Department of Education

Bureau of Learning Delivery

Teaching and Learning Division

Grade Levels: Grade 11

Specialized Subject: Introduction to World Religions and elief
Systems
Semester: First Semester (Week 12)

LEARNING COMPETENCY:

*Analyze the brief history, core teachings, fundamental

beliefs, practices, and related issues of Confucianism

CONFUCIANISM
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 (DAOIC RELIGION)

In the midst of chaotic periods in China, the spring and autumn period as well as
the Warring States period, several schools of thought were born. This is known as the
hundred schools of thought, which was characterized by the struggle to impose social
order in China through philosophical teachings of great Chinese thinkers. Four of the
most influential schools of thought which flourished in China during this period were
Confucianism, Daoism, Mohism, and Legalism.
This module, will empower you to develop and fathom these schools of thought,
together with elements of Mahayana Buddhism and new religious movements such as
Cao Dai, Chen Dao, and Falun Gong, all make up the Daoic religions. These religions
are centered on the Chines philosophy of Dao (or ‘‘The Way”) which refers to the moral
order that permeates the universe or the force behind the natural order. Dao is
immanent and it pervades the natural world, the “mother of the universe” which
constantly nurtures nature. One’s goal therefore is to live in harmony with the Dao. In
this chapter we will discuss the three major East Asian or Daoic religions---
Confucianism and Daoism from China, as well as Shintoism from Japan.

At the end of the module, you should be able to:

12.1. Describe the five basic relationships (king to subject, father to son, husband
to wife, elder brother to younger brother and friend to friend).
HUMSS_WRB12-II/IVe12.1

12.2. Give examples of acts showing filial piety in the family, community and
society. HUMSS_WRB12-II/IVe-12.2

12.3. Explain: The core teaching of Confucianism is to be a “gentleman” by following

the moral way consisting of the virtues of love, righteousness, wisdom,
propriety and loyalty in order to promote harmony in society.
HUMSS_WRB12-II/IVe-12.3

12.4. Present a character sketch of a person who personifies the Confucian virtues.
HUMSS_WRB12-II/IVe-12.4

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Task 1: Answer the following questions:
1. What are the similar features of Hinduism and Buddhism?
2. What are the basic doctrines of Hinduism and Buddhism that make them
attract millions of followers?

CONFUCIANISM
There has always been a debate whether Confucianism should be
regarded as a religion or a philosophy. Those who argue that Confucianism is a
philosophy assert that when Kung Fuzi founded Confucianism, he never meant to
establish a new religion; he merely wanted to interpret and revive the ancient
religion of Zhou dynasty. Since Confucianism emphasizes the ethical dimension
of the world, it gives primary attention to human relationship, thus advocating
social values and ideals which should serve as the foundation of Chinese society.
On the other hand, Confucianism is considered a religion because its ideals were
inspirational, not in the supernatural sense but in the sense of aiming for
excellence in one’s relationships with others. For Confucius, what happens in
everyday life should not be considered as the realm of moral and spiritual
fulfilment. Focus on relationships should be emphasized, for it is often taken for
granted that these relationships which we encounter everyday should be the
easiest to perfect, but in reality they are the hardness to attain.
As of 2010, the Encyclopaedia Britannica estimates the number of
followers of Confucianism at more than six million. This figure is misleading,
however, for it said that people from East Asia may profess themselves to be
Buddhists, Taoists, Christians, Muslims, or Shintoists, but rarely do they stop
being Confucians. Because of this, the actual figure can rise up to more or less
300 million.
Adherents of Confucianism are called Confucians or Confucianists.
Religions in East Asia are not mutually exclusive, hence one can still be a
Confucian/Confucianist while at the same time being a Taoist, Buddhist, Christian
or Muslim. This is because, as mentioned earlier, Confucianism has often been
debated if it is a religion or philosophy/ethical tradition. It is characterized as
having a lot of ritual practice but with little formal worship or meditation. Hence,
one can blend belief in the religious elements of Buddhism, Taoism, Shinto, and
other religions with the ethical elements of Confucianism.

