Family, Society, Individuality, and Friendship
The Confucian society had a different view of Friendship. Friendship was considered unique in the societal context as it was not perceived as a family or state bond. Friendship was mainly considered voluntary as it was not forced upon an individual. Several arguments were brought forth against a bond that included assertions on its hierarchical nature and in the preservation of one’s morality. According to Kutcher (2000) the primary aim of friendship was thus considered to be one that was mainly based on the provision of services to others. Confucianism mainly deals with the ideal character of individuality by putting particular emphasis on personal goals and creation of love and selflessness of humanity. Individuality is therefore not a tenet to Confucianism. Individual virtues are considered second to other forms of relationship such as filial love. Society, on the other hand, is seen in the same breadth as individuality in that in Confucianism it is not allowed to supersede FilIalty. As stated by Liu (2003) a familistic society is predominant in the Chinese culture with family decisions taking precedence over all other decision-making processes that may be individualistic.
Confucianism in present-day Korea
Confucianism in North and South Korea has been used by the governments in both regimes to determine some of the social phenomena that occur in the society that includes nepotism and use of traditional traits. Ideologies have been used to justify the need for social control. Ideological perspectives by the two nations were used to ensure that emphasis is placed on various sectors that include an emphasis on ideological and institutions that base their work on familial and structural origins. As indicated by Kang (2011) power is mainly consolidated through patrilineal and extended family systems that formed the core of the ideologies practiced in the states. The ideology of Confucianism has been used extensively in the modern era by political elites in the governance of the population through ideology and institutions as Confucianism is abused to ensure that their domination is legitimate. Instances, where this was used, include the rule over North Korea where a social system was created through the combination of loyalty and filial piety for an effective communist state. People’s values and practices were deeply influenced by the Confucian orthodoxy that translated to political power.
Confucianism and Western Values
Confucianism and Western values such as democracy have been at loggerheads over the practices of one culture towards the other. According to Fukuyama (1995) western values have not been considered as ideal morals for societies and countries that practice Confucianism. Incidences include the treatment of individuals in the community and poor humanitarian records that are existent on the various countries. However there is hope for a truce among the different ideologies that exist between Asia and western capitalist democracies as the modernization that has been experienced in Asia will significantly lead to more democratic practices. The West has championed individual liberty, but Confucianism practices do not strive to ensure such practices as indicated by Fukuyama (1995). Some of the western values have been assimilated into the society of Asians that predominantly practice Confucianism through developmental practices that have led to the establishment of democratic practices that has seen democratic elections held in larger parts of Asia. Cultural attitudes as a cause of Confucianism indoctrination may significantly result in differences between moral and cultural values that are existent between the Confucianism and Westernisation, however, political modes may change variably and can be affected through means of political change. There are instances where Asian communities that mainly practice Confucianism relate together with westernized concepts but this is not prevalent over the spectrum as not all Asian states have taken up western values but the level to which it is practiced is different from one state to the other.
References
Kutcher, N. (2000). The fifth relationship: dangerous friendships in the Confucian context. The American Historical Review, 105(5), 1615-1629.
Kang, J. W. (2011). Political Uses of Confucianism in North Korea. Journal of Korean Studies, 16(1), 63-87.
Fukuyama, F. (1995). Confucianism and democracy. Journal of Democracy,6(2), 20-33.
Liu, Q. (2003). Filiality versus sociality and individuality: On confucianism as" consanguinitism". Philosophy East and West, 53(2), 234-250.
