KINGFISHER SCHOOL OF BUSINESS AND FINANCE

Senior High School

Introduction To World Religion And Belief System
School Year 2022-2023

Written Work 5

A Comparative Analysis Report on

Confucianism, Taoism, and Shintoism

Maveler S. Takeda
HUMSS 11 Student

Jessica Lamzon
Subject Teacher
 Senior High School
Introduction To World Religion And Belief System
School Year 2022-2023

ABSTRACT

Confucianism, Taoism, and Shintoism are all traditional East Asian religions, and share a deep
common root, but have also distinct features, making them three distinct religions or morals. This
paper aims to look into the root of most East and Southeast Asian traditional religions and
mythology, a shared shamanistic and animistic Eastern concept. They all have attributes that
make them unique religions. This comparative analysis shows the uniqueness, similarities,
justification of influence in the world, evidence of shared origins, and research about the
doctrines of each religion. This paper will tackle the different aspects of each religion and show
their connections and distinctions which will provide greater insight into the beliefs, practices,
traditions, and overview of the three religions.

INTRODUCTION

Taoism and Confucianism are both part of the wider Chinese folk religion, and both a
schools of philosophical thought, behavior, and religious traditions (basically identical to
Chinese folk religion) originating in ancient China. The Chinese folk religion is a general term
covering a range of traditional religious practices of Han Chinese. This includes the veneration
of shen (spirits) and ancestors, exorcism of demonic forces, and a belief in the rational order of
nature, balance in the universe and reality that can be influenced by human beings and their
rulers, as well as spirits and gods. Worship is devoted to gods and immortals, who can be deities
of places or natural phenomena, of human behavior, or founders of family lineages. Stories of
these gods are collected into the body of Chinese mythology.

Shintoism is the traditional indigenous religion of Japan. Shinto is polytheistic and

revolves around the kami, supernatural entities believed to inhabit all things. The link between
the kami and the natural world has led to Shinto being considered animistic. The kami are
worshiped at Kamidana household shrines, family shrines, and Jinja public shrines. The latter is
staffed by priests, known as kannushi, who oversee offerings of food and drink to the specific
kami enshrined at that location.

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ALL ABOUT CONFUCIANISM

History and Founder

Confucianism facts are many, and it is important to understand how the philosophy
spread and was ultimately maintained for so many years. Many may wonder when was
Confucianism founded. The life of Confucius spanned from approximately 551 BC until 479 BC,
but Confucius would likely deny he was the founder. Instead, he believed that the ancient
knowledge and truths set by enduring rituals of the past were paramount to his philosophy. Due
to his love of antiquity, many considered Confucius to be behind the times and he was an
outsider, neither rich nor powerful. However, the expansion of Confucianism in East Asia
continued due to Confucius's loyal followers and the substance of his ideas.

The Confucianism founder Confucius was named by Jesuit missionaries, but technically,
his name is Master Kong Qui. Ultimately, Confucius wanted to rise in the ranks as an adviser to
the rulers at the time to see his high ideals for social harmony come to fruition, but it never
happened. Instead, he became a teacher who had many followers. Although direct political
change did not happen in his lifetime, his ideas prevailed for centuries, proving Confucianism to
be one of the most long-lasting and influential Chinese philosophies in existence. Confucius
(Kong Fu Zi) was a teacher, politician, and philosopher who lived during the Spring and Autumn
period of Chinese history. He was very concerned with ethics, righteousness, and with proper
human behavior in social situations. Indeed, Confucianism is not truly a religion, although there
have been people who followed it religiously. Instead, it is a kind of secular morality teaching.
That does not mean that it does not leave room for religion to exist, for it recognizes Heaven as
being able to send people signs, such as whether or not the current ruler has the Mandate of
Heaven to rule. Confucius lived in very chaotic times and wanted to restore peace and prosperity.
One of the foundations of this took the form of defining proper behavior in the context of basic
relationships (such as husband-wife, older brother-younger brother, parent-child, ruler-subject,
etc.). Another foundation of it was self-cultivation for the purpose of living in accordance with
virtue, ethics, and good judgment. Although he was not able to push through all of the reforms
that he wanted within his lifetime, Confucius and his ideas have had an enduring effect on the
culture of not only China but also many other parts of Asia, since the Han Dynasty.

Sacred scripture

Book of Documents. The Book of Documents is a compilation of 58 chapters detailing

the events of ancient China. The Book of Documents tells the deeds of the early sage-kings Yao
and Shun. These narratives are influential in the development of the understanding of a sage. The
compilation also includes the history of the Xia, Shang, and Zhou dynasties. The Book of
Documents is often considered the first narrative history of ancient China.

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Book of Odes. The Book of Odes is also translated as the Book of Songs or Book of
Poetry. The Book of Odes is comprised of 305 poems dealing with a range of issues, including
love and marriage, agricultural concerns, daily lives, and war. The Book of Odes contains
different categories of poems, including folk songs and hymns used in sacrifice. Kongzi is
believed to have selected the 305 poems in this collection from a much wider collection.

Book of Rites. The Book of Rites described the social norms, governmental organization,
and the ritual conduct during the Zhou dynasty. Believed to have been compiled by Kongzi, the
Book of Rites is the foundation of many ritual principles that arise in later imperial China.
According to the Book of Rites, proper ritual conduct would maintain harmony in the empire, as
well as emphasize the virtue of piety.