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SYMBOLS
Two symbols which are important to Confucianism are the symbols for scholar
and water.
The scholar, as represented by the Chinese symbol above (the ru), is an
important symbol in Confucianism. It contains the symbol of a person, as well as the
character for need or desire. The foremost need of people is nourishment, then
education. When combined, it means “the need of a human being.”
Water is one of the five important elements in Chinese philosophy, alongside
wood, fire, earth, and metal. Water is considered as the source of life, valued for its
significance in the natural world and for sustaining life. The figure below is the Chinese
symbol for water.

HISTORICAL BACKGROUND
The proliferation of Chinese classical thought happened within the reign of the
Zhou dynasty, the second historical dynasty in China. It was the result of several factors
such as technological and economic advancement, stronger political units, political and
social improvement, and even military development. This led to the search for political
and social stability through the birth of philosophies and religions which attempted to
restore social harmony in China.
The Zhou period was divided into Western Zhou (1122-770 B.C.E.) and
Eastern Zhou (770-221 B.C.E.). The Eastern Zhou was further subdivided into the
Spring and Autumn period (722-841 B.C.E.) and the Warring States period (403-221
B.C.E.). It was during the period of Eastern Zhou, a period of great economic growth,
social change, and political development that philosophies would emerge and the
Classics would be written.
During the Zhou period, technological growth led to trading development, which
led to a remarkable increase in wealth. Iron became common in China in the fifth
century B.C.E. and had replaced bronze as material for weapons, as well as agricultural
tools such as the ox-drawn plow, which in turn led to agricultural revolution in China.
This growth of production coincided with a rapid growth in trade, and, as a
consequence, a new class of wealthy merchants emerged. Accordingly, this became a
threat to the nobility, which led them to propagate a theory that society is composed of
four (4) classes in this order: the warrior-administrator, the peasants, the artisans, and
the merchants.
Alongside technological and economic growth was the development of stronger
political units, which led to the emergence of four vassal states that competed against
each other for political supremacy. These vassal states were Qin in the west, Jin in the
north, Yan in the northeast, and Qin in the east. The struggle for supremacy among
these vassal states characterized the Warring States period in Chinese history. Their
political stability was enhanced by military development. The use of chariots, iron
weapons, and the use of cavalry all contributed to the newfound power of the vassal
states who tried to overpower each other through the use of warfare.
Amidst the development and chaos, China was faced with a dilemma: the failure
of old authority made it necessary for new guiding values to restore social order. It was
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in this very crucial time that philosophers would try to find solutions to the social
problems being faced by society. Incidentally, interest was focused primarily on society
and not on the individual. Because of this, these philosophers have often been classified
as practical politicians because they were products of the proliferation of literacy and
part of the new bureaucracy. They went to different states to offer their services
whenever needed. One of them was Confucius.

Among the four rival states which competed for supremacy, the Qin dynasty
would emerge as the victor and would establish the first empire of China in the 3rd
century B.C.E. The name China would come from the Ch’in the first to create an
imperial Chinese identity.
At this point in his life he had already served in minor government posts and had
already gained a reputation as an all-around scholar. When he was in 30s he had
already started a brilliant teaching career because of his mastery of the arts of ritual,
music, archery, chartering, calligraphy, and arithmetic. He was also familiar with
classical tradition, particularly in poetry and history. He is often considered as the first
person to devote his whole life to learning and teaching for the purpose of social
transformation and improvement. He held several government positions including as
arbiter, assistant minister of public works, and minister of justice in the state of Lu.
Frustrated that his ideals and policies were brushed off by his superiors, he soon left Lu.
For 13 years, he wandered from state to state, trying to put his theories to practice. At
67, he returned home to teach (where he gained more disciples) and to preserve his
classical traditions by writing and editing. He died in 479 B.C.E. at the age of 73 and he
left around 3,000 followers who preserved and put his other teachings to writing.

SACRED SCRIPTURES
THE CONFUCIAN CLASSICS
The Five Classics are a group of books which was regarded as early
Confucianism’s basic texts. This includes the Book of Changes, the Book of History, the
Book of Poetry, the classic of rites, and the Spring and Autumn Annals. The analects is
also considered an important source of Confucian teachings since it contains a record
of his conversations with his disciples. Let us now take a look at what these classics are
all about.

