Confucianism and Shinto
Confucianism’s Ideal Person
The philosophy of Confucianism advocates for the belief that humans can be taught, improve, and improve through personal and communal efforts that are either self-created or self-cultivated (Yao, 2000). Therefore, being an ideal person falls under the third concept of Confucianism called Chun-Tzu. The Chun-Tzu is believed to have attained the maximum ethical values and so would act as an example for others to follow. The morality of the Chan-Tzu or Junzi would be a combination of all the best qualities a human person can have so that other people can be influenced. Hence, the Chun-Tzu was also called a leader and had to exhibit the five virtues according to Confucianism which were: being morally upright (li); cultivate humanity and benevolence (Ren); indulge in activities exhibiting virtue (Wen); respect all relationships through filial piety (Xiao); and doing unto others what you would like to be done unto you (Shu).
In describing the concept of li in an ideal man, Confucius believed that there are certain rituals within a societal hierarchical order which ideal men engaged. The rituals are termed as li and are what shapes an ideal man’s character towards perfection in the required ways. This is believed to result in him being fair or equity towards all his decisions. Leaders who do not have li are court judges who base their decisions on curtained pre-set laws and so have no time to make unconventional decisions on special instances. Ren is also a concept characteristic of the Chan-Tzu where he is considered to attain the highest level of virtue showing love, charity, and benevolence. “The level is seen to be difficult to be attained and if attained then it is considered the highest development of human nature” (Chinaknowledge). In every discipline there are many people who can be described as attaining Ren hence an ideal man, for instance, Einstein in Physics, Jesus in Christianity, and Buddha in Buddhism.
An ideal man is also known to exhibit Shu a negative form of the golden rule; stating that what one does not want to be done on themselves should then not be directed to others (Chinaknowledge). This is what an ideal man strives at and aims at ensuring that no harm is reached to his subjects. The ideal gentleman in achieving this undergoes intense self-reflection to come up with actions that would be of benefit to both his subjects and himself. The Wen is also instrumental in describing an ideal man, where activities he indulges in like art, music, and poetry should be synonymous with good virtue, which he represents. This means that an ideal person would never engage in a creative venture if it does not exhibit good virtue. The application of this element is that, an ideal man would be influencing any creative action he deals with at leisure time ensuring that they are founded by moral themes. The last concept is the Xiao, which an ideal man exhibits through his relationships. The five relationships described by Confucianism are: ruler to ruled, brother to brother, husband to wife, friend to friend, and father to son (Yao, 2000). An ideal man is then thought to have perfect relationships in the five categories devoid of conflicts, and even malice.
Therefore, according to Confucius, an idea man is one who understands good moral character and governance. The ideal man is a leader whose actions are influential to others who look unto him. Hence, if everyone attained idealism, then there would be harmony in the society and within one-self.
Shinto Illustration
The symbol above is called the Torii and it originated in the past where the ancient people believed that a bird carried dead people hence the symbol would be their resting place. It is represented using two verticals and two crossbars representing the variance between common space and sacred space (Aston, 2004). From an artist’s point of view the symbol is a simple unique illustration of a holy place where the Kami can rest and be free. The Kami is a spiritual essence of everything in Shinto religion and it is understood that all nature from stones, trees, mountains and so on are in connection with humanity. The spiritual essences can also be in people and animals hence resulting in many gods that Shinto religion worship. It is important to note that the symbol has 20 different styles it is represented all matching different Kami’s and the lineage it is from (Kwintessential).
However, it is important to note that places where the connection between the Kami and people can be found are hard to find and so the Torii is very instrumental in identifying them. The places set apart for identification of these holy places are called shrines where rituals are performed in specific days called Matsuri. The festivals in Shinto are important when the Kami are to be shown the outside world. Shrines can be of two types where the Torrii symbol is located. Shrines in communal locations and at homes are termed as Kamidana, and those represented as nature like hills, mountains, or even old trees are called mori (Aston, 2004).
References
Aston, W.G. (2004). Shinto: The way of the Gods. New York: Kessinger Publishing. Pp. 2+
Chinaknowledge. Chinese Thought and Philosophy: Confucius and Confucianism. Available at:
http://www.chinaknowledge.de/Literature/Classics/confucius.html
Kwintessential. A brief introduction to Shinto. Available at:
http://www.kwintessential.co.uk/resources/religion/shinto.html
Yao, X. (2000). An introduction to Confucianism. Cambridge: Cambridge University Press. Pp. 16-52