Book of Changes. The Book of Changes contains a system of divination, which is

centered largely around the principles of yin and yang. The Book of Changes has also been
translated as I Ching or Classic of Changes. Some of the divination practices are still used today.

Spring and Autumn Annals. As the longest of the Five Classics, the Spring and
Autumn Annals is a historical chronicle of the State of Lu. Unlike the Book of Documents, the
Spring and Autumn Annals appear to have been created specifically for annalistic purposes. The
Spring and Autumn Annals were traditionally understood as being written by Confucius, but
modern scholars believe the text was actually written by various chroniclers from the State of Lu.

Belief and Doctrine

Filial Piety. The idea of “filial piety,” or devotion to family, is key to Confucius's
thought. This devotion can take the form of ancestor worship, submission to parental authority,
or the use of family metaphors, such as “son of heaven,” to describe the emperor and his
government. The family was the most important group for Confucian ethics, and devotion to the
family could only strengthen the society surrounding it.

Worships and observances

Confucius Day. September 28 is Confucius’s birthday, which is also observed as

Teacher’s Day in China and Taiwan. In Chinese history, Confucius is a paragon of all teachers.
He symbolizes the philosophy of educating all without discrimination. He never refused a
student because of his class, requiring only that his students possess a desire to learn. For this
reason, his birthday is also observed as Teacher’s Day in China and Taiwan.

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Subdivisions

After Confucius died, 8 sects formed just due to different interpretations of his teachings,
as many religions due. The 8 sects include Mencius, Xunzi, Dong Zhongshu, Song
Confucianism, Ming Confucianism, Korean Confucianism, Qing Confucianism, and Modern
Confucianism.

Selected issues

Female Infanticide. Deeply rooted in Chinese tradition and culture is the notion that
male children are more desirable because they possess the capability to care for the elderly, work
toilsome jobs, and perform critical ancestral practices. Female infanticide, where a family aborts
a pregnancy of a female child to have a (first-born) male child, is connected with the assertions
of practitioners, based on Confucian texts. A family would be disappointed birthing a female
child, because the child is considered an economic burden. If a rural family birthed no sons, the
community would regard that as a tragedy.

Gender Inequality.Confucianism is often associated with oppressing women, whether

that be subjugating women to their fathers during childhood, husbands during marriage, or sons
during widowhood. Oppressive acts associated with Confucian principles also include foot
binding, concubinage, and widow suicide.

The history is undeniable that Confucian principles contributed to the suppression of

women, even if the suppression of women was not the primary intent of Confucianism. There is
an inherent conflict between Confucianism and feminism. Confucianism and sexism have
become inextricably linked, because sexism is crucial to how Confucianism was taught.
However, Confucianism philosophy has the potential to detach from the sexist undertones and
reshape the perception of women.

ALL ABOUT TAOISM

History and Founder

Taoism (also spelled Daoism) is a religion and a philosophy from ancient China that has
influenced folk and national belief. Taoism has been connected to the philosopher Lao Tzu, who
around 500 B.C.E. wrote the main book of Taoism, the Tao Te Ching. Taoism holds that humans
and animals should live in balance with the Tao, or the universe. Taoists believe in spiritual
immortality, where the spirit of the body joins the universe after death.

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Sacred scripture

Tao Te Ching. The Tao Te Ching, or “The Way and Its Power,” is a collection of poetry
and sayings from around the third and fourth centuries B.C.E. that guides Taoist thought and
actions. While the author is traditionally believed to be the philosopher Lao Tzu, there is little
evidence that Lao Tzu existed at all. Rather, the Tao Te Ching is a gathering of earlier sayings
from many authors. This book was given an origin with the philosopher Lao Tzu for cultural and
political reasons. Lao Tzu is sometimes understood as the image of the Tao, or a god, and given
legendary status.

Belief and Doctrine

Tao. The Tao (or Dao) is hard to define but is sometimes understood as the way of the
universe. Taoism teaches that all living creatures ought to live in a state of harmony with the
universe, and the energy found in it. Ch’i, or qi, is the energy present in and guiding everything
in the universe. The Tao Te Ching and other Taoist books provide guides for behavior and
spiritual ways of living in harmony with this energy. However, Taoists do not believe in this
energy as a god. Rather, there are gods as part of the Taoist beliefs, often introduced from the
various cultures found in the region known now as China. These gods are part of the Tao, like all
living things. Taoism has temples, monasteries, and priests who make offerings, meditate, and
perform other rituals for their communities.

Wu-wei. Sometimes mistranslated as "inaction," the Taoist concept of wu-wei means

"effortless action" and represents a kind of maximum efficiency achieved with almost no
exertion. The effortless potency of wu-wei is achieved via aligning one's self with the Tao of
nature and the Tao of ultimate reality. The goal of wu-wei is to direct one's actions so they align
with the direction of the Tao; Taoists believe that in so doing, life becomes effortless, instead
utilizing the limitless power or te of the Tao.

Symbolically, the ultimate representation of wu-wei in nature is water. Water can be

gentle, still, and endlessly adaptable; as a fluid, it effortlessly takes the shape of its environment.
Nevertheless, the effortlessness of the flowing river is never mistaken for weakness; indeed, it is
one of the most potent forces in the world, carving through mountains and eventually shaping the
very ground upon which it flows.

