Confucianism Persons
115-887: Topics Neo Confucianism New Confucianism Daoism Persons Topics Legalism Mohism Military and Strategy Han Buddhism Tibetan Buddhism Maoism General topics Vedic philosophy Mimamsa Vedanta Samkhya Yoga Nyaya Navya-Nyāya Vaisheshika Nāstika (heterodox) Tamil Other General topics Jainism Buddhism Traditions Topics Japanese Buddhism Japanese Confucianism Kokugaku Modern Thought Statism Kyoto School Korean Buddhism Korean Confucianism Persons Topics Donghak Modern Thought Persons Topics Donghak (formerly spelled Tonghak ; lit. ' "Eastern learning" ' )
230-504: A fruitarian diet so as to avoid the destruction of plants. Scholars claim the principles of ecological non-violence is innate in the Hindu tradition, and its conceptual fountain has been Ahimsa as their cardinal virtue. The dharmic philosophy of ancient India exists in all Indian languages and culture. For example, the Tirukkuṛaḷ , written between 200 BCE and 500 CE, and sometimes called
345-649: A gradual realization of the Great Ultimate... Buddhists, and to some degree, Taoists as well, relied on meditation and insight to achieve supreme reason; the Neo-Confucianists chose to follow Reason. The importance of li in Neo-Confucianism gave the movement its Chinese name, literally "The study of Li ". In the view of Neo-Confucians, the true form of Confucianism had been lost after Mencius as "later" Confucians were more concerned with
460-409: A hierarchy of life. Mobile beings are given higher protection than immobile ones. For the mobile beings, they distinguish between one-sensed, two-sensed, three-sensed, four-sensed and five-sensed ones; a one-sensed animal has touch as its only sensory modality. The more senses a being has, the more they care about non-injuring it. Among the five-sensed beings, the precept of non-injury and non-violence to
575-413: A historical figure, followed by Parshvanatha (Pārśvanātha) the twenty-third Tirthankara lived in about the 8th century BCE. He founded the community to which Mahavira's parents belonged. Ahimsa was already part of the "Fourfold Restraint" ( Caujjama ), the vows taken by Parshva's followers. In the times of Mahavira and in the following centuries, Jains were at odds with both Buddhists and followers of
690-430: A human being can ever live his or her life without harming animal and plant life in some way; which and when plants or animal meat may be eaten, whether violence against animals causes human beings to become less compassionate, and if and how one may exert least harm to non-human life consistent with ahimsa precept, given the constraints of life and human needs. The Mahabharata permits hunting by warriors, but opposes it in
805-477: A hunter defends his profession in a long discourse. Many of the arguments proposed in favor of non-violence to animals refer to the bliss one feels, the rewards it entails before or after death, the danger and harm it prevents, as well as to the karmic consequences of violence. The ancient Hindu texts discuss Ahimsa and non-animal life. They discourage wanton destruction of nature including of wild and cultivated plants. Hermits ( sannyasins ) were urged to live on
920-732: A level of institutional recognition and endorsement at the global level. On November 10, 1998, the United Nations General Assembly proclaimed the first decade of the 21st century and the third millennium, the years 2001 to 2010, as the International Decade for the Promotion of a Culture of Peace and Non-Violence for the Children of the World . The nonviolence approach involves accepting that violence
1035-713: A moral sense, is in the Kapisthala Katha Samhita of the Yajurveda (KapS 31.11), which may have been written in about the 8th century BCE. Bowker states the word appears but is uncommon in the principal Upanishads. Kaneda gives examples of the word Ahimsa in these Upanishads. Other scholars suggest Ahimsa as an ethical concept that started evolving in the Vedas, becoming an increasingly central concept in Upanishads. The Chāndogya Upaniṣad , dated to
1150-419: A paradise on Earth independent of foreign interference. He started a peasant rebellion by converting them to Donghak and, along with other anti-government civic activists, took over parts of southern Korea from 1862 to 1864 until Choe was executed. The movement was continued by Choe Si-hyeong (1829–1898), who systematized its doctrine. He too was executed. In 1898, following the execution of Choe Si-hyeong,
1265-522: A paradise on Earth, let alone what paradise meant except that all people were equal. Nevertheless, Choe's advocacy of democracy , human rights and Korean nationalism struck a chord among the peasant guerrillas and Donghak spread across Korea rapidly. Progressive revolutionaries waded in and organized the peasants into a cohesive fighting unit. Neo Confucianism Neo-Confucianism ( Chinese : 宋明理學 ; pinyin : Sòng-Míng lǐxué , often shortened to lǐxué 理學, literally "School of Principle")
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#17327656160511380-790: A powerful tool for social protest and revolutionary social and political change. There are many examples of their use. Fuller surveys may be found in the entries on civil resistance , nonviolent resistance and nonviolent revolution . Certain movements which were particularly influenced by a philosophy of nonviolence have included Mahatma Gandhi 's leadership of a successful decades-long nonviolent struggle for Indian independence , Martin Luther King Jr. 's and James Bevel 's adoption of Gandhi's nonviolent methods in their Civil rights movement campaigns to remove legalized segregation in America, and César Chávez 's campaigns of nonviolence in
1495-443: A pragmatic justification, in that the technique of separating the deeds from the doers allows for the possibility of the doers changing their behaviour, and perhaps their beliefs. Martin Luther King Jr. wrote, "Nonviolent resistance... avoids not only external physical violence but also internal violence of spirit. The nonviolent resister not only refuses to shoot his opponent, but he also refuses to hate him." Nonviolence has obtained
1610-510: A specific context while advocating violence in other contexts. For example, someone who passionately opposes abortion or meat eating may concurrently advocate violence to kill an abortion care provider or attack a slaughterhouse, which makes that person a violent person. Nonviolence or ahimsa is one of the cardinal virtues and an important tenet of Jainism , Buddhism , and Hinduism . Jain and Buddhist thoughts have explored nonviolence very deeply, not limiting it to humans but extending it to
