Freedom of Religion/Philosophical Origins/Tradition contributions/Ancient Chinese Philosophy: Difference between revisions

From
Jump to navigation Jump to search
(transformed)
 
No edit summary
 
Line 4: Line 4:
|question=Tradition contributions
|question=Tradition contributions
|questionHeading=What have religious and philosophical traditions contributed to our understanding of this right?
|questionHeading=What have religious and philosophical traditions contributed to our understanding of this right?
|breakout=Ancient Chinese Philosophy
|pageLevel=Breakout
|pageLevel=Breakout
|breakout=Ancient Chinese Philosophy
|contents=The three primary ancient Chinese philosophies, Confucianism, Legalism, and Taoism, represent various attitudes regarding the rights to religious freedom.
|contents=The three primary ancient Chinese philosophies, Confucianism, Legalism, and Taoism, represent various attitudes regarding the rights to religious freedom.  
Founded on the premise of reforming a corrupted society during the Spring and Autumn period, Confucianism initially strongly opposed the customs of other belief systems. For example, noted by Robert Cummings Neville, in their attempts to strengthen their philosophy, Confucians actively worked to suppress beliefs such as superstition, which persisted throughout Chinese culture at the time (Neville, 26). Additionally, noted by Neville, Confucianism has a self-serving definition of toleration. Neville asserts, “Relative to toleration, the principle is that anything in the wider environment can be tolerated so long as the narrower environment can flourish” (Neville, 30). Witnessed through this narrow denotation of “tolerance”, Confucianism emphasizes a sense of dogmatic ethnocentrism, in which other religions may be permitted, but only to the extent that Confucianism can thrive as the prevailing belief system. In this way, Confucianism undermines the idea of unfettered religious freedom.
 
Legalism, which focuses solely on preserving the strength and stability of the state, emphasizes that “law should replace morality” (Winston, 313). Furthermore, Legalist scholar Han Feizi emphasizes law to be within total control of the sovereign, undermining the individual liberties of citizens (Winston, 315). While not directly related to freedom of religion, the Legalist sovereign's unilateral power over the law emphasizes that individuals have no natural entitlements. This weakens the perceived strength of civilians’ rights to religion, as through Han Feizi’s teachings, civilians would only be permitted to worship as directed by the Sovereign.


Founded on the premise of reforming a corrupted society during the Spring and Autumn period, Confucianism initially strongly opposed the customs of other belief systems. For example, noted by Robert Cummings Neville, in their attempts to strengthen their philosophy, Confucians actively worked to suppress beliefs such as superstition, which persisted throughout Chinese culture at the time (Neville, 26). Additionally, noted by Neville, Confucianism has a self-serving definition of toleration. Neville asserts, “Relative to toleration, the principle is that anything in the wider environment can be tolerated so long as the narrower environment can flourish” (Neville, 30). Witnessed through this narrow denotation of “tolerance”, Confucianism emphasizes a sense of dogmatic ethnocentrism, in which other religions may be permitted, but only to the extent that Confucianism can thrive as the prevailing belief system. In this way, Confucianism undermines the idea of unfettered religious freedom.
Contrary to Confucianism and Legalism, Taoism, which emphasizes peace and harmony, is more tolerant of other groups, encompassing the principles of the right to religious freedom. Explained by Liu Jinguang, a Senior Fellow at the Center for Religious Research of China, unliked other belief systems, “Chinese Taoism has the fine tradition of upholding and promoting harmony… mutual respect and peaceful co-existence of different culture, nationalities and religions are the foundations for building a harmonious word” (Jinguang, 207). As Taoism embraces not only toleration, but acceptance, of other faiths, it upholds the necessity of religious freedom for world harmony. Therefore, Taoism distinctly argues the importance of religious rights, allowing for the co-existence of numerous religious groups.


