religion later; who taught harmony and love through reviving relationship with fellow men. “To worship the ghosts of strangers is fawning. To see the right and not do it is want of courage.” (Confucius, 9) Time and again, Confucius repeats his three folded theory: Man, Tian and nature. His displeasure is observed when he is asked about death, deceased or afterlife. Though, he has not completely negated the idea of life after death, but he wants to emphasize on the quality of life people live. Even though, if they want to attain eternal heaven or victory later, they need to straighten their worldly matters and relationships, as deceased cannot be affected by ones actions, but people living around do. Confucius was astound on the idea that how people believed in after life, heaven and day of judgement, but still ignores the magnitude of prudence and relationship needed among fellowmen. Thus, he claims that people who do not have the ability to adapt the right path even after confirmation, then they are better off praying to ancestors who cannot do anything for them self now. Confucius revived the faith of his people, through providing them a platform to cultivate moral qualities in them to become transcendent and with the power of ren. Moreover, he diverted the aim of morality towards becoming sages for others not to focus on reward collection for after life. Thus, he believed in role modelling for the betterment of society and to teach ethical and moral lesson through one’s actions and conducts. Lately, the significance of relationships is on a verge of diminishing. People do not believe in spirits and afterlife, but in the life; they actually live in. However, majority tries to attain wealth or prestigious position in society with the cost of any relationship. People live by the rule of obtaining wealth and fame, and have forgotten to balance work and relationships. Let’s take an example of single working mothers, they tend to balance job requirements along with nurturing and rearing their children, which often gets neglected as there is no check and balance at all times and due to the ignorance of instilling values and norms in a tender age, child grows up with lack of ethical and moral quality. However, to adapt realistic approach here, it’s not their fault, if equal responsibility would have been divided on both mother and father; children might receive quality time from both ends. Thus, moral values need to be inculcated through actions and in the tender early age of a child, where one is able to accept these value based on lessons, which later strengthen the foundation of morality in them (Holden , 275). The learning and teaching culture of China and of the entire region, is still different from the Western. The family influences and control the life of their children. Thus, take necessary decisions for them and take strict measures to inculcate values in them. Thus, one’s relationship and conducts with other family members, acquaintance and relative do not go unnoticed or without moral analysis and parents expect to receive filial piety from their children. Confucius taught how to live an exemplary life, but the questions on the subject such as afterlife, death and heaven (T’ing) are often unanswered. As he determined a course of life, not for the sake of blessed eternity, but to obtain virtue and to become a useful humans in this world, who utilizes their strengths and abilities in productive manner whilst teaching morality to others. Confucius emphasized on peace and harmony on Earth rather than getting vexed about afterlife and unexplainable phenomena. Hence, it is not a religion which directs a path towards God’s or to benevolence his mercy; it’s a philosophical path to live life while maintaining the balance of society. Confucius lived in a time, when authority and submission to authority was a massive and integral part of society. Thus, child to parent, wife to husband and subjects to ruler all needed to submit to authority, while putting the responsibility to maintain equilibrium onto the man in-charge. However, equal participation on the bases of harmony is expected from both sides of the relationship (Park & Catherine, 293). Through, the above stated lines, one is inclined to draw conclusion that Confucius wanted his people to evaluate their relationships more rather than diverting their attention towards death, which is an unseen fact that will take its natural course when met with. "To devote oneself earnestly to ones duty to humanity, and while respecting the spirits, to keep aloof from them, may be called wisdom." (Religious Humanism, 14).  Confucius admitted that wisdom of modern world relies in rational thinking and adapting an approach with which living beings can be benefited from, not the other way round to seek guidance and help. However, the strong notion of respect of spirits is well crafted in his statement, but his behaviour or aloofness is not for the spirits, but to the extent people go to please them and tend to violate rights of people living with them. Hence, the attributes of kindness, compassion, wisdom, courtesy, love, courage, self-analysis and notion of eliminating punishment in order to introduce personal conduct examples for people to inspire to obey the law, were the essence of Confucianism. Han Feizi and his criticism on the propositions of virtue and ethic in Confucianism attained popularity among others (Hutton, 423). He suggested that Confucianism is based on subordination and submission, and the ruler or the head is destined to take decisions on behalf of subjects, now the ruler or head can lack any of the necessary qualities mentioned in Confucianism then how a balance would be expected in return. The balance of relationships which can bring harmony in any society solely depends on individual effort and perseverance to change in terms of good, thus, to practice ethical and moral values on individual bases is acceptable as it increases self efficacy. On the other hand, to deploy it in a manner that one member heads the other in social context would only increase chaos and imbalance in the prevailing society. Moral teachings were of great importance to Confucius through his philosophy he wanted to refurbish connotation to language and values to the general public. Although, he kept his views well hidden regarding death and afterlife, but he consensually agreed upon the transition of spirits from this world to the other. “While you do not know life, how can you know about death?” (Kang and Suzanne, 14) Primary focus of Confucius was secular ethics and probity. Thus, he discouraged his students to be anxious about afterlife. In addition to it, he motivated them to live a joyous and respectful life with family and society that it becomes ideal. However, to argue with Confucius statement about ignorance of life and limitations to know about death, several philosophers disagreed upon it, as one can observe throughout the history, religion, power and land have been the items of dispute among people of all kinds. Death is a ruthless reality; however, several philosophers and scholars agree that it is also a beginning of new life. Thus, knowledge of death is also equally important to learn as the trade and morality of life. Many people cannot develop integrity unless they have a set of rules which need to be followed or a reward system which would enable them to feel being productive. Hence, death cannot be ignored neither can its impact on others, which Confucius also felt after the death of his beloved student Chi-Lu. Simultaneously, the aspect of death and afterlife needs pondering over and, one can only be satisfied if one has the gratifying feeling of being in harmony in both lives. Work Cited Top of Form Top of Form Top of Form Confucius, The Sayings of Confucius. New York: Barnes & Noble, 1996. Print.Bottom of Form Top of Form Bottom of Form Top of Form Top of Form Hutton, Eric. "Han Feizis Criticism of Confucianism and Its Implications for Virtue Ethics."Journal of Moral Philosophy. 5.3 (2008): 423-453. PrintBottom of Form.Bottom of Form Top of Form Holden, George W. Parenting: A Dynamic Perspective. London: SAGE, 2009. Print. Kang, Jae-eun, and Suzanne Lee. The Land of Scholars: Two Thousand Years of Korean Confucianism. Paramus, N.J: Homa & Sekey Books, 2006. Print. Park, Mijung, and Catherine Chesla. "Revisiting Confucianism As a Conceptual Framework for Asian Family Study." Journal of Family Nursing. 13.3 (2007): 293-311. Print. Top of Form Religious Humanism. Yellow Springs, Ohio: Fellowship of Religious Humanists, 1987. Print. Bottom of Form Bottom of Form Top of Form Bottom of Form Read More