1725-446: A student of Gandhian nonviolent resistance, concurred with this tenet, concluding that "nonviolence demands that the means we use must be as pure as the ends we seek." Proponents of nonviolence reason that the actions taken in the present inevitably re-shape the social order in like form. They would argue, for instance, that it is fundamentally irrational to use violence to achieve a peaceful society. Respect or love for opponents also has
1840-456: A way to safeguard the cultural heritage of China. Neo-Confucianism could have been an attempt to create a more rationalist and secular form of Confucianism by rejecting mystical elements of Taoism and Buddhism that had influenced Confucianism during and after the Han dynasty. Although the neo-Confucianists were critical of Taoism and Buddhism, the two did have an influence on the philosophy, and
1955-674: Is intuitive and not rational . These revolutionizing ideas of Wang Yangming would later inspire prominent Japanese thinkers like Motoori Norinaga , who argued that because of the Shinto deities, Japanese people alone had the intuitive ability to distinguish good and evil without complex rationalization. Wang Yangming's school of thought ( Ōyōmei-gaku in Japanese) also provided, in part, an ideological basis for some samurai who sought to pursue action based on intuition rather than scholasticism. As such, it also provided an intellectual foundation for
2070-578: Is a moral , ethical , and metaphysical Chinese philosophy influenced by Confucianism , which originated with Han Yu (768–824) and Li Ao (772–841) in the Tang dynasty , and became prominent during the Song and Ming dynasties under the formulations of Zhu Xi (1130–1200). After the Mongol conquest of China in the thirteenth century, Chinese scholars and officials restored and preserved neo-Confucianism as
2185-500: Is a profusion of ideas about the virtue of Ahimsa when applied to non-human life, but without a universal consensus. Alsdorf claims the debate and disagreements between supporters of vegetarian lifestyle and meat eaters was significant. Even suggested exceptions – ritual slaughter and hunting – were challenged by advocates of Ahimsa. In the Mahabharata both sides present various arguments to substantiate their viewpoints. Moreover,
2300-436: Is based on Buddhist systems of the time that divided things into principle (again, li), and function ( Chinese : 事 ; pinyin : shì ). In the neo-Confucian formulation, li in itself is pure and almost-perfect, but with the addition of qi , base emotions and conflicts arise. Human nature is originally good, the neo-Confucians argued (following Mencius ), but not pure unless action is taken to purify it. The imperative
2415-473: Is captured in a 2008 documentary film Pray the Devil Back to Hell . The term "nonviolence" is often linked with peace or it is used as a synonym for it, and despite the fact that it is frequently equated with pacifism , this equation is rejected by nonviolent advocates and activists. Nonviolence specifically refers to the absence of violence and it is always the choice to do no harm or the choice to do
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#17327656160512530-483: Is considered hiṃsā (to injure) and abstaining from such an act is ahimsā (noninjury). The vow of ahimsā is considered the foremost among the 'five vows of Jainism'. Other vows like truth (Satya) are meant for safeguarding the vow of ahimsā. In the practice of Ahimsa, the requirements are less strict for the lay persons ( sravakas ) who have undertaken anuvrata (Smaller Vows) than for the Jain monastics who are bound by
2645-631: Is followed today in both North and South Korea. Choe Je-u's treatise argued a return to the Confucian understanding of Heaven , with emphasis on self-cultivation and improving one's nature. As Choe wrote, the Way of Heaven was within one's own mind, and so by improving one's nature, one also attained the Way of Heaven. Donghak was not accompanied by a specific agenda or systematic doctrine. Choe believed in improvising as events occurred. He had no practical plans or visions of how one would go about establishing
2760-556: Is generally categorized into two different schools of thought. The school that remained dominant throughout the medieval and early modern periods is called the Cheng–Zhu school for the esteem it places in Cheng Yi , Cheng Hao , and Zhu Xi . The less dominant, opposing school was the Lu–Wang school , based on its esteem for Lu Jiuyuan and Wang Yangming. In contrast to this two-branch model,
2875-534: Is increasingly refined and emphasised, ultimately Ahimsa becomes the highest virtue by the late Vedic era (about 500 BCE). For example, hymn 10.22.25 in the Rig Veda uses the words Satya (truthfulness) and Ahimsa in a prayer to deity Indra; later, the Yajur Veda dated to be between 1000 BCE and 600 BCE, states, "may all beings look at me with a friendly eye, may I do likewise, and may we look at each other with
2990-463: Is like injury caused by deliberate action. Eating honey is strictly outlawed, as it would amount to violence against the bees. Some Jains abstain from farming because it inevitably entails unintentional killing or injuring of many small animals, such as worms and insects, but agriculture is not forbidden in general and there are Jain farmers. Theoretically, all life forms are said to deserve full protection from all kinds of injury, but Jains recognise
3105-597: Is part of the Five Precepts ( Pañcasīla ), the first of which has been to abstain from killing. This precept of Ahimsa is applicable to both the Buddhist layperson and the monk community. The Ahimsa precept is not a commandment and transgressions did not invite religious sanctions for layperson, but their power has been in the Buddhist belief in karmic consequences and their impact in afterlife during rebirth. Killing, in Buddhist belief, could lead to rebirth in
3220-507: Is reputed that he wrote many essays attempting to explain how his ideas were not Buddhist or Taoist and included some heated denunciations of Buddhism and Taoism. After the Xining era [ zh ] (1068–1077), Wang Yangming (1472–1529) is commonly regarded as the most important Neo-Confucian thinker. Wang's interpretation of Confucianism denied the rationalist dualism of Zhu's orthodox philosophy. There were many competing views within
3335-627: Is seen as inevitable, and the rejection of violence is an effective way to challenge power. Those who follow pragmatic nonviolence ideology are willing to engage in nonviolent coercion, and try to avoid suffering. Nicolas Walter noted the idea that nonviolence might work "runs under the surface of Western political thought without ever quite disappearing". Walter noted Étienne de La Boétie 's Discourse on Voluntary Servitude (sixteenth century) and P.B. Shelley's The Masque of Anarchy (1819) contain arguments for resisting tyranny without using violence. In 1838, William Lloyd Garrison helped found
