Taoists, Confucians, Tariki, and Religions of Asia - Essay Example

Religion A Taoists focus on non- action, naturalness and inwardness. On human nature, Taoists advocates for humility, detachment from earthly things; emptying of the human mind from all thoughts and letting the heart remain peaceful; remaining humble in all situations, remaining non- contrivance; warning on those who teach, dictate or preach on what other people should do or how to live, selflessness; being mindful of others and not loving oneself, embracing mystery in order to avoid danger, moderation in that freedom is achievable through recognition of limitations (Haynes, 12). On proper governance, Taoists advocate for removal of laws for people to be honest. Laws make people rebellious, bound, and uncontrollable thus making governance very hectic. Confucians focus on humanness, which is remaining loyal to one’s exact nature, being pitiful (Juergensmeyer, 70). This entails display of excellent characters thus, promoting human virtues. Confucians have an optimistic view of humankind. They believe in the possibility of the ordinary man to become awe- inspiring and thus, man is teachable, perfectible, and improvable. This is achievable through personal as well as communal endeavors and is possible by self-creation and self-cultivation. Moreover, it focuses on cultivation of virtues such as ren, yi and li (Juergensmeyer, 70). Ren advocates for humaneness and altruism for people in the society, yi advocates for moral disposition to shun evil and righteousness while li advocates for the propriety and norms on human behavior in a society. On proper governance, it advices a person who wants to rule to first rule or govern himself before governing others (Haynes, 14). Therefore, for one to become a good leader, he should understand the principles and values for governing as this would provide him with the knowledge necessary for ruling others. Both Taoists and Confucians promote human virtues for honesty and naturalness for a successful life (Juergensmeyer, 70). They promote such values since they make life more comfortable and facilitate peaceful coexistence. However, Taoists disagree with the notion of governance through the establishment of laws and regulations. It sees the laws and regulations as a means of promoting rebellion and restricting the way man should live on earth (Haynes, 12). Conversely, Confucians accept the issue of governance, but on condition that the ruler first rules himself before ruling others. Taoists and Confucians have positive implications on human life and proper governance in that they facilitate the establishment of virtues and understanding the principles of proper governance. "Life and works of Confucius, by Prospero Intorcetta, 1687 Retrieved from Dec, 10, 2012 from http://members.tripod.com/~laotzu_2doagod.html Confucian temple in Kaohsiung, Taiwan, Republic of China 2) Tariki refers to the power or authority of Amitabha Budha, which is other power. However, jiriki refers to self-power and ability of a person achieve liberation or reach enlightenment. It advocates for one to experience own truth and not rely on others’ experience for truth. The age of mappo refers to the age or period of degeneration of Buddha’s regulations and laws. It is believed to refer to the current or modern age in human history. Shinran Buddhism believes that recitation of Amitabha Buddha supports faith, as well as birth within paradise of Pure Land to attain enlightenment (Naberman, 113). It was among the largest schools of thoughts of Buddhism in Japan until the demise of the founder, Shinran. Pure Land of Honen Buddhism believes in tariki. According to the believers, repeated chanting the phrase namu amida butsu, otherwise regarded as Homage to Amitabha Buddha results in enlightenment (Naberman, 115). This enabled it become very popular within Japan. Nichiren Daishonin introduced Nichiren Budhism and entails mediation that employs a repeated phrase of mantra known as namu myo renge kyo. It is a form of salutation to Lotus Sutra for happiness, enlightenment, and health. Nichiren Buddhism believes in tariki or other power since it relies on salutation to Lotus Sutra for enlightenment (Naberman, 113). Zen Budhism mediation entails slowing or stopping discursive thought to facilitate one’s deeper nature to emerge, thus harmonizing one’s mind with true self (Naberman, 123). Therefore, Zen emphasizes on direct understanding, avoiding discursive thought and self-meditation to achieve enlightenment. Thus, it believes in jiriki or self-powers to attain enlightenment. Nichren, Pure Land of Honen and Shinran schools of Buddhism advocates for other power since they believe in Amitabha Buddha to attain enlightenment. Therefore, they currently make man believe that enlightenment is only attained through belief in other power. Thus, man himself cannot achieve enlightenment thus, the need to seek external power from Amitabdha Buddha. However, Zen advocates for self-power and thus, has made man believe that he can attain enlightenment through self-mediation and through avoidance of discursive thought (Naberman, 124). Thus, man believes in his own might or power to attain enlightenment. 