Yin and Yang. The yin-yang represents the balance between opposites. Although the
circle of the yin yang is divided into two opposite sides, in each hemisphere a portion of the
other is contained, representing the presence of light in the darkness, life in death, and so on.
Furthermore, the yin-yang symbolizes how balance cannot exist without tension and diversity.

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Worships and observances

Zhēngyuè. On the 1st day: Tai-shang Lao-chun (Lao-tzu). Lao-tzu is the founder of
Taoism; deified, he is seen as the embodiment of Tao—the origin of all of manifestation. The
new moon of the first lunar month also marks the beginning of the Chinese New Year. On the 8th
day: Yuan-shih Tien-tsun, or Wu-chi Tien-tsun—the Jade Pure One—the first of the “Three Pure
Ones,” or emanations of Lao-tzu. On the 9th day: Yu-ti, the Birthday of the Jade Emperor. On
the15th day: Tien-kuan, the Officer of the Celestial Realm; the Festival of Lanterns is also part of
this celebration

Xìngyuè. On the 2nd day: Birthday of Tu-ti Gong: the Earth Father—the Dragon Head
Raising Festival is part of this celebration. On the 3rd day: Birthday of Wen-chang Ti-chun,
patron of the arts & literature. On the 6th day: Tung-yueh Ti-chun, the Emperor of the Eastern
Mountain. On the 15th day: Tao-te Tien-tsun, Shang-ching or High Pure One—the third of the
“Three Pure Ones,” rules the realm of pa-kua. Also, the birthday of Lao-tzu: the founder of
Taoism.On the 19th day: Birthday of Guanyin, Goddess of Mercy

Táoyuè. On the 3rd day: Birthday of Xuantian Shangdi: God of Rain. On \the15th day:
Chiu-tien Hsuan-nu, the Mysterious Lady of the Nine Celestial Domains. On the 18th day:
Chung-yueh Ti-chun, the Emperor of the Central Mountain. On the 23rd day: Birthday of Mazu:
Goddess of the Sea

Huáiyuè. On the 14th day: Birthday of Immortal Lu tung-pin, the patriarch of Internal
Alchemy. On the 18th day: Tzu-wei Shing-chun, the Star Lord of the Star of Purple Light and the
Lord of the North Star—ruler of all stars. Also, the birthday of Huato: Patron Saint of Medicine.

Subdivisions

Literati Daoists. Literati Daoists are members of the educated elite who focus on Daoist
ideas as expressed by the ancient thinkers, commonly known as daojia or "Daoist school" after
an early bibliographical classification. They use these concepts to create meaning in their world
and hope to exert some influence on the political and social situation of their time, contributing
to greater universal harmony, known as the state of Great Peace (taiping). The lineage and
legitimation of such literati Daoists come from their devotion and dedication to the classical
texts, which they interpret in commentaries and essays, and whose metaphors they employ in
stories and poetry. They may live a life of leisure or be active in society as local officials, poets,
and writers, or teachers at academies, but in all cases, their self-identity derives from ideas
centered on Dao. Literati Daoists have been part of the tradition since its inception, and the
ancient thinkers Laozi and Zhuangzi may well be considered their first examples. But they also

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appear among commentators to the texts, patriarchs of religious schools, thinkers of Confucian
or Buddhist background, and academics today.

Communal Daoism. Communal Daoists, too, are found in many different positions and
come from all levels of society. They are members of organized Daoist groups that follow
daojiao or the 'Daoist teaching'. They have priestly hierarchies, formal initiations, regular rituals,
and prayers to the gods.Some communal Daoists organisations are tightly controlled fraternities
with secret rites and limited contact to the outside world. Others are part of ordinary society,
centred on neighbourhood temples and concerned with the affairs of ordinary life-weddings and
funerals, protection and exorcism. Their expression tends to be in liturgies, prayer hymns, and
moral rules. Historically, they have been documented from the second century C.E. onward and
shown a high degree of continuity over the millennia.

Yangsheng. The third group of Daoists focus on self-cultivation and are known as
practitioners of Yangsheng or "nurturing life." They, too, come from all walks of life, but rather
than communal rites, their main concern is the attainment of personal health, longevity, peace of
mind, and spiritual immortality-either in mystical oneness with Dao or through visions of and
interaction with the gods.

They tend to pay little attention to political involvement, and their organization depends
strongly on the master-disciple relationship. Their groups can be small and esoteric, with only a
few active followers (as certain Taiji lineages), large and extensive with leanings toward
organized religion (as the contemporary Falun dafa), or vague and diffuse with numerous people
practicing a variety of different techniques (as in modern Qigong). Again, historical continuity is
strong. The earliest examples of self-cultivation groups are found before the Common Era,
tentatively among the followers of Laozi and Zhuangzi and quite evidently among the magical
practitioners and their lineages.

These groups, moreover, gave rise to religious schools, beginning with a few dedicated
immortality seekers and growing into leading Daoist organizations. Interconnected from the
beginning, these three types of Daoism-literati, communal, and self-cultivation-although distinct
in their abstract description, are not mutually exclusive in practice.

Selected issues

Fatalism. Chinese communists see Taoism as fatalistic and passive, a detriment to

socialist reconstruction. The People's Republic has kept alive some practical arts, such as the use
of traditional herbal medicines, which have longstanding links with Taoism. In a larger sense,
since Taoism functioned in imperial China as a retreat and withdrawal from the struggles of the
political arena, one might say that in a very general way the current relaxation of political

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pressure in reaction against the excesses of the Gang of Four represents a Taoistic phase of
Chinese Maoism.

