Confucianism And Daoism Test Questions – Flashcards

The first Chinese dynasty for which archaeologists have extensive evidence. Social stratification, bronze casting, social and administrative control. Worship of Shangdi with animal and human sacrifices. Elaborate tombs for the rich aristocracy, indicates belief in the afterlife. Divination (using oracle bones) and the beginnings of ancestor veneration.

The Supreme Lord worshiped by the Shang people of the Shang Dynasty. Shangdi was anthropomorphic, erratic, unpredictable, aloof, and inaccessible. He was primarily out to receive offerings and praise, not moral performance. He presided over a host of other lesser deities, like an emperor. Replaced by Tian during the Zhou Dynasty.

Divination is the oldest religious traditions for which we have evidence; it attempts to predict weather, harvest, births, deaths, etc. In early Chinese history, the most common form of divination was the use of oracle bones (mostly by the emperor). The emperor would write a question on the bone, it would be thrown on the fire or poked with a hot iron, and the cracks would be interpreted by a diviner. The emperor was considered an infallible diviner of the future.

The second Chinese dynasty for which we have extensive evidence; both archaeological evidence and writings have been found from this dynasty. The Zhou conquered the Shang and considered themselves ideal rulers. The god of the Zhou, Tian, was believed to have overthrown the corrupt Shang and bestowed the right to rule on the Zhou (called the Mandate of Heaven). The Zhou cast themselves as "sons of Heaven" and were concerned with the emperor performing rituals and remaining moral to maintain cosmic balance and enjoy Tian's favor. In later years, underwent a sustained cycle of fracture and decline.

The Supreme Lord worshiped by the Zhou people of the Zhou Dynasty. Tian was not an anthropomorphic god, but more of an abstract moral principle that ordered the universe. He was highly concerned with the moral character of the people, and specifically the emperor. Bestowed upon rulers the Mandate of Heaven. An important concept that evolved further in the context of Confucianism.

An idea developed during the Zhou dynasty, the fitness/divine rite to rule bestowed upon rulers by Tian. Not only a justification to maintain power, but also to overthrow power. A ruler enjoyed the Mandate of Heaven so long as his rule was compassionate and just. If the ruler became unfit to rule, the Mandate of Heaven would be taken away from him and bestowed upon the ruler that would overthrow him. If a ruler did right to Heaven, Heaven would take care of him and his people; if the ruler was immoral, bad things would happen. Important idea that characterized dynastic rule for the rest of Chinese history.

The man (born during the Spring and Autumn period of the Zhou dynasty to an upper-class family who had fallen on hard times) who is attributed with founding the Confucian religious tradition, although this is only partially correct; there were many ideologies, writings, and thinkers before Confucius that profoundly influenced the religious tradition. Systematized these various strains of thought, emphasizing social order, the family, and the way of heaven as the basic tenents of his philosophy. Looked up to the rulers of the past (specifically the Zhou rulers, and more specifically the Duke of Zhou) as ideal rulers, and attempted to emulate their example in his philosophy.

Five ancient writings gathered together by Confucius containing information about Zhou rule, religion, and practice. Contains the Book of Songs (folk songs about everyday existence and court life), the Book of Documents (government documents and records, uniting ethics, religion, and politics, written before and after Confucius), the Spring and Autumn Annals (outline the history of the state of Lu, where Confucius lived), the Book of Change (ancient divination manual, sixty-four hexagrams), and the Three Rituals (information about how to perform rituals and how to govern the state). These were not revealed texts; they were of a completely human origin. Identified as heretical during the Qin dynasty, but a working knowledge of the Five Classics became the basis for earning a government position in the Han dynasty that followed. They played four primary roles: functioning as textbooks for students to learn ancient rites, exemplifying the Confucian way of life, sources for debate and commentary, and a direct political function.

The sayings of Confucius, as recorded by his disciples. Confucius probably never wrote anything down, like the Buddha or Christ. Discussed noble character traits, specifically the idea of the junzi, or noble gentleman who practices Confucian virtues, and who seeks to be excellent in all his social interactions. Also emphasized harmony through conforming to heaven.

One of the five classics gathered together by Confucius during the Spring and Autumn period of the Zhou dynasty. It is composed of government records and documents, written before and after Confucius. The most popular classic, because it brings together ethics, religion, and politics, a concept that played an important role in later Chinese history.

Added to the Confucian canon during the Song dynasty as a part of the Four Books. Written by Zengzi, one of Confucius' Four Associates. Focused on the idea that a good government depends on the moral virtues of the ruler (and therefore the people) and not the possession or use of arms. Citizens imitate the behavior of the ruler, so it is essential that the ruler is moral, and rule with compassion and justice. it is totally up to the ruler to shape society. Moral cultivation of the state comes about by the self-cultivation of the ruler.