3) Taoism’s deals with non- action, naturalness and inwardness of human beings. It advocates for humility, detachment from earthly things; emptying of the human mind from all thoughts and letting the heart remain peaceful by remaining humble in all situations (Juergensmeyer, 73). Moreover, it champions for a man to remain non- contrivance by warning those who teach, dictate, or preach on what other people do, live and behave. Consequently, it advocates for selflessness by being mindful of others and not loving oneself. Further, it supports the idea of embracing mystery in order to avoid danger. Lastly, it advocates for moderation of human life since freedom is achieved through recognition of limitations. Consequently, Confucianism focuses on humanness by advocating loyalty to one’s true or the exact nature, being pitiful. This enables the development of excellent characters thereby promoting human virtues. It is optimistic of human nature in that human beings are teachable, perfectible, and improvable (Juergensmeyer, 75). This is achievable through personal as well as communal endeavors and is possible by self-creation and self-cultivation. Moreover, it focuses on cultivation of virtues such as ren, yi and li. Ren advocates for humaneness and altruism for people in the society, yi advocates for moral disposition to shun evil and righteousness while li advocates for the propriety and norms on human behavior in a society. What is the means of accomplishing the ideal of human perfection in each tradition? Human perfection is accomplished in Taoism when man becomes non- action, practices naturalness and focuses on inwardness (Haynes, 45). Therefore, for a man to become perfect, he must always seek to understand himself perfectly, always seek to live things the way they were originally by not imposing new things or ideas, remain non reactive to happenings on earth. However, in Confucianism, man can achieve perfection by remaining loyal to self thereby facilitating the development of good characters translating to development of human virtues (Haynes, 48). Moreover, one should understand that becoming perfect is possible through improvement and learning. From the two traditions, the ideal of human perfection tell us social order and divine realities are connected and functions together. Therefore, a person who observes divine reality tends to recognize social order. B. Religions of Asia 1) Individual salvation is partially related to communal well being. This is because sometimes the two get harmonize in certain religions Shaivism. Theravada Buddhism suggests that for an individual to be saved, he must escape the society (Naberman, 127). One has to remove the notion of a different self. Therefore, a person needs to think about self and not about others who comprise the society. Shaivism is a type of Hinduism that harmonizes individual and communal aspirations. It comprises of two sects; one that seeks only liberation and the other that seeks both worldly objectives and liberations (Naberman, 129). Therefore, seeking worldly objectives enables one to perform a role or duty to the society. Moreover, despite seeking to perform a role to the society, one can at times escape from the society in order to be saved. Taoism suggests that an individual can only get saved if he escapes from the society (Naberman, 137). This is because it advances for inwardness, thus making a person avoid discursive thoughts or situations and concentrate on personal mediation for enlightenment. Confucianism also harmonizes individual and communal aspirations since it champions for optimistic nature of man through learning, improvement and making him perfect through personal and communal endeavors. Therefore, man can be saved when he performs a duty to the society as well as serving the community. 2) Buddhism suggests that suffering is common to all human beings and that the reason for such suffering arises due to the illusion of the soul (Naberman, 144). However, the suffering ends when one experiences or attains enlightenment. Moreover, blissful as well as peaceful enlightenment is attained in a steady training. Taoism suggests that human suffering arises when one does not practice non- action, does not emulate naturalness and loses focus on inwardness (Naberman, 154). Therefore, for one to avoid suffering, he should not change the environment or his life, should think about himself, and remains non – active in performing duties and roles. Confucian suggests that human suffering occurs when man becomes pessimistic. Thus, being pessimists makes one lose confidence in improving, learning, or becoming perfect by self or through communal assistance (Naberman, 158). Therefore, the only remedy for suffering is by becoming optimistic in life, thus believing in the power to change and transform from worse to better. Hinduism suggests that human predicament arises from separation of the world’s faiths. Therefore, separation of various faiths in the world denies full freedom of belief as well as worship (Naberman, 167). Thus, to avoid human predicaments and violence, there is a need for consideration of various faiths as one and provision of the freedom of worship as well belief. 3 The Indian yoga advocates for an intelligent man to suppress his speech as well as the mind (Naberman, 178). He should suppress the mind in order to achieve self-understanding. This radically changes human nature of reasoning since suppressing one’s mind makes him not able to discover his true nature. Chaung Tzu discovers human true nature by advocating for enjoyment of one’s free will instead of being a subject to another person. He wants man to discover his true nature of enjoying life at will instead of suffering and obeying commands of a ruler (Naberman, 154). Lotus Sutra radically changes human nature by the introduction of Buddhahood. According to Lotus Sutra teachings, human must get exposed to the truths expressed on Lotus Sutra in order to attain full Buddhahood (Naberman, 211). Therefore, Lotus Sutra changes human nature by asserting that Buddhahood provides absolute happiness, freedom from illusions and fear. Hsun Tzu discovers true human nature by advising man not to be responsive to the actions of Heaven nor seek for omens within nature signifying evil or good (Naberman, 223). However, man should employ the laws of nature for his own ends. Therefore, laws of nature can be used when man discovers the true human nature. Works Cited Haynes, Jeffrey. Handbook of religion and politics. London: Taylor & Francis. 2008. Print. Juergensmeyer, Mark. Religion in global civil society. Oxford: Oxford University Press. 2005. Print. p. 70. Naberman. R153. Religions of the East. Retrieved Dec 10, 2012 from http://ereserves.indiana.edu/eres/coursepage.aspx?cid=5821&page=docs. Read More