An Introduction to Confucianism (Introduction to Religion) [Paperback]

It is impossible for me to go into any details in my discussion of a book of such size. Therefore, I propose to talk only about those features which may distinguish the book from any other books on Confucianism. First of all, its comprehensive understanding of Confucianism. Instead of a lineal or one-sided account of Confucianism like previous introductions, Dr. Yao presents Confucianism as a tradition with many forms: Confucianism as a 'family' (jia); Confucianism as a cult (jiao); Confucianism as a 'form of learning (xue). At the same time, he also introduces Confucianism as a tradition with many dimensions which contains a socio-political programme, an ethical system, and a religious tradition and functions as an underlying ideology and a guiding principle permeating the way of life in China. By doing this, he has successfully accounted for the reason why for more than two thousand years Confucian teaching was recognised by the State as the official philosophy both in education and in daily life.

Secondly, its comparative approach. Dr. Yao's book is a treatise on Chinese philosophy, while he writes from a comparative point of view with a western audience in mind. With Dr. Yao's understanding of Confucianism as a humanistic religion, he suggests a new way to look at Confucianism. In introducing Confucianism as a religious tradition, Dr. Yao concentrates on the distinctiveness of the religious dimension of Confucianism which distinguishes Confucianism from Daoism, Buddhism and Christianity. In another book of his---Confucianism and Christianity (Brighton, Sussex Academic Press, 1996), he points out that the distinctiveness of Confucianism as a religion lies in its humanistic approaches to religious matters, such as beliefs, rituals and institutions, and in its religious concerns with secular affairs, individual growth, family relationships and social harmony. The obvious strength of Dr. Yao's approach is that by comparing Confucianism with other religious traditions and thus regarding Confucianism as a kind of humanism that seeks sacredness in an ordinary yet disciplined life, he shows western readers how Confucianism demonstrates a unique understanding of the Ultimate and of transcendence, and how Confucianism opens a distinctive path to human eternity.

Thirdly, its historical perspective. Dr. Yao writes in the book: Confucianism has been in a continuous state of development, from the past to the present and onward to the future. To introduce Confucianism as a tradition we need a historical perspective. In this perspective, Confucianism consists of several main 'stages', which together forge the links of a long chain; each link of chain shares common features with, yet different from, others, which enable us to appreciate the continuous evolution and development of the whole tradition. Through the detailed exploration of pre-Qin Confucianism, Han Confucianism, the Confucian dimension of 'Mysterious Leaning', Neo-Confucianism and Korean Confucianism and Japanese Confucianism, he presents us a clear clue through which we can see how Confucianism enriched and developed itself in different circumstances. By creating through transmitting, Confucianism in its later stages poured a great deal of new wine into old bottles. This accounts for the reason why Confucianism has shown such capacity for progress and for adapting itself to new conditions.

Lastly, its modern relevance. In his famous book Confucianism and Its Modern Fate (London, Routledge and Kegan Paul, 1965), Joseph R. Levenson takes Confucianism as 'a tradition of museum' or 'a historical monument', an ossified culture like Egyptian and Mayan civilisations, 'eliciting (instead of inculcating) a piety towards the past', interesting only to those who are concerned with human history and archaeology. Dr. Yao doubts and challenges this idea in the book and presents Confucianism as an ancient tradition with modern appeal. He argues that it is its moral and spiritual values that make Confucianism a living tradition for the twenty-first century. Among these values, three are especially of significance for the Confucian future: its concern about moral responsibilities, its emphasis on the importance of transmission of values, and its humanistic understanding of life. He believes that these three values are the most important elements for Confucian relevance to the future, because they will make a significant contribution to an ethics of responsibility, give a new momentum to the establishment of a comprehensive education system, and help people in their search for ultimate meaning in a temporary life.

According to Dr. Yao, the value of Confucianism to modern society also lies in its central concept---'the way of harmony', which is regarded as 'the central theme which penetrates all levels and dimensions of Confucian discourses'. The way of harmony teaches that Heaven is the source of all forms of life. All things generated from Heaven therefore have maintained a certain relation to Heaven and an interrelation with other things. So what Confucianism calls us to seek after is a central harmony, a golden mean, a recognition of an extricable bond between nature and man. It suggests a kind of cosmology in which all things and processes in the world are related in a process which proceed toward a balance and a harmony. Reflecting on the disastrous results caused by the philosophy of struggle and conquest both in China and in the West during the twentieth century, it is important to reestablish a new cosmology based on the way of harmony. Similar ideas of harmony can also be found in ancient Greek philosophy, especially in Pythagorean philosophy. This cosmology could be the foundation of all other sciences, and thus becoming the principle for guiding all the nations and individuals in dealing with conflict between people, between human beings and nature, and between nations.

We should be grateful to the author (who is a Chinese scholar with both Chinese and Western cultural background) for this authoritative book, which deserves to be carefully studied by those who are interested in Confucianism and Chinese wisdom.

In the comprehensive introduction, Dr. Yao writes, 'What is intended throughout the book is to present a phenomenological investigation as to what Confucianism is, and to generate a seamless interpretation and presentation of its religious and philosophic doctrines.' If we examine the focus of each chapter we can see that this intention is realised.

The first chapter concentrates on the origin and nature of what in the west, is called Confucianism. The focus is on Confucius and his contribution to the tradition. This chapter enables the reader to fully understand the notion of Confucius as the transmitter of an established tradition, rather than the innovator of a new one.

Chapter Two has an historical focus and shows how the major Confucian schools developed from a common heritage. The distinctiveness of each school is noted and the reader begins to appreciate how the tradition evolved and developed from the time of Confucius to the present.

The third chapter contains the key elements of Confucian doctrine and presents them in the form of the three ways; The Way of Heaven, The Way of Humans and the Way of Harmony, so concentrating on the relationships between humans and nature and the social and political development of human society.

In chapter four, Dr. Yao investigates how Confucian values are used to transform religious rituals and practices and how these then reflect the rational and humanistic ideals propagated by Confucian masters. The mutual interaction between Confucianism, Taoism and Buddhism is fully examined, as is the later interaction with Christianity.

The fifth chapter deals with the modern development of Confucianism and with the problems facing modern scholars. The Confucian response to the impact of western culture and Communist revolution is examined and Dr. Yao shows how Confucianism is being revived as motivating force for modernisation in China.

Confucianism is shown as a tradition that has constantly interacted with other traditions and has used specific aspects from outside to enhance and strengthen its own development. This book shows how Confucianism has always managed to emerge with renewed vigour and relevance to current problems from periods of apparent stagnation. Confucianism is presented here as a tradition of self-cultivation, whereby one incorporates Confucian learning into one's everyday actions and practices, the emphasis on learning showing how the tradition places its focus on the actions of individuals. However, Dr. Yao shows that an individual cannot be thought of in isolation, each person being part of a family and living within a social framework existing in the natural world, the relationships between these elements constituting the core of the tradition. He shows that one cannot cultivate oneself unless one also cultivates one's family, one's community and works in harmony with heaven. This vital and important aspect of the tradition is well developed in this book. Dr. Yao provides a number of questions at the end of each chapter that provide an opening for classroom discussion.

In reading this book one is given a clear examination and understanding of the importance of Confucianism as a major world tradition. Dr. Yao's easy and accessible style and presents us with a long needed study of an important cultural tradition. I recommend this to all teachers of Religious Studies as an excellent introduction to the subject.

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