3450-572: Is speculative, and though Jainism is an ancient tradition the oldest traceable texts of Jainism tradition are from many centuries after the Vedic era ended. Chāndogya Upaniṣad also names Ahimsa, along with Satyavacanam (truthfulness), Arjavam (sincerity), Danam (charity), Tapo (penance/meditation), as one of five essential virtues (CU 3.17.4). The Sandilya Upanishad lists ten forbearances: Ahimsa , Satya, Asteya, Brahmacharya, Daya, Arjava, Kshama, Dhriti, Mitahara and Saucha. According to Kaneda,
3565-449: Is that evil-doers who deserve death should be killed, and that a king in particular is obliged to punish criminals and should not hesitate to kill them, even if they happen to be his own brothers and sons. Other scholars conclude that the scriptures of Hinduism suggest sentences for any crime must be fair, proportional and not cruel. The Hindu precept of 'cause no injury' applies to animals and all life forms. This precept isn't found in
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3680-499: Is the highest virtue , Ahimsa is the highest self-control, Ahimsa is the greatest gift, Ahimsa is the best suffering, Ahimsa is the highest sacrifice, Ahimsa is the finest strength, Ahimsa is the greatest friend, Ahimsa is the greatest happiness, Ahimsa is the highest truth, and Ahimsa is the greatest teaching. Some other examples where the phrase Ahimsa Paramo Dharma are discussed include Adi Parva , Vana Parva and Anushasana Parva . The Bhagavad Gita , among other things, discusses
3795-462: Is the highest moral virtue. For example, Mahaprasthanika Parva has the verse: अहिंसा परमो धर्मस् तथाहिंसा परो दमः। अहिंसा परमं दानम् अहिंसा परमस् तपः। अहिंसा परमो यज्ञस् तथाहिंसा परं बलम्। अहिंसा परमं मित्रम् अहिंसा परमं सुखम्। अहिंसा परमं सत्यम् अहिंसा परमं श्रुतम्॥ The above passage from Mahabharata emphasises the cardinal importance of Ahimsa in Hinduism, and literally means: Ahimsa
3910-414: Is then to purify one's li . However, in contrast to Buddhists and Taoists, neo-Confucians did not believe in an external world unconnected with the world of matter. In addition, neo-Confucians in general rejected the idea of reincarnation and the associated idea of karma . Different neo-Confucians had differing ideas for how to do so. Zhu Xi believed in gewu ( Chinese : 格物 ; pinyin : géwù ),
4025-426: Is wrong and nonviolence is the best ethical response to any conflict. The followers of this approach believe in human harmony and a moral rejection of violence and coercion. They accept the total commitment to nonviolence and encourage those who want to use nonviolent actions to reject all forms of violence and coercion. Principled nonviolence has a religious or ideological basis. This type of nonviolence aims to change
4140-720: The Goryeo dynasty . At the time that he introduced neo-Confucianism, the Goryeo dynasty was in the last century of its existence and influenced by the Mongol Yuan dynasty . Many Korean scholars visited China during the Yuan era and An was among them. In 1286, he read a book of Zhu Xi in Yanjing and was so moved by it that he transcribed the book in its entirety and came back to Korea with it. It greatly inspired Korean intellectuals at
4255-578: The Mahavrata "Great Vows". The statement ahimsā paramo dharmaḥ is often found inscribed on the walls of the Jain temples . Like in Hinduism, the aim is to prevent the accumulation of harmful karma. When lord Mahaviraswami revived and reorganized the Jain faith in the 6th or 5th century BCE, Rishabhanatha (Ādinātha), the first Jain Tirthankara , whom modern Western historians consider to be
4370-558: The New Confucian Mou Zongsan argues that there existed a third branch of learning, the Hu-Liu school , based on the teachings of Hu Hong (Hu Wufeng, 1106–1161) and Liu Zongzhou (Liu Jishan, 1578–1645). The significance of this third branch, according to Mou, was that they represented the direct lineage of the pioneers of neo-Confucianism, Zhou Dunyi, Zhang Zai and Cheng Hao. Moreover, this third Hu-Liu school and
4485-526: The New England Non-Resistance Society , a society devoted to achieving racial and gender equality through the rejection of all violent actions. In modern industrial democracies, nonviolent action has been used extensively by political sectors without mainstream political power such as labor, peace, environment and women's movements. Lesser known is the role that nonviolent action has played and continues to play in undermining
4600-722: The Satyagraha movement with the Gujarati/Hindi term ahimsa (અહિંસા/अहिंसा) only after 1915. Furthermore, Gandhi started adopting the English term "nonviolence" only after the Rowlatt Satyagraha in 1919. Before Gandhi, scholars of Oriental studies translated the Sanskrit term ahimsa as "non-killing" or "non-injury," but never as "non-violence." Thus, "nonviolence" represents a modern concept that emerged in
4715-561: The Tamil Veda , is one of the most cherished classics written in a South Indian language. The Tirukkuṛaḷ dedicates Chapters 26, 32 and 33 of Book 1 to the virtue of ahimsa, namely, moral vegetarianism , non-harming , and non-killing , respectively. The Tirukkuṛaḷ says that ahimsa applies to all life forms. In Jainism, the understanding and implementation of Ahimsā is more radical, scrupulous, and comprehensive than in any other religion. Killing any living being out of passions
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4830-649: The Tirukkuṛaḷ , which is believed to be of Hindu or Jain origin, decrees ahimsa and moral vegetarianism as the most fundamental of all personal virtues. These ideas can also be found in Western mystical and Neoplatonic traditions. In modern times, several scholars have endeavored to clarify the theoretical intellectual foundations for principled nonviolence and the manner in which such principles might be implemented in practical terms. Included among them are Kevin P. Clements and Robert L. Holmes . Mahatma Gandhi
4945-516: The Western learning to seek a way to modernize Chinese culture based on the traditional Confucianism. It centers on four topics: The modern transformation of Chinese culture; Humanistic spirit of Chinese culture; Religious connotation in Chinese culture; and Intuitive way of thinking, to go beyond the logic and to wipe out the concept of exclusion analysis. Adhering to the traditional Confucianism and
