The three great philosophies of China include Confucianism, Buddhism and Taoism. Strangely, all the three philosophies of China developed at the same time. The ideas of Confucianism have roots in ancient China, and the common heritage of Chinese ancestry was shared by peoples of Korea, Japan, and Vietnam. Confucianism was a system of a benevolent kingship that was followed by empires to authorize themselves in different parts of eastern Asia.
The political and economic climate in East Asia is of emerging as a significant one in the world. How democracy values of the government today can work in Confucian societies is interesting to see. The perceptions of national economic performance can be influenced by cultural values in Confucian democracies. Looking at South Korea, Japan and Taiwan, one can see how different dimensions of Confucianism effect the cultures (Knowles). These countries share Confucian heritage, are democracies, and looking at them, each of them has been successful in modernizing their economies. As the Confucian democracies continue to develop economically, self-expression values have played an active role in creating attitudes towards the society. The three countries carry notable similarities but are not without their differences. They had different reasons to move towards democracy. Democracy was imposed on Japan following World War II, and South Korea was under the pressure of mobilization and international factors to transit to democracy. However, despite the challenges and difficulties in democratic transition and economic development, the countries have been successful at maintaining their democratic institutions.
Confucianism and Economics As Moreira states, Confucianism and Buddhism have had a significant influence on the China´s economic integration into the world. One finds silence; tolerance and harmony are emphasized in the Chinese community. When Chinese entrepreneurs conduct business, they are seen to be patient, kind and always very quiet. Confucianism thus has been guiding the behavior of people and affected the way they think and operate. The philosophy considers the harmony as the basis of the family and the way to prosperity. It preaches diligence and obedience and to use the correct behavior in a given situation. Influenced by Confucianism, the Chinese remain calm, united and obedient people with strong and close-knit families that remain together in difficulties. One finds religion being promoted in different areas of public life, from government to business.
The last couple of years have observed a significant phenomenon in cultural and intellectual life outside Communist China and it is the revival of Confucianism. It is also referred to as the "New Confucianism" that is seen as a religious philosophy based on the notion of practical character and self-cultivation. Tu Wei-ming, according to Rubin (72) is one of the important New Confucian thinkers. He looks upon Confucian tradition sees as a religious philosophy that stresses on the practical and self-cultivation of character. Western interpretation of Confucianism sees it as a dead relic of old China. Confucianism enjoys a creative transmission from Tu Wei-ming, but he believes that the mind of the ancients can never be reproduced or transmitted. He sees Confucianism as a religious philosophy. The specific nature of the state cult of Confucius is a secular way par excellence. The virtue of humanity is not only a human excellence but aims at spiritual self-transformation. Many influential thinkers nowadays accept the view of human-relatedness in Confucian religion- philosophy. The sphere of intellect does not limit Confucian self- transformation.
The Chinese culture has had to face immense challenges during the last two hundred years, as ( Liu 213-33) reports. It suddenly was face to face with Western civilization that came as another culture that was superior to itself. China's has been slower and less efficient as compared to Japan when borrowing from outside sources and has maintained her traditional ways. Confucianism was changing over the years and was seen as Spiritual Confucianism, in the tradition of great thinkers such as Confucius and next the Politicized Confucianism that served as the official ideology of the dynasties. The third was the Popular Confucianism that stressed at the family values, diligence, and education.Confucianism in Asia Confucianism was under violent political attack in the twentieth century in the mainland China. It was seen as a drag by most of the Western writers. However, Confucian traits were seen to be the reason behind the economic success of Singapore. In China, Confucianism has not replaced the ideology of the one –party state, based on Marxism-Lerninism, but the prevailing pragmatism of communist orthodoxy has is steadily under erosion. The young educated Chinese doesn’t know much about Confucianism that is often characterized as feudal and reactionary (Bary 479). In fact, most of the college majors in classical studies have Marx, Lenin and Stalin, but not Confucianism, which is a form of liberal learning.
There are many avenues for comparing history of Confucianism in Asia and its influence. Chinese Confucianism is the main axis, and the development of Confucianism in Japan and Korea is related to Chinese Confucianism intimately. As China and Japan lie in close geographic proximity, they have shared cultural, political, and economic relationships. Confucian scholars from China, Japan, and Korea have given a plethora of explanations on the Confucius philosophy (Huang 235-60). Globalization and transnationalization have been the currents of particular prominence in world history of the twentieth century. The regions from all over the globe within this current of internationalization searched for roots. Thus, Confucianism was not only the common inheritance of Asian civilization, but a cultural resource that was in discourse with other world civilizations.