Though the word “fatalism” is commonly used to refer to an attitude of resignation in the
face of some future event or events which are thought to be inevitable, philosophers usually use
the word to refer to the view that we are powerless to do anything other than what we actually
do. This view may be argued for in various ways: by appeal to logical laws and metaphysical
necessities; by appeal to the existence and nature of God; by appeal to causal determinism. When
argued for in the first way, it is commonly called “Logical fatalism” (or, in some cases,
“Metaphysical fatalism”); when argued for in a second way, it is commonly called “Theological
fatalism”.

ALL ABOUT SHINTOISM

History and Founder

Shinto (Japanese, "the way of the gods"), Japanese cult and religion, originating in
prehistoric times, and occupying an important national position for long periods in the history of
Japan, particularly in recent times. During its early period, the body of religious belief and
practice called Shinto was without a name and had no fixed dogma, moral precepts, or sacred
writings. Worship centered on a vast pantheon of spirits, or kami, mainly divinities personifying
aspects of the natural world, such as the sky, the earth, heavenly bodies, and storms. Rites
included prayers of thanksgiving; offerings of valuables, such as swords and armor and,
especially, cloth; and ablutionary purification from crime and defilement.

In the late 6th century AD the name Shinto was created for the native religion to
distinguish it from Buddhism and Confucianism, which had been introduced from China. Shinto
was rapidly overshadowed by Buddhism, and the native gods were generally regarded as
manifestations of Buddha in a previous state of existence. Buddhist priests became the
custodians of Shinto shrines and introduced their own ornaments, images, and ritual. At the end
of the 8th and the beginning of the 9th centuries, the celebrated Japanese teacher Kukai, or
(posthumously) Kobo Daishi, established a doctrine uniting Buddhism and Shinto under the
name of Ryobu Shinto (Japanese, "the Shinto of two kinds"). In the new religion, Buddhism
dominated Shinto, and elements were adopted from Confucianism. The ancient practice of
Shinto proper virtually disappeared and was maintained only at a few great shrines and in the
imperial palace, although the emperors themselves had become Buddhists. The distinctively
Shinto priests became fortune-tellers and magicians.

Beginning in the 18th century, Shinto was revived as an important national religion
through the writings and teachings of a succession of notable scholars, including Mabuchi,
Motoori Norinaga, and Hirata Atsutane. Motivated by nationalistic sentiments that took the form

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of reverence for Japanese antiquity and hatred for ideas and practices of foreign origin, these
men prepared the way for the disestablishment of Buddhism and the adoption of Shinto as the
state religion. In 1867 the shogunate was overthrown, and the emperor was restored to the head
of the government. According to revived Shinto doctrine, the sovereignty of the emperor was
exercised by divine right through his reputed descent from the sun goddess Amaterasu Omikami,
who is considered the founder of the Japanese nation. Related beliefs included the doctrines that
the Japanese were superior to other peoples because of their descent from the gods, and that the
emperor was destined to rule over the entire world. Until the defeat of Japan in World War II,
these beliefs were of the utmost importance in assuring popular support for the military
expansion of the Japanese Empire.

Sacred scripture

Kojiki. The Kojiki is one of the two primary sources for Shinto, the Japanese national
religion. It starts in the realm of myth, with the creation of Japan from foam. Innumerable gods
and goddesses are described. The narrative moves from mythology to historical legends, and
culminates in a chronology of the early Imperial line.

The book is densely footnoted, almost to the point where the text is buried in apparatus.
However, even this cannot shroud the wonderful story-telling. There are supernatural episodes,
and tales of murder, passion and betrayal, all interspersed with extemporaneous poetry,
reminiscent of Icelandic sagas.

Nihon-gi. The Nihon shoki, written in Chinese, reflects the influence of Chinese
civilization on Japan. It was compiled in 720 by order of the imperial court to give the newly
Sinicized court a history that could be compared with the annals of the Chinese. It was the first
of six officially compiled chronicles that were continued to 887 by imperial command.

The Nihon shoki consists of 30 chapters. The first part deals with many myths and
legends of ancient Japan and is an important source for Shintō thought. The later chapters, for the
period from about the 5th century on, are historically more accurate and contain records of
several of the politically powerful clans as well as of the imperial family. Among the events
described are the introduction of Buddhism and the Taika reforms of the 7th century.

Belief and Doctrine

Concept of the sacred. At the core of Shintō are beliefs in the mysterious creating and
harmonizing power (musubi) of kami and in the truthful way or will (makoto) of kami. The
nature of kami cannot be fully explained in words, because kami transcends the cognitive faculty

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of humans. Devoted followers, however, are able to understand kami through faith and usually
recognize various kami in polytheistic form.

Precepts of truthfulness and purification. As the basic attitude toward life, Shintō
emphasizes makoto no kokoro (“heart of truth”), or magokoro (“true heart”), which is usually
translated as “sincerity, pure heart, uprightness.” This attitude follows from the revelation of the
truthfulness of kami in humans. It is, generally, the sincere attitude of people in doing their best
in the work they have chosen or in their relationships with others, and the ultimate source of such
a life attitude lies in one’s awareness of the divine.