5060-610: The bureaucrats and Chinese gentry actually believed those interpretations, and point out that there were very active schools such as Han learning which offered competing interpretations of Confucianism. The competing school of Confucianism was called the Evidential School or Han Learning and argued that neo-Confucianism had caused the teachings of Confucianism to be hopelessly contaminated with Buddhist thinking. This school also criticized neo-Confucianism for being overly concerned with empty philosophical speculation that
5175-756: The non-cooperation campaign for Indian independence led by Mahatma Gandhi , the Civil Rights Movement in the United States , and the People Power Revolution in the Philippines . Also of primary significance is the notion that just means are the most likely to lead to just ends. When Gandhi said that "the means may be likened to the seed, the end to a tree," he expressed the philosophical kernel of what some refer to as prefigurative politics . Martin Luther King Jr.,
5290-474: The 15th century, the esteemed philosopher Wang Yangming took sides with Lu and critiqued some of the foundations of the Tao school, albeit not rejecting the school entirely. Objections arose to Yangming's philosophy within his lifetime, and shortly after his death, Chen Jian (1497–1567) grouped Wang together with Lu as unorthodox writers, dividing neo-Confucianism into two schools. As a result, neo-Confucianism today
5405-601: The 1960s to protest the treatment of Mexican farm workers in California . The 1989 " Velvet Revolution " in Czechoslovakia that saw the overthrow of the Communist government is considered one of the most important of the largely nonviolent Revolutions of 1989 . Most recently the nonviolent campaigns of Leymah Gbowee and the women of Liberia were able to achieve peace after a 14-year civil war. This story
5520-547: The 8th or 7th century BCE, one of the oldest Upanishads , has the earliest evidence for the Vedic era use of the word Ahimsa in the sense familiar in Hinduism (a code of conduct). It bars violence against "all creatures" ( sarvabhuta ) and the practitioner of Ahimsa is said to escape from the cycle of rebirths (CU 8.15.1). Some scholars state that this 8th or 7th-century BCE mention may have been an influence of Jainism on Vedic Hinduism. Others scholar state that this relationship
5635-746: The Gandhian era, there was only one recorded instance, almost coincidental, of the term "nonviolence" being used as a political concept, which appeared in a Wisconsin newspaper published in 1914. The term spread globally during India's first Non-cooperation movement (1919–1922) , gaining recognition as a distinct concept. E. Hazama conducted the first comprehensive analysis of Gandhi's writings in three languages (Gujarati, Hindi, and English) from three versions of Gandhi's Collected Works: Gāndhījīnō Aksharadēha (ગાંધીજીનો અક્ષરદેહ), Sampūrn Gāndhī Vāngmay (सम्पूर्ण गाँधी वांग्मय), and Collected Works of Mahatma Gandhi . This analysis revealed that Gandhi began linking
5750-470: The Investigation of Things, essentially an academic form of observational science, based on the idea that li lies within the world. Wang Yangming (Wang Shouren), probably the second most influential neo-Confucian, came to another conclusion: namely, that if li is in all things, and li is in one's heart-mind, there is no better place to seek than within oneself. His preferred method of doing so
5865-464: The Semai believe that as Malaysia industrialises, it will be harder for the Semai to use their strategy of fleeing and they will have to fight instead. Ahimsa as an ethical concept evolved in Vedic texts . The oldest scripts, along with discussing ritual animal sacrifices, indirectly mention Ahimsa, but do not emphasise it. Over time, the Hindu scripts revise ritual practices and the concept of Ahimsa
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#17327656160515980-569: The Semai's non-violence is a response to historic threats from slaving states; as the Semai were constantly defeated by slavers and Malaysian immigrants, they preferred to flee rather than fight and thus evolved into a general norm of non-violence. This does not mean the Semai are incapable of violence however; during the Malayan Emergency , the British enlisted some Semai to fight against MNLA insurgents and according to Robert Knox Dentan
6095-558: The Vedic religion or Hindus, whom they accused of negligence and inconsistency in the implementation of Ahimsa. According to the Jain tradition either lacto vegetarianism or veganism is mandatory. The Jain concept of Ahimsa is characterised by several aspects. It does not make any exception for ritual sacrificers and professional warrior-hunters. Killing of animals for food is absolutely ruled out. Jains also make considerable efforts not to injure plants in everyday life as far as possible. Though they admit that plants must be destroyed for
6210-584: The Zhou and Han dynasties. Although the neo-Confucianists denounced Buddhist metaphysics, Neo-Confucianism did borrow Taoist and Buddhist terminology and concepts. One of the most important exponents of neo-Confucianism was Zhu Xi (1130–1200), his teachings were so influential that they were integrated into civil-service examination from approximately 1314 until 1905. He was a rather prolific writer, maintaining and defending his Confucian beliefs of social harmony and proper personal conduct. One of his most remembered
6325-405: The animal world as well as nature, in a very explicit fashion. In Jainism, it is the very core idea of very 'way of life' practicing it in mun (thoughts), vachan (spoken word) and karm (action). It is a multidimensional concept, inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. It has also been related to
6440-418: The attacker, and avoid the conflict. The best defence is one where the victim is protected, as well as the attacker is respected and not injured if possible. Under Ahimsa and Aikido, there are no enemies, and appropriate self-defence focuses on neutralising the immaturity, assumptions and aggressive strivings of the attacker. Tähtinen concludes that Hindus have no misgivings about death penalty; their position
6555-413: The audience. Although both principled and pragmatic nonviolent approaches preach for nonviolence, they may have distinct motives, goals, philosophies, and techniques. However, rather than debating the best practice between the two approaches, both can indicate alternative paths for those who do not want to use violence. Nonviolence has "active" or "activist" elements, in that believers generally accept