BOOK OF CHANGES
Also known as the I-Ching, the Book of Changes is believed to have existed at
the time of Confucius and is the oldest of the Classics. It focuses on short predictions
following a type of divination called cleromancy wherein six random numbers are picked
and arranged under sixty-four hexagrams. A hexagrams is any of a set of sixty-four
figures made up of six parallel or broken lines. Later on, commentaries were added to
the predictions, the longest of which was the Hsi-tz’u or Appended Remarks, which
discusses early cosmological and metaphysical assumptions in an obscure language.

BOOK OF HISTORY
Also known as the Book of Documents or Shangshu, the Book of History is
conventionally attributed to Confucius by early scholars. It is composed of speeches (or

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prose) of royalty and ministers mainly from the Shang and Zhou dynasties. It also
consists of chronological accounts of imperial achievements and rules of government.

BOOK OF POETRY
The Book of Poetry, also known as the Book of Songs/Odes/Shijing, is a
collection of three hundred and five songs compiled around 600 B.C.E. which includes
four sections of various themes such as love, courtship, abandonment and dances. It
also includes feast songs or state chants. It was supposedly compiled by Confucius
from an ancient repertory of three three thousands, and is considered as the oldest
existing compilation of Chinese poetry.

CLASSIC OF RITES
Originally the Three Li/Three Rites/San Li, the Classic of Rites is a compilation
of ceremonial rituals, administration, and social forms of the Zhou Dynasty. It is
considered as a complete body of work which includes the Ceremonials (I-li/Yili), an
early manual of protocol for the nobility, describing such occasions as marriages and
funerals, sacrifices and even archery competitions. It also I ncludes the Book of Rites
(Li-chi/Liji) which is composed of forty-nine sections of ritual and government guidelines,
as well as essays on education, the rites, music and philosophy. Also included is the
Institutes of Chou (Chou-li/Zhou Li) which is supposedly an ultimate depiction of
government offices in early Zhou times. These texts were supposedly compiled in the
early first century B.C.E. based on earlier materials.

ANALECTS
The Analects, or Lunyu (“conversations” or “saying”), is also known as the
Analects of Confucius. It is a collection of sayings and ideas attributed to the Chinese
philosopher Confucius and his contemporaries, traditionally believed to have been
written by Confucius followers. It is believed to have been written during the Warring
States period (475 B.C.E.-221 B.C.E.) and finalized during the middle of the Han
dynasty. At first it was considered as merely a commentary on the Five Classics, but
later on acquired tremendous significance that it has been classified as one of the Four
Books along with Great Learning, Doctrine of the Mean, and Book of Mencius. Among
other important Confucian works, it has become an influential canonical resource in
Chinese and East Asian philosophy.

CONFUCIAN DOCTRINES/BELIEFS
Perhaps Confucius is more often celebrated for his Golden Rule: “Do not do unto
others what you would not have them do unto you.” Found in the Analects , this saying
teaches the ethics of mutuality and reciprocity. Thus, it requires people to treat others
equal to themselves and in equally the same manner as they would have wanted to be
treated. Some of the most important Confucian doctrines include the idea of Tian or
heaven; human nature; rectification of names; the five constants; filial piety; and
ancestor worship.

BELIEF IN TIAN
“When you have offended against Heaven, there is nowhere you can turn to in
your prayers.” (Analects 3.13) This is one of the passages in the Analects which shows
Kung Fuzi’s idea of Tian or Heaven. Although Confucius is well known to be a practical
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philosopher who was not much interested in the superhuman realm, he believed in Tian
or “heaven” an all-encompassing god. Tian may also refer to that which is beyond
human control. He believed that Tian is analogous with moral order but dependent upon
human intervention to bring its will into action. For him, the li or ritual propriety is the
way through which the family, the state, and the world may become parallel with Tian’s
moral order. He believed that only by performing the ancient rituals, which was done by
earlier kings, could harmony between heaven and earth be revived.