Worships and observances

The sanctity of shrines means that worshippers must cleanse themselves (oharai) before
entering them, commonly by washing their hands and mouth with water. Then, when ready to
enter, they make a small money offering, ring a small bell or clap their hands twice to alert the
kami and then bow while saying their prayer. A final clap indicates the end of the prayer. It is
also possible to request a priest offer one's prayer. Small offerings might include a bowl of sake
(rice wine), rice, and vegetables. As many shrines are in places of natural beauty such as
mountains, visiting these shrines is seen as an act of pilgrimage, Mt. Fuji being the most famous
example. Believers sometimes wear Omamori, too, which are small embroidered sachets
containing prayers to guarantee the person's well-being. As Shinto has no particular view on the
afterlife, Shinto cemeteries are rare. Most followers are cremated and interred in Buddhist
cemeteries.

The calendar is punctuated by religious festivals to honour particular kami. During these
events, portable shrines may be taken to sites linked to a kami, or there are parades of colourful
floats, and worshippers sometimes dress to impersonate certain divine figures. Amongst the most
important annual festivals are the three-day Shogatsu Matsuri or Japanese New Year festival, the
Obon Buddhist celebration of the dead returning to the ancestral home which includes many
Shinto rituals, and the annual local matsuri when a shrine is transported around the local
community to purify it and ensure its future well-being.

Ritual. The conventional order of events in many Shinto festival rituals is as follows:
1. Purification - this takes place before the main ceremony
2. Adoration - bowing to the altar
3. Opening of the sanctuary
4. Presentation of food offerings (meat cannot be used as an offering)
5. Prayers (the form of prayers dates from the 10th century CE)
6. Music and dance
7. Offerings - these are symbolic and consist of twigs of a sacred tree bearing of white paper

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8. Removal of offerings
9. Closing the sanctuary
10. Final adoration
11. Sermon (optional)
12. Ceremonial meal (this is often reduced to ceremonial sake drinking)

Subdivisions

Jinja (Shrine) Shinto. Shrine Shinto is closest to the traditional form of Shinto that is
said to date back to prehistoric times. The term is usually used to refer to the beliefs and rituals
associated with the shrines that give their allegiance to the Jinja Honcho or Association of Shinto
Shrines.

Kyôha (Sect) Shinto. Sect Shinto started in the 19th Century and includes 13 major
independent sects which are officially recognised by the Japanese governement.
The 13 sects, with their date of formal recognition, are:
1. Fusokyô (1882)
2. Izumo Oyashirokyô (1882)
3. Jikkokyô (1882)
4. Konkokyô (1900)
5. Kurozumikyô (1876)
6. Misogikyô (1894)
7. Ontakekyô, formerly known as Mitakekyô (1882)
8. Shinrikyô (1894)
9. Shinshukyô (1882)
10. Shinto Shusei-ha (1876)
11. Shinto Taikyô, known before World War II simply as Shinto (1886)
12. Taiseikyô (1882)
13. Tenrikyô (1908)

Minzoku (Folk) Shinto. This is the name given to the traditional Shinto that was
practiced by ordinary Japanese people at their local shrines, and that was not instutionalised by
the various national reforms. Folk Shinto influences many of the rites of passage celebrated in
Japan, together with agricultural and other festivals.

Selected issues

Concept of Good and Evil. Unlike many other religions, in Shinto, there is no right and
wrong, per se. People are considered good and evil is caused by evil spirits. In order to keep
themselves away from the evil spirits, believers must perform rituals of purification, prayers, and

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offerings. Purification is seen as a way to get rid of the impurities of the inner mind.In contrast to
many monotheistic religions, Shinto does not have absolutes. There is no absolute right and
wrong, and nobody is perfect. Shinto is an optimistic faith, as humans are thought to be
fundamentally good, and evil is believed to be caused by evil spirits. Consequently, the purpose
of most Shinto rituals is to keep away evil spirits by purification, prayers and offerings to the
kami.

Uniqueness of Confucianism, Taoism, and Shintoism (at least 5)

Uniqueness Confucianism Taoism Shintoism

Book of Teachings Analects Tao Te Ching Kojiki

Goal Learning to be human. Learning to be one with Living in Harmony and

The main idea of
Confucianism is the
importance of having a good
moral character, which can
then affect the world around
that person through the idea
of “cosmic harmony.” If the
emperor has moral
perfection, his rule will be
peaceful and benevolent.
Natural disasters and conflict universal whole. Yin and
are the result of straying
from the ancient teachings.
This moral character is
achieved through the virtue
of ren, or “humanity,” which
leads to more virtuous
behaviours, such as respect,
altruism, and humility.
Confucius believed in the
importance of education in
order to create this virtuous
character. He thought that
people are essentially good
the universe Purity.
The main idea of Taoism The main belief in Shinto is
is the belief in balancing to promote harmony and
forces, or yin and yang. purity in all aspects of life.
These ideas represent Humans are thought of as
matching pairs, such as being fundamentally good,
light and dark, hot and and evil is caused by evil
cold, and action and spirits. The purpose of
inaction, which work Shinto, therefore, is to pray
together toward a and offer to the kami to
keep away evil spirits.
yang show that everything
in the universe is
connected and that nothing
makes sense by itself.

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yet may have strayed from

the appropriate forms of
conduct.

Origin of Name Confucianism is named after
its founder, Confucius.
Taoism got its name after
its main belief which is
“tao”
The name Shinto comes
from the Chinese characters
Shen which means 'divine
being', and Tao which
means 'way' thus Shen and
Tao meaning 'Way of the
Spirits'.

