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Neo-Confucianism (Chinese: 宋明理學; pinyin: Sòng-Míng lǐxué, often shortened to lǐxué 理學, literally "School of Principle") is a moral, ethical, and metaphysical Chinese philosophy influenced by Confucianism, which originated with Han Yu (768–824) and Li Ao (772–841) in the Tang dynasty, and became prominent during the Song and Ming dynasties under the formulations of Zhu Xi ...
Neo-Confucianism (which had re-emerged during the previous Tang dynasty) was followed as the dominant philosophy. [15] A minority also claims that the phrase "three teachings" proposes that these mutually exclusive and fundamentally incomparable teachings are equal. This is a contested point of view as others stress that it is not so.
Member of the Meirokusha who was baptized; largely retained the Confucian ideals that were compatible with Christianity [3] Sun Myung Moon: Raised Korean Confucianist before his family (including himself) converted to Presbyterianism, before later he founded Unification Movement (Christian New religious movement) later his life [4] Xi Shengmo
Song dynasty philosopher Zhou Dunyi (1017–1073) is commonly seen as the first true "pioneer" of Neo-Confucianism, using Daoist metaphysics as a framework for his ethical philosophy. [23] Neo-Confucianism developed both as a renaissance of traditional Confucian ideas, and as a reaction to the ideas of Buddhism and religious Daoism.
He conceptualized the Neo-Confucian cosmology of the day, explaining the relationship between human conduct and universal forces. In this way, he emphasizes that humans can master their qi ("spirit") in order to accord with nature. He was a major influence to Zhu Xi, who was the architect of Neo-Confucianism
Forms of religion in China throughout history have included animism during the Xia dynasty, which evolved into the state religion of the Shang and Zhou.Alongside an ever-present undercurrent of Chinese folk religion, highly literary, systematised currents related to Taoism and Confucianism emerged during the Spring and Autumn period.
They promoted the idea of kokutai, or the "national essence", which was based on the Confucian notion of the ruler-subject relationship and the Shinto idea of the emperor as a divine being. [7] Fukko Shinto which was also quite significant developed in reaction to Confucian Shinto, [ 11 ] [ 12 ] and it was the predecessor to State Shinto .
Hoyt Cleveland Tillman, Utilitarian Confucianism: Ch‘en Liang's Challenge to Chu Hsi (1982) Wm. Theodore de Bary, Neo-Confucian Orthodoxy and the Learning of the Mind-and-Heart (1981), on the development of Zhu Xi's thought after his death; Wing-tsit Chan (ed.), Chu Hsi and Neo-Confucianism (1986), a set of conference papers