6670-476: The belief that hurting people, animals and/or the environment is unnecessary to achieve an outcome and it may refer to a general philosophy of abstention from violence. It may be based on moral, religious or spiritual principles, or the reasons for it may be strategic or pragmatic . Failure to distinguish between the two types of nonviolent approaches can lead to distortion in the concept's meaning and effectiveness, which can subsequently result in confusion among
6785-468: The belief that the universe could be understood through human reason, and that it was up to humanity to create a harmonious relationship between the universe and the individual. The rationalism of neo-Confucianism is in contrast to the mysticism of the previously dominant Chan Buddhism . Unlike the Buddhists, the neo-Confucians believed that reality existed, and could be understood by humankind, even if
6900-551: The case of hermits who must be strictly nonviolent. Sushruta Samhita , a Hindu text written in the 3rd or 4th century, in Chapter XLVI suggests proper diet as a means of treating certain illnesses, and recommends various fishes and meats for different ailments and for pregnant women, and the Charaka Samhita describes meat as superior to all other kinds of food for convalescents. Across the texts of Hinduism, there
7015-430: The context of Gandhi's political movement. In the political realm, advocates of nonviolent action believe cooperation and consent are the roots of civil or political power: all regimes, including bureaucratic institutions, financial institutions, and the armed segments of society (such as the military and police); depend on compliance from citizens. On a national level, the strategy of nonviolent action seeks to challenge
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#17327656160517130-698: The development of Japanese neo-Confucianism. In 1070, emperor Lý Thánh Tông opened first Confucius university in Hanoi named Văn Miếu . The Lý, Trần court expanded the Confucianism influences in Vietnamese Mandarin through year examinations, continued the model of Tang dynasty until being annexed by the Ming invaders in 1407. In 1460, emperor Lê Thánh Tông of Lê dynasty adopted Neo-Confucianism as Đại Việt's basic values. Neo-Confucianism became
7245-530: The doubts and questions about appropriate response when one faces systematic violence or war. These verses develop the concepts of lawful violence in self-defence and the theories of just war . However, there is no consensus on this interpretation. Gandhi, for example, considers this debate about nonviolence and lawful violence as a mere metaphor for the internal war within each human being, when he or she faces moral questions. The classical texts of Hinduism devote numerous chapters discussing what people who practice
7360-473: The early 16th century, Jo attempted to transform Joseon into an ideal neo-Confucian society with a series of radical reforms until he was executed in 1520. Despite this, neo-Confucianism soon assumed an even greater role in the Joseon dynasty. Soon neo-Confucian scholars, no longer content to only read and remember the Chinese original precepts, began to develop new neo-Confucian theories. Yi Hwang and Yi I were
7475-430: The equals of officials, capable of bottom-up collective action, constrained the authority of the local officials. Neo-Confucianism was a heterogeneous philosophical tradition, and is generally categorized into two different schools. In medieval China, the mainstream of neo-Confucian thought, dubbed the "Tao school", had long categorized a thinker named Lu Jiuyuan among the unorthodox, non-Confucian writers. However, in
7590-617: The eyes of a friend". The term Ahimsa appears in the text Taittiriya Shakha of the Yajurveda (TS 5.2.8.7), where it refers to non-injury to the sacrificer himself. It occurs several times in the Shatapatha Brahmana in the sense of "non-injury". The Ahimsa doctrine is a late Vedic era development in Brahmanical culture. The earliest reference to the idea of non-violence to animals ("pashu-Ahimsa"), apparently in
7705-587: The first use of the term "Eastern Learning" and called for a rejection of God (in the Christian sense), and other aspects of Christian theology. Choe was alarmed by the intrusion of Christianity ( 천주교 , Cheonjugyo ; Catholicism), and the Anglo-French occupation of Beijing . He believed that the best way to counter foreign influence in Korea was to introduce democracy , establish human rights and create
7820-409: The founder of Aikido, described his inspiration as Ahimsa. According to this interpretation of Ahimsa in self-defence, one must not assume that the world is free of aggression. One must presume that some people will, out of ignorance, error or fear, attack other persons or intrude into their space, physically or verbally. The aim of self-defence, suggested Ueshiba, must be to neutralise the aggression of
7935-444: The hellish realm, and for a longer time in more severe conditions if the murder victim was a monk. Saving animals from slaughter for meat, is believed to be a way to acquire merit for better rebirth. These moral precepts have been voluntarily self-enforced in lay Buddhist culture through the associated belief in karma and rebirth. The Buddhist texts not only recommended Ahimsa, but suggest avoiding trading goods that contribute to or are
8050-409: The imperial court and instead argued for more local autonomy and the creation of lateral, community-centred institutions for social improvement. These voluntary local literati organizations focused on local education and local relief instead of aligning with the requirements of government service or government officials. The growing numbers of literati who did not serve in government but saw themselves as
8165-429: The impulse to be hateful and holding love for everyone, even those with whom one strongly disagrees. In this view, because violence is learned, it is necessary to unlearn violence by practicing love and compassion at every possible opportunity. For some, the commitment to non-violence entails a belief in restorative or transformative justice , an abolition of the death penalty and other harsh punishments. This may involve
8280-527: The independence movement in India ...), the figure reaches 3,337,400,000, a staggering 65% of humanity! All this in the teeth of the assertion, endlessly repeated, that nonviolence doesn't work in the 'real' world." As a technique for social struggle, nonviolent action has been described as "the politics of ordinary people", reflecting its historically mass-based use by populations throughout the world and history. Movements most often associated with nonviolence are