RECTIFICATION OF NAMES
Confucius Believed that return to the ancient Dao, people must play their assigned
roles in society. This was later called the rectification of names, or zhengming, The Five
Relations include: 1) ruler-subject; 2) father-son; 3) husband-wife; 4) elder and younger
brother; and 5) friend and friend. The responsibilities originating from these relationships
are shared and reciprocal. For example, a minister owes loyalty to ruler, and a child
owes filial respect to the parent. In return, rulers must care for their subjects, and
parents must care their children. The Five Relationships emphasize the upright sense of
hierarchy. Among friends, for example, seniority of age requires a certain deference.
Zhengming helps bring social order for it advocates the idea that every person has a
particular role at a particular time in life, and that abiding to this particular role, one is
able to fulfill one’s social duties and responsibilities, thus creating social harmony.

HUMAN NATURE AS ORIGINALLY OR EVIL

They were Mengzi and Xunzi (Hsun tzu). Their views on human nature were
opposed to one another. For Mencius, renxing or human nature is naturally disposed
toward ren, or virtue of the superior man. Mengzi believed that all human beings are
born with innate goodness which, on one hand, can be cultivated through proper
education and self-discipline (li); or be thrown away through neglect and bad influence,
on the other. However, it needs cultivation through li (ritual prpriety) as well as
obedience to one’s qi (vital energy). On the other hand, Xunzi believed that human
nature is basically evil but can be improved through self-cultivation. Like Mencius, Xunzi
considers the li as the key to the cultivation of human nature.

THE FIVE CONSTANTS

The Five Constants, also known as the Five Classical Virtues, or Wuchang, are
the five most important Confucian ethics mentioned in the Analects and the Book of
Mencius. These include the following: ren or benevolence; yi or righteousness; li or
propriety; zhi or knowledge/wisdom; and xin or fidelity. Ren, or benevolence, can be
achieved by returning to li,or the traditional Chinese rituals. It means following the social
hierarchy patterned after family relationships. Ren can also be achieved by extending
one’s filial love for parents and siblings to fellow human beings. It can also achieved by
having the avoiding envy or harm. Yi, or righteousness, can be achieved by having the
moral disposition to do good. It can also be achieved by having the moral disposition to
do good, which can only be possible after recognizing what is right and good. It can also
be achieved through the ability to feel what is the right thing to do. Li, or propriety, which
is considered as the concrete guide to human action and social order, can be achieved
by following the guide to human relationships (rectification of names, doctrine of the
mean, The Five Relationships); it can also be achieved by following the
norms of ren, or righteousness. Zhi, or knowledge/wisdom, can be achieved by knowing
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what is right and what is wrong, which is innate in people who are basically good
according to Mencius. Lastly, xin, or fidelity can be achieved by keeping one’s word and
being faithful, for Kung Fuzi believed that only people who are faithful can be trusted
with important tasks. Fidelity is also seen as the key to nation-building.

FILIAL PIETY AS AN IMPORTANT VIRTUE

The concept of hun-po or soul is important in Chinese cosmology and early
concept of dualism. Accordingly, the human being is made up two souls: an upper or
intellectual soul (hun) which becomes the ghost and to the world above; and a lower
soul (po), which becomes the ghost and goes down with the body into the grave. Thus,
ancestor worship is important because of the belief that even the bodies of the dead
ancestors possess souls which need to be worshipped and revered. According to the
Confucian scholar Zhun Xi: “Consciousness and movement are due to yang, while
physical form and body are due to yin. The clear breath (qi) belongs to the heavenly
aspect of the soul (hun) and the body is governed by the earthly aspect of the soul (po).
A person is born as a result of integration of essence and material force. One
possesses this material force only in a certain amount, which in time necessarily
becomes exhausted. This is what is meant by physicians when they say that yin or yang
no longer rises or falls. When exhaustion takes place, the heavenly aspect of the soul
(hun) and the clear breath (qi) return to Heaven, and the earthly aspect of the soul (po)
and the body return to the Earth, and the person dies. When a person is about to die,
the warm material force leaves the body and rises. This is called the hun rising. The
lower part of the body gradually becomes cold. This is called the po falling. Thus as
there is life, there is necessarily death. And as there is beginning, there must be an
end.”

