Confucianism is something of a derivative. As a matter of fact, Confucius insisted on close adherence to Tao. However, he was pragmatic and concerned with the existential problems of man, hence he deals less with generalities and more with the practical matters of daily and personal relationships. The essence of his system of relationships is fivefold, and fundamental to his social order: ruler and subject; father and son; husband and wife; older brother and younger brother; older friend and younger friend. The ideal of conduct, ordering all human relationships and resulting in an ideal social structure and harmony is: li. A famous Confucian maxim is: "Never do to others, what you would not like them to do to you." (Golden Rule ?) His disciples later on developed ten attitudes that are to govern the five relationships: love in father and filial piety in the son; gentility in the oldest brother and humility and respect in the younger; righteous behavior in the husband and obedience in the wife; humane consideration in elders and deference in juniors; benevolence in rulers and loyalty in subjects. Confucius did not claim to be the originator of this philosophical/ethical code. Some of the ideas he claims to have derived from classical writings, but he codified them and illuminated them with his own insights and principles. Thus developed one the great and most durable ethical and social edifices in recorded time. It shaped Chinese thought and character.

An excerpt from A Synopsis of the Ethics of Confucianism by Fritz G. Cohen

Man's mind consists of Dao-mind and human-mind,which are all given by God. Everything being perfect and perfect in Dao-mind, nothing needs to depend on outside oneself or search for anything. Dao-mind is like a mirror which reflects God's love and wisdom.

An excerpt from Confucianism and Meditation

FROM CONFLICT TO HARMONY

--The Confucian Response to Interfaith Dialogue

Xinzhong Yao

The Annual Lecture of International Interfaith Centre, 14 November, 1996, to be published in World Faiths Encouter, March, 1997

INTRODUCTION

It is a great privilege to be here to discuss with you about Confucianism and interfaith dialogue. For a long period in the past, Confucian studies were greatly promoted and expanded at Oxford, perhaps more than anywhere else in the Western world. The translations of, and the works on, Confucian classics by Oxford professors, such as James Legge and William Soothill, were attempts to examine the Confucian doctrines in the light of Christian understanding; they were filled with the spirit of inter-religious dialogue, and are still some of the most stimulating and insightful sources for the Western readers of Confucian classics.

The situation has changed since their time, however. Confucianism ceased to be the state ideology in China and lost its privilege in other East Asian countries a long time ago. It was separated from public education that had been the key for its transmission. Its political and religious function constantly declined during the most part of this century, and its values and ideals have been severely undermined both by radical revolutions and, more recently, by commercialism. It seems that Confucianism has no longer had any part to play in modern life, at least not in the life of the Chinese living in Mainland China; and that its influence, if any, is considered only negative or as some people like to say, conservative or even reactionary. Fierce attacks on Confucian principles scarcely meet insistent resistance. For many younger Chinese, Confucianism represents the shadow of the past, about which they have more indifference than knowledge. For more outsiders, Confucianism appears to have died out, or if not yet, it is being forced to die. As a result, except in a small circle of scholars, Confucianism is considered far less seriously than it used to be and is seldom taken as an active player in an interfaith dialogue.

Does this mean that Confucianism has no value at all to today's life? Is Confucianism merely a source of conflicts but having nothing to contribute to inter-religious reconciliation? It is true that unlike other living faiths, Confucianism has lost its organisational and institutional mechanism. However, organisation and institution are never taken to be the sole foundation of Confucianism. Rather, the power and force of Confucianism lies in its values and ideals, the essentials of which have become part of the ways of the Chinese life. In this sense, we may say that Confucianism as a value system is still functioning in today's world and as a living force Confucianism holds not only the motives of social integration but also the solutions and resolutions of inter-religious conflict. 

Confucianism Overview

Founder:

Confucius - (this is the Latin version of his name); since he was Chinese, his real name was K'ung Fu-tzu, which means "Grand Master K'ung".

Headquarters:

China is where it originated, but it is all over East Asia.

Beliefs and Practices:

1. All humanity is good and always striving to be better, be loyal and live upright.

2. The focus is on comprehensive truths rather than logic. They feel the more comprehensive the closer it is to the truth.

3. Confucianists put an emphasis on sympathizing over others when they are suffering. They are always searching for a higher sense of sympathy for people.

4. This belief system also entails the belief that the ultimate personal harmony in life are the relationships one has with: ruler to subject, parent to child, husband to wife, older to younger, and friend to friend. Nothing to do with a relationship with God. No relationship unless it is within human existence.

5. They do believe in a heaven, they call it T'ien, but that it is silent.

Sacred Texts:

Analects- a collection of sayings from Confucius and some of his disciples.

The Great Learning- used to be part of the Li Chi but it was separated. Designed to be an educational tool for gentlemen. First text to be studied by Chinese school boys.

The Doctrine of the Mean- Used to be part of the Li Chi also. Philosophical thoughts of Confucius focusing on the relationship between human nature and moral order of the world.

The Book of Mencius- a collection of sayings of early Confucian thinkers. It's trying to reach a more rounded system of philosophy.

Li Chi- Confucian Classic. It has a bunch of ethical philosophies from Confucius. Also called, The Book of Rites.

Other important works are:

I-Ching (The Book of Changes)

Shi (The Book of Poetry and Songs)

Shu (The Book of Documents)

Chun-Chiu (The Book of Spring and Autumn)

Important Dates:

551-479 B.C.- Confucius life timeline

1122-897 B.C.- The Duke of Chou established "The Ritual-Music Culture" for the dynasty in China (which Confucius desperately tried to keep going during the fighting).

124 B.C.- Imperial Academy was established and they formed the Confucius Code of Conduct for education.

A.D. 960-1368- Neo-Confucianism was formed after Confucius himself was long gone. This integrated Buddhism in with Confucianism.

A Brief History:

Confucius was a prime minister who was very educated and extremely committed to keeping the "Ritual-Music Culture" in China going. (The Ritual-Music Culture can be referenced in the section on Taoism). He wanted to rebuild the cultural-political order of his day, so he left home when he was 56 years old and traveled all over China in the quest for agreement from the lords and dukes to commit themselves to the Ritual-Music Culture also. He wanted to gain peace and hope to his people, but it failed. He returned to his home after 12 years of travels at the age of 68 to teach and write. Confucius was able to write down his ideas for his remaining five years of life then he died at 73 years old.

THE ANALECTS OF K'UNG FU-TZU (CONFUCIUS)

At fifteen, I set my heart on learning. At thirty, I was firmly established. At forty, I had no more doubts. At fifty, I knew the will of heaven. At sixty, I was ready to listen to it. At seventy, I could follow my heart's desire without transgressing what was right. Analects, 2:4 ,  --Confucius From website by Judith A. Berling for Asian Studies

Lexicon of Confucianism

Confucianism by Religious Tolerance.org

Confucian Greeting cards from All-Yours 

Confucian and Taoist Text resources

Confucianism from the Centre for Dao

Taoism

Buddhism

Confucianism :studies of the three

Confucian Transformation of Women

Digital Text Resources