8395-621: The interpretation of Confucianism whose mastery was necessary to pass the bureaucratic examinations by the Ming , and continued in this way through the Qing dynasty until the end of the Imperial examination system in 1905. However, many scholars such as Benjamin Elman have questioned the degree to which their role as the orthodox interpretation in state examinations reflects the degree to which both
8510-423: The interpretations of reality were slightly different depending on the school of neo-Confucianism. But the spirit of Neo-Confucian rationalism is diametrically opposed to that of Buddhist mysticism. Whereas Buddhism insisted on the unreality of things, Neo-Confucianism stressed their reality. Buddhism and Taoism asserted that existence came out of, and returned to, non-existence; Neo-Confucianism regarded reality as
8625-399: The last resort. If war becomes necessary, its cause must be just, its purpose virtuous, its objective to restrain the wicked, its aim peace, its method lawful. War can only be started and stopped by a legitimate authority. Weapons used must be proportionate to the opponent and the aim of war, not indiscriminate tools of destruction. All strategies and weapons used in the war must be to defeat
8740-544: The leader of Donghak, Son Byong-hi , sought political asylum in contiguous Japan . After the Russo-Japanese War in 1904, he returned to Korea and established the Chinbohoe ("progressive society"), a new cultural and reformist movement designed to reverse the declining fortunes of the nation and to create a new society. Through Donghak he conducted a nationwide movement that aimed at social improvement through
8855-444: The least amount of harm, and passivity is the choice to do nothing. Sometimes nonviolence is passive, and other times it isn't. For example, if a house is burning down with mice or insects in it, the most harmless appropriate action is to put the fire out, not to sit by and passively let the fire burn. At times there is confusion and contradiction about nonviolence, harmlessness and passivity. A confused person may advocate nonviolence in
8970-469: The most prominent of these new theorists. Yi Hwang's most prominent disciples were Kim Seong-il (金誠一, 1538–1593), Yu Seong-ryong (柳成龍 1542–1607) and Jeong Gu (한강 정구, 寒岡 鄭逑, 1543–1620), known as the "three heroes". They were followed by a second generation of scholars who included Jang Hyungwang (張顯光, 1554–1637) and Jang Heung-Hyo (敬堂 張興孝, 1564–1633), and by a third generation (including Heo Mok , Yun Hyu , Yun Seon-do and Song Si-yeol ) who brought
9085-755: The necessity of caring for those who are violent. Nonviolence, for many, involves a respect and reverence for all sentient , and perhaps even non-sentient, beings . This might include abolitionism against animals as property, the practice of not eating animal products or by-products ( vegetarianism or veganism ), spiritual practices of non-harm to all beings, and caring for the rights of all beings. Mahatma Gandhi , James Bevel , and other nonviolent proponents advocated vegetarianism as part of their nonviolent philosophy. Buddhists extend this respect for life to animals and plants , while Jainism extend this respect for life to animals , plants and even small organisms such as insects . The classical Indian text of
9200-778: The need for nonviolence as a means to achieve political and social change . Thus, for example, Tolstoyan and Gandhism nonviolence is both a philosophy and strategy for social change that rejects the use of violence , but at the same time it sees nonviolent action (also called civil resistance ) as an alternative to passive acceptance of oppression or armed struggle against it. In general, advocates of an activist philosophy of nonviolence use diverse methods in their campaigns for social change, including critical forms of education and persuasion, mass noncooperation, civil disobedience , nonviolent direct action , constructive program , and social, political, cultural and economic forms of intervention. In modern times, nonviolent methods have been
9315-488: The neo-Confucian community, but overall, a system emerged that resembled both Buddhist and Taoist (Daoist) thought of the time and some of the ideas expressed in the I Ching (Book of Changes) as well as other yin yang theories associated with the Taiji symbol ( Taijitu ). A well known neo-Confucian motif is paintings of Confucius , Buddha , and Lao Tzu all drinking out of the same vinegar jar, paintings associated with
9430-539: The neo-Confucianists borrowed terms and concepts. However, unlike the Buddhists and Taoists, who saw metaphysics as a catalyst for spiritual development, religious enlightenment, and immortality, the neo-Confucianists used metaphysics as a guide for developing a rationalist ethical philosophy. Neo-Confucianism has its origins in the Tang dynasty; the Confucianist scholars Han Yu and Li Ao are seen as forebears of
9545-499: The neo-Confucianists of the Song dynasty. The Song dynasty philosopher Zhou Dunyi (1017–1073) is seen as the first true "pioneer" of neo-Confucianism, using Taoist metaphysics as a framework for his ethical philosophy. Neo-Confucianism was both a revival of classical Confucianism, updated to align with the social values of the Song dynasty, and a reaction to the challenges of Buddhism and Taoism philosophy and religion which emerged during
9660-437: The neo-confucianism, the modern neo-Confucianism contributes the nation's emerging from the predicament faced by the ancient Chinese traditional culture in the process of modernization; furthermore, it also promotes the world culture of industrial civilization rather than the traditional personal senses. Nonviolence Nonviolence is the personal practice of not causing harm to others under any condition. It may come from
9775-456: The newly emerging ruling class called Sarim (사림, 士林) also split into political factions according to their diversity of neo-Confucian views on politics. There were two large factions and many subfactions. During the Japanese invasions of Korea (1592–1598) , many Korean neo-Confucian books and scholars were taken to Japan and influenced Japanese scholars such as Fujiwara Seika and affected
9890-522: The notion that any violence has karmic consequences. While ancient scholars of Hinduism pioneered and over time perfected the principles of ahimsa , the concept reached an extraordinary status in the ethical philosophy of Jainism. According to historian David Hardiman , the English term "nonviolence" first appeared in Britain and the United States in the 19th century as a medical term. Before