WORSHIP AND OBSERVANCES

The Book of Rites recorded the rituals practiced by the Chinese for many
centuries. Some of these rituals have been classified under Family Rituals, also known
as the “Four Rites,” which are rituals or ceremonies that characterize a person’s growth
and maturity, namely: coming of age rites, marriage ceremonies, mourning rites, and
sacrificial rituals. Many of these rituals are no longer observed, but they offer functional
proof of the religious nature of Confucianism.

FOUR RITES
COMING OF AGE RITES –are ceremonies held to signify that a young person has
reached the marriageable age and could join the different activities of his/her clan as an
adult. Two important coming of age rites among the Chinese are capping and hair
pinning ceremonies.
Capping refers to doing the male teenager’s hair in bun/coil and wearing a cap. This
is a ritual that male teenagers have to go through sometime between the ages of 15 and
20. In this occasion, a male Chinese receives his formal hat and ceremonial gown, as
well as his formal name. Also, a wine libation (a drink poured out as an offering to the
deity) is made and the young man is formally introduced to his ancestors.
Hair Pinning refers to the gathering of a girl’s hair into a knot, and securing it using a
hairpin or a hairclip; often done by 16-years old women after engagement and before
their wedding day.

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 MOURNING RITES often involve intricate practices, which include the following
steps: First, there should be public announcement of grief through weeping, and the
wearing of white funeral clothes by the family of the deceased.
There is also a tradition of exerting effort recover the deceased, which is being
practiced to avoid false death. They do this by trying to call or shout over the wandering
soul through the person’s clothes, in case the soul just lost its way back to the body of
the person.

SACRIFICIAL RITUALS are performed regularly by the descendants of the

deceased ancestors. Sacrifices are often given at festivals.
One such festival is the Qing Ming Festival celebrated annually by Chinese all over
the world to honor their dead. Qing Ming means “clear and bright” which describes the
weather on that particular day of the year. It is observed by visiting the ancestor’s grave
to clean and repair it, and through offertories, such as food, fruit, wine, incense, or
candles. Descendants of the deceased normally bury their ancestors with belongings
that they wanted to be transported to the spirit world with the dead. During ancient
times, some royal families put bronze vessels, oracle bones, and human or animal
sacrifices in the grave. These were considered as things one may need in the spirit
world and as a form of continued filial piety. It is the oldest and the most enduring
Confucian ritual still observed today.

MENGZI
Mengzi (Mencius) was more successful than Mozi in passing on his teachings to
later generations. Mencius lived around 370-290 B.C.E. In an area near Lu. Like Kung
Fuzi, he went to different states to seek high government office but failed. A self-
proclaimed Confucian, he added other important teachings to Confucianism as seen in
his book Mengzi. One was his claim that human nature is basically good, and this innate
goodness can be further developed through self-cultivation and education. He also
believed that people should extend their love to those beyond the family circle.
A true king provides for the well-being of his people, thus his concept of “Mandate of
Heaven” asserts that the basic justification of a ruler’s power is when he is accepted by
his people. Thus, the “Mandate of Heaven” is synonymous with the mandate of the
people.

XUNZI
Xunzi was a Chinese philosophers who lived around 300-237 B.C.E. and, like
Mengzi, left a profound legacy on Chinese civilization. He became successful as a
politician and teacher, and has an anthology of essays entitled Xunzi. Some sections of
his book were incorporated into the Record of Rituals. Central to Xunzi’s teaching was
the belief that human nature is inherently evil because it is derived from a distant,
unethical heaven. Human nature can be improved, however, through education; hence
the teacher has very significant role and must be considered sacred. For Xunzi, learning
“begins with reciting the Classics and ends in learning the li,” which he viewed as the
repository of all vital wisdom.

