For centuries, both Christianity and Confucianism have each sought to reconcile two families of ideas within their belief systems. The author suggests that these two ideologies may have a great deal in common.
In China, the study of religion as an academic discipline has been gaining momentum in recent years. Centers and institutes for the study of religion have been established at numerous top-tier Chinese universities. As research on religion in China grows, indigenous theories regarding the role of religion in Chinese society and culture are also being constructed and debated. One theoretical framework of note is the “religious ecology” model.
In the 17th and 18th centuries there was a dispute between Jesuit and Dominican missionaries in China about whether or not Chinese converts should be allowed to continue practicing traditional rites and ceremonies that were rooted in Confucianism, such as ancestor worship. The Jesuits said they should be allowed; the Dominicans said no.
Having read Wang Jun’s article “The Preeminence of Love in Chinese Families” in the most recent ChinaSource Quarterly (18.2), “Christian Ethics and Family Living in China,” I would like to respond with a few thoughts that I trust will be helpful, and that might open further dialogue on this important topic.
The author begins by explaining “love” as historically defined by Mohism and Confucianism, that is, universal love versus love based on blood kinship. He delves into the differences between these two kinds of love, especially as they relate to family structure and authority as well as to extended family relationships. He then turns to Christian love, its relationship to these two ideologies and how it can influence the culture.
Within Chinese culture, people with disabilities have been stigmatized and devalued. This is the result of beliefs which create stereotypes leading to prejudice and discrimination. With a desire to reduce this stigma, scholars are examining Buddhism, Confucianism, and Taoism to uncover any hidden cultural prejudice and stereotypes causing these attitudes. This is a complex endeavor that requires much sensitivity to cultural nuances. However, the goal is for people to come together in honest dialog and humble sensitivity, unified in purpose and compassion to combat prejudice and discrimination.
In the past year, we have heard numerous reports of the Party’s attempts to promote traditional Chinese cultural values and to warn against the pernicious influence of western cultural values. But are the traditional values even there anymore? In the third section of the article ”The Shadow of Chinese History," Huo Shui takes a look at the destruction of traditional Chinese values and wonders on what values will China base her future development.
If you’ve spent any amount of time in China, you have probably encountered the phrase “China has a long and glorious history.” In fact, you’ve probably encountered it so many times that you are tempted to roll your eyes when you hear it.
I haven’t actually read this book, but it looks like a good one to add to my reading list: Confucius and the World He Created, by Michael Schuman.
Cultural Foundations of Learning: East and West by Jin Li.
Reviewed by Lisa Nagle
There are deep cultural differences between Eastern and Western societies regarding learning and development. The notion of whether creativity is learned or not is just one of these. This book explores some of the differing approaches to learning found in these cultures and concludes with a look at them in the twenty-first century.
An annotated bibliography for further reading on this topic.
Chinese society today has turned fairly religious with Protestant Christianity and Confucianism experiencing the most growth in recent decades. As these two traditions interact more and more, the tension and rivalry between them intensifies. Dr. Yao looks at the roles that each plays in today's China along with the place of the so-called New Confucian Movement. As the current Confucian revival represents an attempt to regain Confucian dominance in Chinese society, what is the response of Christianity?