10005-432: The oldest verses of Vedas, but increasingly becomes one of the central ideas between 500 BC and 400 AD. In the oldest texts, numerous ritual sacrifices of animals, including cows and horses, are highlighted and hardly any mention is made of Ahimsa to non-human life. Hindu scriptures, dated to between 5th century and 1st century BC, while discussing human diet, initially suggest kosher meat may be eaten, evolving it with
10120-506: The opponent's heart and mind by showing love to them rather than hatred, partnering with the opponents to bring about social change by ending all violence and social injustices, and seeking a solution whereby all parties win. The techniques they use include persuasion while trying to avoid coercion, and they accept that suffering is part of the means to transform themselves and others. For many, practicing nonviolence goes deeper than abstaining from violent behavior or words. It means overriding
10235-445: The opponent, not designed to cause misery to the opponent; for example, use of arrows is allowed, but use of arrows smeared with painful poison is not allowed. Warriors must use judgment in the battlefield. Cruelty to the opponent during war is forbidden. Wounded, unarmed opponent warriors must not be attacked or killed, they must be brought to your realm and given medical treatment. Children, women and civilians must not be injured. While
10350-535: The power misuse of rulers by organising and encouraging (oppressed) people to withdraw their consent and cooperation. The forms of nonviolence draw inspiration from both religious or ethical beliefs and political analysis. Religious or ethically based nonviolence is sometimes referred to as principled, philosophical, or ethical nonviolence, while nonviolence based on political analysis is often referred to as tactical, strategic, or pragmatic nonviolent action. Commonly, both of these dimensions may be present within
10465-480: The power of repressive political regimes in the developing world and the former eastern bloc. Susan Ives emphasizes this point by quoting Walter Wink : "In 1989, thirteen nations comprising 1,695,000,000 people experienced nonviolent revolutions that succeeded beyond anyone's wildest expectations ... If we add all the countries touched by major nonviolent actions in our century (the Philippines, South Africa ...
10580-617: The radical political actions of low ranking samurai in the decades prior to the Meiji Restoration (1868), in which the Tokugawa shogunate (1600–1868) was overthrown. Defunct In Joseon Korea, neo-Confucianism was established as the state ideology. The Yuan occupation of the Korean Peninsula introduced Zhu Xi 's school of neo-Confucianism to Korea. Neo-Confucianism was introduced to Korea by An Hyang during
10695-483: The rational ones (humans) is strongest in Jain Ahimsa. Jains agree with Hindus that violence in self-defence can be justified, and they agree that a soldier who kills enemies in combat is performing a legitimate duty. Jain communities accepted the use of military power for their defence, there were Jain monarchs, military commanders, and soldiers. In Buddhist texts Ahimsa (or its Pāli cognate avihiṃsā )
10810-482: The renovation of old customs and ways of life. Hundreds of thousands of members of Donghak cut their long hair short and initiated the wearing of simple, modest clothing. Non-violent demonstrations for social improvement organized by members of Donghak took place throughout 1904. Under the third patriarch of the Donghak movement, Son Byeong-hui, the movement became a religion called Cheondogyo , or Cheondoism , which
10925-425: The sake of food, they accept such violence only inasmuch as it is indispensable for human survival, and there are special instructions for preventing unnecessary violence against plants. Jains go out of their way so as not to hurt even small insects and other minuscule animals. For example, Jains often do not go out at night, when they are more likely to step upon an insect. In their view, injury caused by carelessness
11040-599: The school into the 18th century But neo-Confucianism became so dogmatic in a relatively rapid time that it prevented much needed socioeconomic development and change, and led to internal divisions and criticism of many new theories regardless of their popular appeal. For instance, Wang Yangming 's theories, which were popular in the Chinese Ming dynasty , were considered heresy and severely condemned by Korean neo-Confucianists. Furthermore, any annotations on Confucian canon different from Zhu Xi were excluded. Under Joseon,
11155-741: The second Lu–Wang school , combined, form the true mainstream of neo-Confucianism instead of the Cheng–Zhu school. The mainstream represented a return to the teachings of Confucius , Mengzi , the Doctrine of the Mean and the Commentaries of the Book of Changes . The Cheng–Zhu school was therefore only a minority branch based on the Great Learning and mistakenly emphasized intellectual studies over
11270-433: The slogan "The three teachings are one!" While neo-Confucianism incorporated Buddhist and Taoist ideas, many neo-Confucianists strongly opposed Buddhism and Taoism. Indeed, they rejected the Buddhist and Taoist religions. One of Han Yu 's most famous essays decries the worship of Buddhist relics . Nonetheless, neo-Confucian writings adapted Buddhist thoughts and beliefs to the Confucian interest. In China , neo-Confucianism
11385-483: The state ideology, saw an increasing polarization between orthodox Confucian scholars and efforts by other Confucian scholars to revive social ethics and reform society. The increasing presence and pressure from the West created a greater sense of urgency among reformers, and thus Choe Je-u first penned his treatise, Comprehensive Book of Eastern Learning , or Dongkyeong Daejeon ( 동경대전 ; 東經大全 ). This treatise marked
11500-512: The study of sagehood. Zhu Xi's formulation of the neo-Confucian world view is as follows. He believed that the Tao ( Chinese : 道 ; pinyin : dào ; lit. 'way') of Tian ( Chinese : 天 ; pinyin : tiān ; lit. 'heaven') is expressed in principle or li ( Chinese : 理 ; pinyin : lǐ ), but that it is sheathed in matter or qi ( Chinese : 氣 ; pinyin : qì ). In this, his system
11615-446: The suggestion that only meat obtained through ritual sacrifice can be eaten, then that one should eat no meat because it hurts animals, with verses describing the noble life as one that lives on flowers, roots and fruits alone. Later texts of Hinduism declare Ahimsa one of the primary virtues, declare any killing or harming any life as against dharma (moral life). Finally, the discussion in Upanishads and Hindu Epics shifts to whether