NEO-CONFUCIANISM
Neo-Confucianism refers to the revival of the different features of Confucian
philosophy and political customs which began in the middle of the 9th century. It was
able to reach new heights of intellectual and social resourcefulness in the 11th century
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during the Song dynasty. This revival of the Confucian tradition was initiated by the
great philosopher Zhu Xi and became the point of reference for all future Confucian
intellectual discourse and social theory. The Neo-Confucian movement included
speculative philosophers, as well as painters, poets, doctors, social and political
theorists, historians, local reformers, and civil servants. It sought to promote a unified
version of self-cultivation that would end with a person becoming a sage, or a wise
person.
Neo-Confucian philosophers reformulated Confucian philosophy on the basis of a
smaller body of work which includes the Four Books: the Analects of Confucius; the
Book of Mencius; the Great Learning (taken from the Book of Rites); and the Doctrine of
the Mean (also taken from the Book of Rites). Neo-Confucianism became an
international movement and spread to Korea, Japan, and Vietnam. It has become the
official philosophy for China.

SELECTED ISSUES
Certain issues arise when we try to reconsider the relevance of the Confucianism
and Neo-Confucianism. One characteristic of the Confucian social order is the fixed and
strict hierarchy, with the higher partners being composed of men---fathers, husbands,
and rulers exercising more right and privilege over women who are placed in a
subordinate position. Another issue related to hierarchy would be authoritarianism,
which was an influence of the philosophy of Legalism and which became the guiding
principle of the Chinese government during the Qin dynasty. Still, the issue of
Confucianism’s incompatibility with environmentalism is another aspect being analyzed
by scholars.

FEMALE SUBORDINATION
It is often said that a woman’s life under Confucianism can be summed up
in there periods, also known as the “Three Obedience” obedience to her father
while at home; obedience to her husband when married; and obedience to her
son when widowed. Women, being at the bottom of the Confucian hierarchy, are
expected to display ideal behavior and accommodation. They are expected to
demonstrate obedience before all other virtues and are not expected to act as
independent beings.
The patriarchal nature of Confucianism is manifested in certain beliefs like
preference for male children. Men are expected to inherit the family names and
property, and are responsible for the care of their parents, that is why having
male children is preferred. For one, women are the ones expected to give dowry
to the family of their groom when they get married, and among poor families,
having female children has become a burden rather than a blessing. This also
paved the way for more cases of female infanticide and abortion every year
(although abortion is prohibited in Confucianism except in cases when the life of
the mother is at risk). Implementation of the one-child policy by the Chinese
government in the 1970s and the 1980s made it even worse for women. Some
would say that despite the elevation of the status of women in China during the
time of communist rule, the one-child policy paved the way for the return of
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Confucian values and made it once again trendy not to have girls. If the parents
have a daughter for a first born, they would often try to have a son. If, the first
three children were girls, it is not unusual to keep the first girl, give away the
second girl, and abort the third girl. For critics, it is obvious that the more
Confucian the society became, the less freedom the women enjoyed.

AUTHORITARIANISM
Authoritarianism is another challenge that Confucianism still faces at
present. Because Confucianism stresses the hierarchy between relationships,
this has reinforced top-down values and hierarchical systems by encouraging
deference to one’s superiors- ruler, father, teacher, or anyone older. When
Confucian values are used to suppress opposition, thwart fresh ideas to surface,
or to protect apathy, then Confucianism poses a serious threat to the
development of society and the flourishing of democracy.
This suggest that children must not question the authority of their parents
and simply accept their subordinate status. When they become parents, the son
will become a father hence that is time that he will enjoy a superior status over
his son. Meanwhile, the daughter, when she becomes a mother, will continue to
in an inferior position, this time to her husband. The following passage explains
the nature of father-son relationship: The Master said, “In serving your mother
and father, remonstrate with them gently. On seeing that they do not heed your
suggestions, remain respectful and do not act contrary. Although concerned,
voice no resentment.” (Analects 44:18)

ENVIRONMENTAL ETHICS
The Analects contain passages that suggest Confucius neglect of or lack
of concern for animals, such as the following passage:
“There was a fire in the stables. When the Master returned from court, he asked:
‘Was anybody hurt?’ He didn’t ask about the horses.’’ (Analects 10:12) There
was also a passage when Confucius preferred the sacrifice of the sheep for
ritual’s sake, not heeding Zi Gong’s appeal to spare the sacrificial sheep. Another
Confucian thinker, Xunzi, advocated that people should exert control over the
natural environment and put it to good use. In general, critics noticed that
Confucianism has not provided anything to promote an environmentally sound
philosophy. Since Confucianism values economic prosperity and family success,
it faces a greater challenge than other Eastern philosophies when it comes to
weighing between economic concerns and environmental sustainability.