One of the four associates of Confucius who expanded upon Confucian principles in a unique way. The most unique aspect of his philosophy was his emphasis on the goodness of human nature, an idea that was later fought against by Xunzi. His philosophy was popular in the Song dynasty. His teachings were collected into a book named after him.

The four most important disciples of Confucius: Yan Hui, Zengzi, Zisi, Mengzi. They each had a unique take on basic Confucian principles set forth by Confucius. The most influential of the four was Mengzi, who expounded on the teachings of Confucius and believed that human nature was basically good. After the four associates, the next influential thinker was Xunzi, who believed that human nature was basically evil.

Disciple of Confucius that followed the Four Associates. The most unique aspect of his philosophy was his idea that human nature is basically evil, and that good character is the result and conscious action. An evil human nature justifies the king's responsibility to control it. The function of rituals is to establish social order. Collected his teachings into a book named after him. Falsely accused of spawning the Legalism of Han Feizi.

An important part of Confucian tradition and teaching that was expounded upon by Confucius, his Four Associates, and later Confucian thinkers like Xunzi. According to Xunzi, rites (as prescribed by the Five Classics) serve to establish a social hierarchy that mirrors heaven, training in righteousness, express emotion, control evil desires, refine character, and ornament our experiences. Rites are not magic or supernatural; they have a rational purpose.

A philosophy loosely based on Confucian ideas developed by Han Feizi during the Warring States Period. Considered order to be the highest human concern. Had an extremely cynical view of human nature. Used legal means to keep society harmonious. Ethics are irrelevant in this strain of thought: the only way to keep people moral is to threaten them with harsh punishments.

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One of the two most important virtues in Confucianism; ren and li are complimentary. A person who expresses ren expresses li as well. A Confucian virtue that states one should perform one's roles in society properly and to the best of one's ability. It is an expression of inner virtue.

One of the two most important virtues in Confucianism; ren and li are complimentary. A person who expresses ren expresses li as well. A Confucian virtue that expresses the cultivation of sympathy for others. The best person is a benevolent person. There is a simple joy in simply being good.

A Confucian ideal that started as venerating one's ancestors, and became intimately connected with a family-centered system. It was extended by Confucius to include one's living relatives, including a lifelong service to one's relatives and friends, and a recognition of one's obligations to others.

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An idea expounded upon by Confucius that was intimately connected with his concept of an ordered, hierarchical society. Relationships are essential for the cultivation of virtue; one cannot be virtuous alone. We become good people through our relationships with other people. In these five relationships, obligations must go both ways, from superior to inferior and inferior to superior. 1. Father and Son 2. Ruler and Subject 3. Husband and Wife 4. Elder and Younger Brother 5. Friend and Friend

Systematized Confucian thought and made it more accessible to the state. Dong began to refer to the emperor of the Han Dynasty as the Son of Heaven. Emperor Wu (140-86 BCE) during the Han Dynasty, adopted Dong's version of Confucianism. Incorporated ancestor worship and Confucius worship into the tradition, Confucian classics were taken as the required training of bureaucrats, established an imperial academy to train bureaucrats in the Classics, which popularized Confucianism.

The man attributed with writing the Daodejing (The Classic of the Way and its Power, which became one of the three major works that early Daoist tradition drew from), although there is little historical evidence that he ever existed. In early traditions, he is only a very wise human person, but he eventually became more and more deified, until certain sects of Daoism worshiped him as "Lord Lao".

Perhaps the most influential concept in both Confucianism and Daoism, the concept that orders every other concept in those two religions. In Confucianism, the dao is threefold: the dao of heaven (Tian, which could mean the anthropomorphic god which humans should worship, or nature/the abstract principle that orders the universe), the dao of humanity (a moral life, expressed in benevolence and righteousness, cultivated by education and self-discipline), and the dao of harmony (internal and external harmony between heaven and humanity). In Daoism, the dao is inexpressible and ultimately unknowable. The dao is a great womb, yet continues to be expressed in each individual. The idea of the dao is vague in Daoism; it is supposed to be. The human body is not equipped to understand the dao, and so a person can only become attuned to the dao by transcending one's ordinary senses and conventional way of thinking.

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According to Daoist philosophy, vital breath or life energy that helps to constitute not only individuals but also the entire universe. The entire universe is made out of qi. The dao has no form, but qi does, it originally separated itself into heavier and lighter forms (yin and yang, earth and heaven). Heaven is pure yang, the lighter, earth is the heavier, pure yin. Both of these poles are made out of qi. Much of inner alchemy is devoted to directing qi within the body to long life or immortality.

A daoist concept that means actionless action (doing something without doing it). It is an ideal that is rarely met. Living in accordance with or in harmony with the Dao. Because the Dao has no will or conscious, its actions are effortless. We should try to imitate this. It is the opposite of Confucian emphasis on rites and ritual behavior; flies in the face of the ordered society set forth in Confucianism.