Table 1. Uniqueness of Confucianism, Taoism, and Shintoism

Similarities of Confucianism, Taoism, and Shintoism

Similarities Confucianism Taoism Shintoism

Animistic Confucianism tolerates the
Chinese folk recognition of
the existence of animistic
spirits, ghosts and deities. It forces, animist spirits may be inherently good or evil.
approves paying them
proper respect, but at a
more fundamental level
encourages avoiding them.
Confucian thought is
notable as the framework
upon which the syncretic
Neo-Confucianism was
built.
Animism refers to the belief that non-human entities are
spiritual beings, either intrinsically or because spirits
inhabit them for a period of time. Unlike supernatural
Often, these spirits are thought to be the souls of
deceased relatives, and they are not worshiped as deities.
Daoism and Shinto are the most animistic of the World
Religions.
While animists believe everything to be spiritual in
nature, they do not necessarily see the spiritual nature of
everything in existence as being united (monism), the
way pantheists do. Animism puts more emphasis on the
uniqueness of each individual soul. In pantheism,
everything shares the same spiritual essence — there are
no distinct spirits and/or souls. Because humans are
considered a part of nature, rather than superior to, or
separate from it, animists see themselves on roughly
equal footing with other animals, plants, and natural
forces, and subsequently have a moral imperative to treat
these agents with respect.

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Similarities of Confucianism, Taoism, and Shintoism

East Asian Religions All of them are traditional East Asian (folk) religions, and share a deep common root,
but have also distinct features, making them three distinct religions or morals. I will try
to summarize the basics of the three, as well as their similarities. Than we will look
into the root of most East and Southeast Asian traditional religions and mythology, a
shared shamanistic and animistic eastern concept.

Taoism and Confucianism are both part of the wider Chinese folk religion, and both a
school of philosophical thought, a behavior, and religious traditions (basically identical
with Chinese folk religion) originating in ancient China. The Chinese folk religion is a
general term covering a range of traditional religious practices of Han Chinese. This
includes the veneration of shen (spirits) and ancestors, exorcism of demonic forces, and
a belief in the rational order of nature, balance in the universe and reality that can be
influenced by human beings and their rulers, as well as spirits and gods. Worship is
devoted to gods and immortals, who can be deities of places or natural phenomena, of
human behaviour, or founders of family lineages. Stories of these gods are collected
into the body of Chinese mythology. Shintoism is the traditional indigenous religion of
Japan. Shinto is polytheistic and revolves around the kami, supernatural entities
believed to inhabit all things. The link between the kami and the natural world has led
to Shinto being considered animistic. The kami are worshiped at kamidana household
shrines, family shrines, and jinja public shrines. The latter are staffed by priests, known
as kannushi, who oversee offerings of food and drink to the specific kami enshrined at
that location.

Main Place Confucianism is the way of life propagated by Confucius in the 6th–5th century BCE
and followed by the Chinese people for more than two millennia. It remains the social
code of the Chinese and continues to influence other countries, particularly Korea,
Japan, and Vietnam

Taoism (also known as Daoism) traditionally is said to have been founded in the 6th
century B.C.E. by Chinese philosopher Lao Tzu. Adherents live predominantly in
China and Taiwan.

Shintoism is a Japanese faith that has been part of religious life in Japan for many
centuries. Although Shinto rituals are widely practiced in Japan, only a minority of the
Japanese population identifies with Shintoism in surveys.

They all are present in Asian Countries.

Table 2. Similarities of Confucianism, Taoism, and Shintoism

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Provide Evidence that Confucianism, Taoism, and Shintoism share common roots from East Asia

Evidences Confucianism Taoism Shintoism

Place of Origin China. Confucianism was
founded on the teachings
of a philosopher named
Confucius (551-479 BCE)
who lived in ancient China. what is now the eastern
China. Taoism is a
philosophy, a religion, and
a way of life that arose in
the 6th century BCE in
Chinese province of
Henan. It has strongly
influenced the culture and
religious life of China and
other East Asian countries
ever since.
Japan. hinto is one of the
religious beliefs which is
indigenous to Japan.
Although the origin remains
unclear, it is believed that
the history of Shintoism
dates back to the Jomon
period, which is
approximately from 16,500
to 3,000 years ago.

Reasons of Confucianism was built on
Establishment an ancient religious
foundation to establish the
social values, institutions,
and transcendent ideals of
traditional Chinese society.
It was what sociologist
Robert Bellah called a
"civil religion," (1) the
sense of religious identity
and common moral
understanding at the
foundation of a society's
central institutions. It is
also what a Chinese
sociologist called a
"diffused religion"; (3) its
institutions were not a
separate church, but those
of society, family, school,
and state; its priests were
not separate liturgical
specialists, but parents,
During the Tang Dynasty,
Taoism became the state
religion under the reign of
the emperor Xuanzong
because he believed it
would create harmonious
balance in his subjects and,
for awhile, he was correct.
Xuanzong's rule is still
considered one of the most
prosperous and stable in
the history of China and
the high point of the Tang
Dynasty.
From 1600 to 1868, known
as the Edo Period, there was
a revival of nationalistic
sentiments. One result was a
resurgent interest in the
ancient Shinto beliefs, and
the discarding of foreign
influences. In 1868, the
emperor was restored to the
head of the government and
Shinto was established as
the state religion.