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 Task 2: Answer the following Questions
1. Do you agree that Confucianism is both a religion and a philosophy? Why?
2. How did Confucianism try to find solutions to the social problems prevalent at
the time it was formulated?
3. What particular Confucian values do you think can be applied to solve
particular social problems at present?

►Human nature is basically good and this innate goodness can be further developed
through self-cultivation and education.
► The goal of a person is to be a “gentlemen” by following the moral way consisting of
the virtues of love, righteousness, wisdom, propriety and loyalty to promote harmony in
society.
► Ancestor worship is an important aspect of Confucianism; for Confucius believed that
one way of achieving harmony in society was by way of performing the necessary rituals
which would bring reward (social order) or punishment (social chaos).
►Since Confucius believed that the afterlife was not on the realm of human
comprehension, people should live based on the promotion of social relations rather
than on the expectations of rewards or punishments after death.
►Confucius discouraged his students from worrying about the afterlife, but he believed
in Tian (heaven) which is analogous with moral order but dependent upon human
intervention to bring its will into action; the li or ritual property is the way through which
the family, the state, and the world become parallel with Tian’s moral order.

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Task 3. IDENTIFICATION
Write the letter of the correct answer.
a. Tian f. Book of Poetry
b. Analects g. Book of History
c. Five Classics h. cleromancy
d. Book of Rites i. Confucianists
e. Five Constants j. Book of Changes
_____1. These rituals have been classified under Family Rituals, also known as the
“Four Rites,” which are rituals or ceremonies that characterize a person’s
growth and maturity, namely: coming of age rites, marriage ceremonies,
mourning rites, and sacrificial rituals.
_____2. The oldest of the Classics.
_____3. It focuses on short predictions following a type of divination wherein six random
numbers are picked and arranged under sixty-four hexagrams.
_____4. Heaven
_____5. A collection of three hundred and five songs.
_____6. Adherents of Confucianism
_____7. A group of books which was regarded as early Confucianism’s basic texts
_____8. The Analects contain passages that suggest Confucius neglect of or lack of
concern for animals.
_____9. It is composed of speeches (or prose) of royalty and ministers mainly from the
Shang and Zhou dynasties.
_____10. Most important Confucian ethics mentioned in the Analects and the Book of
Mencius.

Reflect on what you have learned about the topic.

I have learned that ________________ ________________ ______.

I have realized that ________________ _________________ _____.

I will apply _____________ _________________ _______________.

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Task 4: Give examples of Chinese traditions that still reflect the following
Confucian doctrines.

Confucian Doctrines Chinese Traditions

Filial Piety
Ancestor Worship
Rectification of Names

Task 5: Based on your understanding of Confucianism, make a comparative

analysis showing it’s positive and negative effects on society. Use the rubric as a
guide
RUBRIC FOR COMPARATIVE ANALYSIS
STANDARDS DESCRIPTION POINTS POINTS
OBTAINED
Content Information used were 10
accurate; analysis and
explanation were substantial
Presentation Diagram were easy to 4
comprehend
Conclusion Main ideas and analysis were 6
effectively connected
TOTAL:2
0

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Glossary
The following terms used in this module are defined as follows:

Analects- or Lunyu (“conversations” or “saying”), is also known as the Analects of