The "science" of changing one substance into another. Within the varying Daoist traditions, alchemy was used to attempt to change a human body from one that dies to one that will live forever. Daoist thinkers divided alchemy into two parts: inner alchemy and outer alchemy. Outer alchemy involved mixing certain substances together (like gold, mercury, jade, cinnabar, etc.) and ingesting them, in hopes of gaining their imperishable qualities. Inner alchemy involved directing the flow of qi through breathing exercises and yogic practices. External alchemy gradually faded away as time went on, and internal alchemy rose to prominence. Ge Hong was the most important early proponent of Daoist alchemy.

Millenarian movement, founded by charismatic leader Zhang Daoling, who claimed to hear revelation from Lord Lao, a deification of Laozi. Had a vision, transmitted a new scripture to him. Teachings came with a promise that Lao would deliver Daoling and followers from the decadent Han dynasty. Directed Zhang assemble a group of chosen people who would enjoy harmonious order at the end of the current age. Have your followers repent and prepare yourselves for a new age. Celestial masters should become morally pure so that they could serve as the "seed people." Leaders of the sect of Celestial Masters were libationers, who would mediate between people and celestial beings. Also called the Way of Five Peaks of Rice, named because the group required a tax of families to provide for the community. The Celestial Masters survived the second century, because they were located far away from the governmental center. Eventually, Daoling's grandson submitted the movement to a powerful warlord in the North. Became advisers who performed rituals for the rulers, this lead to the spread of the sect. Developed wide variety of teachings and practices, including confession of sins in public, communal rites (chanting of sacred texts), communal feasts, offerings to gods (daily), breathing exercises, dietary regimes, and sexual rites (to harmonize yin and yang). Still exists today! Found mainly in Taiwan and parts of Southeast China.

The Way of Great Peace, developed in Eastern China, grassroots movement of people wanting to usher in the time of Great Peace. Founded by Gan Ji, promoted the idea that it would be brought about by a sage ruler following a revealed scripture (Scripture of Great Peace). Engaged in various rituals, but also included a political aspect. They sought to bring about a new age by force, replace decaying Han dynasty with a new ruler modeled after the Yellow Emperor. The WOGP lead to a series of peasant rebellions, lasting several years. Followers wore yellow turbans, thus, called the Yellow Turbans. Seen as revolutionaries, attempted to overthrow the Han. The Han military gained the upper hand and destroyed the movement in 184, only parts of the scripture survived.

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Found by Yang Xi (330-386), had an aristocratic context. Yang Xi was chosen to speak on behalf of higher Gods who reside in a higher heaven called Supreme Clarity. He wrote down these revelations about a new Daoist school. The movement is interpreted as a response to the loss of sociopolitical power. Organized and systematized these scriptuers, Tao Hongjing (456-536). Sometimes known as Maoshan Daoism, because of it's headquarters. Both celibate and married practitioners of Supreme Clarity, pursued immortality. Known for exploration of the inner world inside one's body, and cultivations of the forces therein. Invoking, visualizing gods that exist in one's body, that mirror those that reside in the universe. By chanting or performing rituals, one may invite more gods to live in one's body. Advocated ecstatic journeys, where ones spirit dispatches ones body, travels to high heavens, converses with deities, and become empowered by doing so. Became highly esteemed the later part of the first millennium.

Ge Chaofu (ca. 390s) received divinely revealed texts, focused on ritual and communal liturgy. Ritualistic interpretation of Daoist practice. Embraced Buddhist influences. Talismans (precious objects, Chinese characters written in celestial script on holy paper, thought to provide access to celestial powers, represent celestial powers). Five ancient Talismans key to the ancient creative powers of the universe. These talismans were said to have been used by ancient rulers, hidden, then discovered. Talismans help rulers organize their state, achieve immortality, and access other worlds. Lingbao claimed to have access to these talismans, this school became influential in certain circles, developed rituals to activate new talismans. Purgations (rituals of purification meant to wield the power of talismans, chanting, praying, confessing sins, offerings, helped to illuminate karma). Focused on rituals and use of talismans to achieve higher sociopolitical goals, promoted a notion of universal salvation.

Daoist scriptures, help form doctrine, provide unity, give rise to Daoist communities, thought to have heavenly origins, thought to have been created at the beginning of the cosmos and transmitted through scribes, books composed by gods in the heavenly realms, transmitted to select individuals who gave them earthly form. Contain sacred knowledge of the universe/one's existence, used to order the world and manage cosmic forces the way gods do, manuals for ritual practice, can assist in the realization of transcendant/salvific states.

In 1445, he compiled the most complete canon of Daoist texts containing around 1500 titles (named after him), used the three cavern system (categorizing Daoist scriptures into perfection, mystery, and divinity), attempted to unify various Daoist traditions into a cohesive whole. Most of the texts were thought to be revealed, used for obtaining good health, long life, immortality. Wide range of texts included in the Daozang. Helped to develop a coherent Daoist tradition.