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teachers, and officials.
Confucianism was part of
the Chinese social fabric
and way of life; to
Confucians, everyday life
was the arena of religion.
Founder Confucius
Other evidences of For Confucians, nature is
Nature not only inherently
valuable, it is morally
good. Nature thus
embodies the normative
standard for all things.
There is not a fact/value
division in the Confucian
worldview, for nature is
seen as the source of all
value. In particular, value
lies in the ongoing
transformation and
productivity of nature. A
term repeated frequently in
neo-Confucian sources is
"life-life" or "production
and reproduction" (sheng
sheng ), reflecting the
ever-renewing fecundity of
life itself. In this sense, the
dynamic transformations of
life are seen as emerging in
recurring cycles of growth,
fruition, harvesting, and
abundance.
Other evidences of At the heart of
rituals and ancestors Confucianism is the
practice of ritual,
M. Takeda
Senior High School
Lao Tzu
Taoism teaches that Tao,
the great Way of nature,
has no selfish motives, that
Mother Nature gives and
nourishes without claiming
anything in return.
Learning from this cosmic
virtue is the ultimate
guarantee for contentment.
So, the Taoist message of
contentment does not
imply a passive resignation
to fate, but rather a selfless
devotion and commitment
to the well-being of
humanity.
At the heart of Taoist ritual
is the concept of bringing
order and harmony to
No clear founder
Shinto tradition
acknowledges a deep debt to
the blessing of nature and
the spiritual power which
brings about life, fertility,
and prosperity. This
life-giving power was called
Musubi (divine power of
growth), and perceived in all
the workings of nature.
Mountains peaks, deep
valleys, and the wide ocean
were viewed as dwellings
for the divine, and other
natural objects such as
evergreen trees and huge
rocks were considered to be
symbols of divine spirits.
Shintō does not have a
weekly religious service.
People visit shrines at their
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particularly through many layers of the cosmos: convenience. Some may go

sacrifice. With the belief the cosmos as a whole (the to the shrines on the 1st and
that individuals are world of nature), the world 15th of each month and on
composed of two parts, a or human society, and the the occasions of rites or
physical hun and an inner world of human festivals (matsuri), which
incorporeal po, Confucians individuals. take place several times a
believed that after death, year. Devotees, however,
Taoist rituals involve
the hun sank into the may pay respect to the
purification, meditation
ground while the po rose shrine every morning.
and offerings to deities.
up and joined the spirit
The details of Taoist rituals
world. To earn the spirits'
are often highly complex
favor, as well as pay their
and technical and therefore
own respect, Confucians
left to the priests, with the
performed sacrificial rites
congregation playing little
to offer the sustenance of
part. The rituals involve
the spirit.
the priest (and assistants)
In the Confucian tradition, in chanting and playing
there are three levels of instruments (particularly
sacrificial ritual: Great wind and percussion), and
Sacrifice offered by the also dancing.
emperor, Middle Sacrifice
offered by court officials,
and Minor Sacrifice
offered by local officials.
Sacrifices to Confucius
were ranked as at the
Middle level and held
twice a year; once in the
autumn and once in the
spring.

Table 3. Roots of Confucianism, Taoism, and Shintoism

Justify that Confucianism, Taoism, and Shintoism have largely influenced the world today

Influence Confucianism Taoism Shintoism

Number of followers Confucianism has Taoism (also known as Shintoism is a Japanese faith