Confucius. It is a collection of sayings and ideas attributed to the Chinese
philosopher Confucius and his contemporaries, traditionally believed to have
been written by Confucius followers.
Authoritarianism- another challenge that Confucianism still faces at present and when
Confucian values are used to suppress opposition, thwart fresh ideas to
surface, or to protect apathy, then Confucianism poses a serious threat to the
development of society and the flourishing of democracy.
Book of Changes- believed to have existed at the time of Confucius and is the oldest of
the Classics
Book of History- conventionally attributed to Confucius by early scholars. It is
composed of speeches (or prose) of royalty and ministers mainly from the
Shang and Zhou dynasties. It also consists of chronological accounts of imperial
achievements and rules of government
Book of Poetry- also known as the Book of Songs/Odes/Shijing, is a collection of three
hundred and five songs compiled around 600 B.C.E. which includes four
sections of various themes such as love, courtship, abandonment and dances
Book of Rites - recorded the rituals practiced by the Chinese for many centuries.
Capping - refers to doing the male teenager’s hair in bun/coil and wearing a cap. This is
a ritual that male teenagers have to go through sometime between the ages of 15
and 20.
Classic of Rites - is a compilation of ceremonial rituals, administration, and social
forms of the Zhou Dynasty.
Cleromancy- focuses on short predictions following a type of divination wherein six
random numbers are picked and arranged under sixty-four hexagrams.
Coming of age rites –are ceremonies held to signify that a young person has reached
the marriageable age and could join the different activities of his/her clan as an
adult
Confucius- He is often considered as the first person to devote his whole life to learning
and teaching for the purpose of social transformation and improvement. He held
several government positions including as arbiter, assistant minister of public
works, and minister of justice in the state of Lu
Confucians- Adherents of Confucianism are called
Confucianism- considered a religion because its ideals were inspirational, not in the
supernatural sense but in the sense of aiming for excellence in one’s
relationships with others
Filial Piety- the human being is made up two souls: an upper or intellectual soul (hun)
which becomes the ghost and to the world above; and a lower soul (po),
which becomes the ghost and goes down with the body into the grave
Five Classics- are a group of books which was regarded as early Confucianism’s basic
texts
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Five Constants- also known as the Five Classical Virtues, or Wuchang, are the five
most important Confucian ethics mentioned in the Analects and the Book of
Mencius.
Hair Pinning- refers to the gathering of a girl’s hair into a knot, and securing it using a
hairpin or a hairclip; often done by 16-years old women after engagement and
before their wedding day.
Mencius- A self-proclaimed Confucian, added other important teachings to
Confucianism as seen in his book Mengzi. He claims that human nature is
basically good, and this innate goodness can be further developed through self-
cultivation and education. He also believed that people should extend their love
to those beyond the family circle.

Mourning Rites - involve intricate practices, which include the following steps: First,
there should be public announcement of grief through weeping, and the
wearing of white funeral clothes by the family of the deceased.
Neo-Confucianism- refers to the revival of the different features of Confucian
philosophy and political customs which began in the middle of the 9th century
Sacrificial Rituals- are performed regularly by the descendants of the deceased
ancestors. Sacrifices are often given at festivals
Tian- heaven; human nature; rectification of names; the five constants; filial piety; and
ancestor worship, also refer to that which is beyond human control.
Xunzi - a Chinese philosophers who lived around 300-237 B.C.E. and, like Mengzi, left
a profound legacy on Chinese civilization. He became successful as a politician
and teacher, and has an anthology of essays entitled Xunzi

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Answer Keys:

Task 1: Students answer may vary

Task 2: Students answer may vary
Task 3: IDENTIFICATION
1.D
2. J
3.H
4. A
5. F
6. I
7. C
8. B
9. G
10. E
Task 4: TABLE (Refer to the table given in the lesson)
Task 5. ESSAY (Students answer may vary)

References:
INTERNET SOURCES:

Confucianism - ReligionFacts
http://www.religionfacts.com/confucianism

China Confucianism: Life of Confucius, Influences, Development

https://www.travelchinaguide.com/intro/religion/confucianism/

Confucianism | Meaning, History, Beliefs, & Facts | Britannica

https://www.britannica.com/topic/Confucianism

Confucianism | Asia Society

https://asiasociety.org/education/confucianis

What is Confucianism? | History Today

https://www.historytoday.com/history-matters/what-confucianism

TEXTBOOK
Ong, Jerome A. and Jose, Mary Dorothy dl. Introduction to World Religions and Belief
Systems (Senior High School Textbook) Ground Floor, Bonifacio Bldg., DepEd
Complex Meralco Avenue, Pasig City, Philippines 1600, Vibal Group 2016

Prepared by:
FLORECIL L. BALLENER
SST-III
Passi National High School- Senior High
Division of Passi City
Region VI- Western Visayas
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