11730-440: The term Ahimsa is an important spiritual doctrine shared by Hinduism, Buddhism and Jainism. It literally means 'non-injury' and 'non-killing'. It implies the total avoidance of harming of any kind of living creatures not only by deeds, but also by words and in thoughts. The Mahabharata , one of the epics of Hinduism, has multiple mentions of the phrase Ahimsa Paramo Dharma (अहिंसा परमॊ धर्मः), which literally means: non-violence
11845-408: The thinking of particular movements or individuals. The fundamental concept of pragmatic ( tactical or strategic ) nonviolent action is to create a social dynamic or political movement that can project a national and global dialogue that affects social change without necessarily winning over those who wish to maintain the status quo. Gene Sharp promoted the pragmatic nonviolence approach. Sharp
11960-446: The time and many, predominantly from the middle class and disillusioned with the excesses of organized religion (namely Buddhism) and the old nobility, embraced neo-Confucianism. The newly rising neo-Confucian intellectuals were leading groups aimed at the overthrow of the old (and increasingly foreign-influenced) Goryeo dynasty. After the fall of Goryeo and the establishment of the Joseon dynasty by Yi Song-gye in 1392, neo-Confucianism
12075-614: The vehicles of knowledge such as Classics or literary writing rather than the "values that all should share," They claimed that "later" Confucians focused on correct governance (found in the canonical texts) to the exclusion of "correct learning," the necessary basis for moral order. Their ideal of moral order, which could be inculcated by scholars outside of government, stood in contrast with previous ideas of moral instruction by ruling authorities. Neo-Confucians could be distinguished by their stronger concern with personal ethics and morals. Politically, Neo-Confucians also opposed centralization in
12190-500: The virtue of Ahimsa, can and must do when they are faced with war, violent threat or need to sentence someone convicted of a crime. These discussions have led to theories of just war, theories of reasonable self-defence and theories of proportionate punishment. Arthashastra discusses, among other things, why and what constitutes proportionate response and punishment. The precepts of Ahimsa under Hinduism require that war must be avoided, with sincere and truthful dialogue. Force must be
12305-652: The war is in progress, sincere dialogue for peace must continue. In matters of self-defence, different interpretations of ancient Hindu texts have been offered. For example, Tähtinen suggests self-defence is appropriate, criminals are not protected by the rule of Ahimsa, and Hindu scriptures support the use of violence against an armed attacker. Ahimsa is not meant to imply pacifism. Alternate theories of self-defence, inspired by Ahimsa, build principles similar to theories of just war. Aikido , pioneered in Japan, illustrates one such principles of self-defence. Morihei Ueshiba ,
12420-442: Was jingzuo ( Chinese : 靜坐 ; pinyin : jìngzuò ; lit. 'quiet sitting'), a practice that strongly resembles Chan (Zen) meditation , or zuochan ( Japanese : 座禅 ; Chinese : 坐禪 ; pinyin : zuòchán ; lit. 'seated meditation'). Wang Yangming developed the idea of innate knowing , arguing that every person knows from birth the difference between good and evil . Such knowledge
12535-477: Was an American political scientist known for his nonviolent struggle work. Those who follow Sharp's pragmatic nonviolence approach believe in practicality rather than the moral aspect of the struggle. They believe that violence is too costly to engage in. The goals are to change their oppressor's behavior; end a specific injustice or violent situation; and seek a win for themselves, while opponents they perceive as enemies with conflicting interests should lose. Conflict
12650-557: Was an academic movement in Korean Neo-Confucianism founded in 1860 by Choe Je-u . The Donghak movement arose as a reaction to seohak ( lit. ' "Western learning" ' ), and called for a return to the "Way of Heaven". While Donghak originated as a reform movement and revival of Confucian teachings, it gradually evolved into a religion known today as Cheondoism in Korea under the third patriarch Son Byong-hi. Joseon , which patronized Neo-Confucianism as
12765-465: Was an officially recognized creed from its development during the Song dynasty until the early twentieth century, and lands in the sphere of Song China ( Vietnam , Korea , and Japan ) were all deeply influenced by neo-Confucianism for more than half a millennium. Neo-Confucianism is a social and ethical philosophy using metaphysical ideas, some borrowed from Taoism, as its framework. The philosophy can be characterized as humanistic and rationalistic, with
12880-519: Was installed as the state ideology. Buddhism, and organized religion in general, was considered poisonous to the neo-Confucian order. Buddhism was accordingly restricted and occasionally persecuted by Joseon. As neo-Confucianism encouraged education, a number of neo-Confucian schools (서원 seowon and 향교 hyanggyo ) were founded throughout the country, producing many scholars including Jo Gwang-jo (조광조, 趙光祖; 1482–1520), Yi Hwang (이황, 李滉; pen name Toegye 퇴계, 退溪; 1501–1570) and Yi I (이이, 李珥; 1536–1584). In
12995-528: Was one of the most well-known advocates for and practitioners of principled nonviolence. The Semai ethnic group living in the center of the Malay Peninsula in Southeast Asia are known for their nonviolence. The Semai punan ethical or religious principle strongly pressures members of the culture towards nonviolent, non-coercive, and non-competitive behaviour. It has been suggested that
13110-525: Was the book Family Rituals , where he provided detailed advice on how to conduct weddings, funerals, family ceremonies, and the veneration of ancestors. Buddhist thought soon attracted him, and he began to argue in Confucian style for the Buddhist observance of high moral standards. He also believed that it was important to practical affairs that one should engage in both academic and philosophical pursuits, although his writings are concentrated more on issues of theoretical (as opposed to practical) significance. It
13225-713: Was unconnected with reality. The Confucian canon as it exists today was essentially compiled by Zhu Xi . Zhu codified the canon of Four Books (the Great Learning , the Doctrine of the Mean , the Analects of Confucius, and the Mencius ) which in the subsequent Ming and Qing dynasties were made the core of the official curriculum for the civil service examination. In the 1920s, New Confucianism , also known as modern neo-Confucianism, started developing and absorbed
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