By Xinzhong Yao
Taking into consideration the lengthy heritage and wide selection of Confucian reports, this publication introduces Confucianism - initiated in China by means of Confucius (551 BC-479 BC) - essentially as a philosophical and non secular culture. It will pay cognizance to Confucianism in either the West and the East, focussing at the tradition's doctrines, colleges, rituals, sacred areas and terminology, but in addition stressing the variations, modifications and new pondering happening nowa days. Xinzhong Yao offers Confucianism as a practice with many dimensions and as an old culture with modern attraction. this provides the reader a richer and clearer view of ways Confucianism functioned some time past and of what it skill within the current. A chinese language student established within the West, he attracts jointly the numerous strands of Confucianism in a method obtainable to scholars, academics, and common readers drawn to one of many world's significant non secular traditions.
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Additional resources for An Introduction to Confucianism (Introduction to Religion)
There are two major systems currently in use for transliterating Chinese characters into English. The ﬁrst is the Wade–Giles or modiﬁed Wade–Giles system, which used to be the dominant system for romanising Chinese characters among western sinologists and the scholars from Taiwan and Hong Kong. The second is the pinyin system prevailing in Mainland China, Singapore and Malaysia, which although a newcomer, has recently been adopted by many western sinologists and Chinese specialists, partly due to the fact that more and more materials are being published in Mainland China.
Chapter 3 discusses the key elements of Confucian doctrine, and presents them in the form of the Three Ways: the Way of Heaven, the Way of Humans and the Way of Harmony. The Way of Heaven is central to the Confucian view of the transcendental, the metaphysical, the natural, the ethical, the political and the religious. The Way of Humans deals with the human correspondence with, and implementation of, the Way of Heaven, as manifested in human nature, moral virtues, social integration, political order, and personal destiny.
To understand the nature of this doctrine or tradition, we have ﬁrst to explore its root in ru. –256 bce) and asserted that ru was characteristic of its devotion to the ‘six classics’ (the Book of Poetry, the Book of History, the Book of Rites, the Book of Music, the Book of Changes, and the Spring and Autumn Annals), and that as a social group and a distinctive school, ru emphasised the virtues of humaneness (ren) and righteousness (yi), followed the ancient sage–kings, and took Confucius as their master (Hanshu, 1997: 1728).
An Introduction to Confucianism (Introduction to Religion) by Xinzhong Yao