For many years, the religious dimension of Confucianism has been discussed in terms of rituals and as a religion. Nevertheless, in order to understand the religious properties of Confucianism, the ritual is important as an interest. Japanese outlook of the person as an individual-in-community both socially, and cosmic is characteristically Confucian. Western scholars have long undervalued the spirituality of the Confucian tradition that offers a mean to be fully human in relationship. All true Confucians believe in the capacity of human beings to transform themselves. It was the Confucius that was the prime representative of the Chinese philosophy that influenced the first definition of “Japanese philosophy” (Nosco 1-4). Japan had developed an impressive philosophical tradition of its own before the introduction of western philosophy. However, one finds Confucianism and Buddhism were closely interrelated throughout Japanese history.
Modern Confucian revival in South Korea raises questions as Confucian culture is looked upon as a strong factor that influences social phenomena, political and corporate culture. The colonial government and post-war regimes in North and South Korea have used Confucianism in order to defend state-centered ideology and governance. Confucianism was a device for legitimizing its political leadership, and Korea has utilized the Confucian value system selectively. One observes ideological use of Confucianism in various forms in modern Korea. The Japanese colonizers too have used Confucianism to place great emphasis on the ruler-subject relationship. The Japanese colonizers criticized extended family system and encouraged modern nuclear family. North Korea’s communist ruling mechanism readily incorporated the Japanese transformation of Confucian thought. After the Korean War (1950–53), traditional culture system in family and society collapsed completely (Kang 63-87). However, traditions were not entirely reformed, and it was a problem for the regime to separate socialist values and practices from feudal ones. This is why some Confucian traditions continued in the new socialist system.
According to Yu, an ancient sage-king, one could become a virtual person by practicing the Confucius morality and norms that are practical in principle. Every human can understand and follow such norms (Myeong-seok 17-38) . The ancient Confucian thinkers interpret freedom, choice and responsibility that is comparable to the western perspectives.
Confucianism is a democratic that can have both negative and positive influence on democracy. In the given examples, we find that it is created a foundation for democracy thus supporting in economic development. Social value dimensions of Confucianism are made of Social hierarchy and harmony as well as Political value dimensions of Family-state. Socio-economic equality and equal participation are the common aspects between Confucianism and democracy. Confucianism has led to both positive as well as negative impacts on the history and culture of China, Japan and Korean. The contemporary Confucius became very detrimental for the children as well as women, who were expected to act submissively. The younger had to right to express their opinions in front of their elders. Due to the sphere of the feudal economy created by Confucianism, it limited the growth of the economy. More recently, the cultural norms based on Confucianism are credited for the Asian "economic miracle," and its political stability.
References
Bary, Wm Theodore De. "The New Confucianism in Beijing." Cross Currents 45.4 (1995): 479. Print.
Huang, Junjie. "A New Perspective in the History of East Asian Confucianism: Some Reflections on Confucian Hermeneutics."Dao 2.2 (2003): 235-60. Print.
Kang, Jin Woong. "Political Uses of Confucianism in North Korea." The Journal of Korean Studies 16.1 (2011): 63-87. Print.
Knowles, Ryan. "Confucian Values and Economic Performance; Exploring Their Effects on Citizens Satisfaction with Democracy." University of Missouri (2011). Print.
Liu, Shuxian). "Contemporary Neo-Confucianism: Its Background, Varieties, Emergence, and Significance." Dao 2.2 (2003): 213-33. Print.
Myeong-seok Kim. "Choice, Freedom, and Responsibility in Ancient Chinese Confucianism." Philosophy East and West63.1 (2013): 17-38. Print.
Moreira, Gillian Owen. "The Influence of Confucianism and Buddhism on Chinese Business:." Journal of Intercultural Communication (2009). Print.
Nosco, Peter. "The Religious Dimension of Confucianism in Japan: Introduction." Philosophy East and West 48.1 (1998): 1-4. Print.
Rubin, Vitaly A. "Values of Confucianism." Numen 28.1 (1981): 72-. Print.