Legalism, which focuses solely on preserving the strength and stability of the state, emphasizes that “law should replace morality” (Winston, 313). Furthermore, Legalist scholar Han Feizi emphasizes law to be within total control of the sovereign, undermining the individual liberties of citizens (Winston, 315). While not directly related to freedom of religion, the Legalist sovereign's unilateral power over the law emphasizes that individuals have no natural entitlements. This weakens the perceived strength of civilians’ rights to religion, as through Han Feizi’s teachings, civilians would only be permitted to worship as directed by the Sovereign.
REFERENCES:


Contrary to Confucianism and Legalism, Taoism, which emphasizes peace and harmony, is more tolerant of other groups, encompassing the principles of the right to religious freedom. Explained by Liu Jinguang, a Senior Fellow at the Center for Religious Research of China, unliked other belief systems, “Chinese Taoism has the fine tradition of upholding and promoting harmony… mutual respect and peaceful co-existence of different culture,, nationalities and religions are the foundations for building a harmonious word” (Jinguang, 207). As Taoism embraces not only toleration, but acceptance, of other faiths, it upholds the necessity of religious freedom for world harmony. Therefore, Taoism distinctly argues the importance of religious rights, allowing for the co-existence of numerous religious groups.
Liu Jinguang, “The Tolerance and Harmony of Chinese Religion in the Age of Globalization,” Procedia - Social and Behavioral Sciences 77 (2013) 205 – 209


Robert Cummings Neville, “Confucianism and Toleration.” Journal of East-West Thought, 4/3 (September 2014). Pp. 25-38.


Kenneth Winston. 2005. THE INTERNAL MORALITY OF CHINESE LEGALISM. Singapore Journal of Legal Studies (12): 313-347
}}
}}

Latest revision as of 12:28, 27 February 2023

Freedom of Religion

What have religious and philosophical traditions contributed to our understanding of this right?

Ancient Chinese Philosophy

The three primary ancient Chinese philosophies, Confucianism, Legalism, and Taoism, represent various attitudes regarding the rights to religious freedom. Founded on the premise of reforming a corrupted society during the Spring and Autumn period, Confucianism initially strongly opposed the customs of other belief systems. For example, noted by Robert Cummings Neville, in their attempts to strengthen their philosophy, Confucians actively worked to suppress beliefs such as superstition, which persisted throughout Chinese culture at the time (Neville, 26). Additionally, noted by Neville, Confucianism has a self-serving definition of toleration. Neville asserts, “Relative to toleration, the principle is that anything in the wider environment can be tolerated so long as the narrower environment can flourish” (Neville, 30). Witnessed through this narrow denotation of “tolerance”, Confucianism emphasizes a sense of dogmatic ethnocentrism, in which other religions may be permitted, but only to the extent that Confucianism can thrive as the prevailing belief system. In this way, Confucianism undermines the idea of unfettered religious freedom.

Legalism, which focuses solely on preserving the strength and stability of the state, emphasizes that “law should replace morality” (Winston, 313). Furthermore, Legalist scholar Han Feizi emphasizes law to be within total control of the sovereign, undermining the individual liberties of citizens (Winston, 315). While not directly related to freedom of religion, the Legalist sovereign's unilateral power over the law emphasizes that individuals have no natural entitlements. This weakens the perceived strength of civilians’ rights to religion, as through Han Feizi’s teachings, civilians would only be permitted to worship as directed by the Sovereign.

Contrary to Confucianism and Legalism, Taoism, which emphasizes peace and harmony, is more tolerant of other groups, encompassing the principles of the right to religious freedom. Explained by Liu Jinguang, a Senior Fellow at the Center for Religious Research of China, unliked other belief systems, “Chinese Taoism has the fine tradition of upholding and promoting harmony… mutual respect and peaceful co-existence of different culture, nationalities and religions are the foundations for building a harmonious word” (Jinguang, 207). As Taoism embraces not only toleration, but acceptance, of other faiths, it upholds the necessity of religious freedom for world harmony. Therefore, Taoism distinctly argues the importance of religious rights, allowing for the co-existence of numerous religious groups.

REFERENCES:

Liu Jinguang, “The Tolerance and Harmony of Chinese Religion in the Age of Globalization,” Procedia - Social and Behavioral Sciences 77 (2013) 205 – 209

Robert Cummings Neville, “Confucianism and Toleration.” Journal of East-West Thought, 4/3 (September 2014). Pp. 25-38.

Kenneth Winston. 2005. THE INTERNAL MORALITY OF CHINESE LEGALISM. Singapore Journal of Legal Studies (12): 313-347



Retrieved from "https://www.rightspedia.org/index.php?title=Freedom_of_Religion/Philosophical_Origins/Tradition_contributions/Ancient_Chinese_Philosophy&oldid=19791"