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approximately 6 million
followers from various
parts of the world, which
is around 6% of the entire
human population. About
5.95 million of the
followers are from Asia,
and the rest are from North Religion Database
Korea.
Influences on Confucius’ wisdom is still
society’s ideology or cherished after two
impact on society millennia with the efforts
from his hometown to
promote this philosophy.
After two millennia,
Confucianism, a
philosophy that is
considered to have helped
form China's society, still
shines its light today by
influencing and inspiring
people all around the
world with its advocacy
for education, harmony
and other excellent
qualities of humanity.
In his hometown Jining, in
East China's Shandong
Province, the thoughts of
the great philosopher of
Confucius have been
proudly inherited and are
now been promoted to
other parts of the world.
In past years, international
M. Takeda
Senior High School
Daoism) traditionally is
said to have been founded
in the 6th century B.C.E. by centuries. Although Shinto
Chinese philosopher Lao
Tzu. Adherents live
predominantly in China and Japanese population
Taiwan. The World
estimates there are about
8.7 million Taoists.
Taoism significantly
influenced Chinese culture
from the Shang Dynasty
forward. The recognition
that all things and all
people are connected is
expressed in the
development of the arts,
which reflect the people's
understanding of their place that particular society. The
in the universe and their
obligation to each other.
During the Tang Dynasty,
Taoism became the state
religion under the reign of
the emperor Xuanzong
because he believed it
would create a harmonious
balance in his subjects and,
for awhile, he was correct.
Xuanzong's rule is still
considered one of the most
prosperous and stable in the over the same convictions
history of China and the
high point of the Tang
Dynasty.
that has been part of religious
life in Japan for many
rituals are widely practiced in
Japan, only a minority of the
identifies with Shintoism in
surveys. The World Religion
Database estimates there are
almost 3 million Shintoists
worldwide, with the vast
majority concentrated in
Japan.
The influence that Shintoism
brought to the culture of
Japan was the idea of
worship. Worshipping all
creation as parts of a greater
being become an integral
impact on Japan as it
independently began the idea
of a polytheistic religion in
belief in Shintoism came
gradually, and so as the
religion formed itself through
readings, story telling and
myths, the society adapted it's
own characteristics, features
and qualities to it as well.
The early days of the religion
saw Japan engage
considerably as a holistic
environment- one which was
uniting everyone together
and appreciations that they
shared. It was, and still is, a
very independent religion
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events featuring Confucius
and his cultural heritage
have been hosted in Jining.
Every year, the giant
ceremony to mark
Confucius' birthday in late
September has become a
feast for locals, scholars
and all the people who
follow his great thoughts.
Cultural Influences On Arts:
(arts, literature, and Confucian art, by
traditions) comparison, has been
viewed as providing an
ethical and educational
function for society. “The
earliest wall paintings
referred to in ancient texts
depicted benevolent
emperors, sages, virtuous
ministers, loyal generals,
and their evil opposites as
examples and warnings to
the living”; while plant or
animal forms were often
employed as symbols – the incorporated painting,
orchid, for instance,
represents “purity and
loyalty”.
Badge with Bear for 5th
Rank Military Official,
China, Qing Dynasty, late
M. Takeda
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On Arts:
Taoism focused primarily
on the individual's
relationship to nature.
Philosophical Taoism
inspired the early
development of landscape
painting, nature poetry,
garden culture, and the
literate arts in China.
During the fourth century
A.D., Taoism was
transformed from a
philosophy to a religion.
Religious Taoism
sculpture, temple
architecture, calligraphy,
printing, ritual objects, and
textiles into its service just
as Buddhism did. This form worship), while overall, trees
of Taoism developed a vast
pantheon of deities and
immortals and a large
compendium of sacred tests
and elaborate ceremonial
rituals.
which allowed the people of
Japan to find their inner
spirituality and communicate
their world view.
On Arts:
An example of the influence
of Shintoism on Arts is the
Autumn Maple Trees
Painting. The role of nature
within Shintoism gave way to
artistic expressions such as
the symbolism of trees.
Autumn Maple Trees
portrays robust trees as the
trees worshipped in
Shintoism.
Their size alluded to the way
trees of great age and size
were believed to possess
kami such as
Kukumuchi-Kami (the kami
of trees). Some trees were
chosen as himorogi (seats of
the kami, honoured places of
of great age and stature were
worshiped all over Japan.
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19th century. This military

badge with a plant and
animal motif reflects
Confucianism and
Taoism’s ties to the natural
world order. Also, these
colors are very
desaturated, most likely to
show that the individual
should be of secondary
importance to the great
good, an important quality
for a man in the army. This
badge’s flowers are in a
branching pattern, to show
a path of least resistance
toward natural harmony.

Political Impact Confucian thought can be
divided into two currents,
"Mind Confucianism" and
"Political Confucianism".
Confucianism, he posits,
has for over a millennium
been confined to Mind
Confucianism at the
expense of Political
Confucianism, leaving the
true thought of Confucius
"mutilated". Jiang argues
for the restoration of
political legitimacy as a
core focus of Confucian
thought, for renewed
attention to Confucian
constitutional structures,
and for the establishment
of Confucianism as an
official state religion.
The Dao was often
described as resistant to
description or definition: a
nameless, shapeless, but
also a creative force in the
universe. This may seem
like a contradiction, but it
makes sense when you
consider the fact that
Daoism is a kind of
anti-activism; it asserts that
the best life is one of
willful ignorance, seeking
no knowledge and avoiding
involvement in politics or
public life.
Daoists were not convinced
that governments could
create social order and
harmony. Instead, they
focused their attention on
individual human behavior
When Shinto was
reconstructed in 1868 the
Imperial legend was moved
centre stage, and Amaterasu -
who until then was only
revered in parts of Japan -
was promoted to be the most
important of the gods, given a
national role in the new
system of state Shinto, and
because of her new status,
used to validate the role of
the Emperor, not only as
ruler, but as the high priest of
Shinto.
This gave the Emperor, as her
direct descendant, a divine
right to rule not only Japan,
but the whole world.
Furthermore, it became
official doctrine that since the
Japanese were descended

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Economic Impact Confucianism is alleged to
both promote and inhibit
economic development in
the economics literature.
All possible results –
ranging from a
significantly positive effect whole universe, to follow
to a significantly negative
influence – have been
reported in the literature.
Chronologically, Weber
(1915) first proposed that
Confucianism is inimical
to modern capitalistic
development. Until the
1960s, most researchers in
both the East and West still healthy, stable and
shared Weber's view that
the Confucian ethic is
clearly an obstacle to
democratization and
M. Takeda
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and the ways it might be
modified to be in harmony
with the Dao.
The Dao is meant to
represent the natural order
of the universe, and Daoism Although he was required to
stipulates that human
beings are the only species
that disobeys the Dao.
Rather than seek to elevate
oneself through words and
deeds, Daoists cultivated a
practice of wu wei, or
inaction, giving in to
thoughtless, effortless, and
natural action.
In the pursuits of economic
development and of the
social life, it is vital to
maintain the balance and
harmony between the
human society and the
the law of harmonious and
natural development,
and to maintain the balance
of the economic
development and the
harmony of the
environment that human
lives. Economic
development can be
sustainable only provided
that the balance and
harmony between humanity changes, Shinto has ceased to
and nature is maintained.
from the gods, they were
superior to all other races.
The political status of the
Emperor changed and he
became a powerful figure.
respect the law of the land, he
was in fact above it. Just how
powerful the Emperor had
become by the time of the
mid 20th century is still a
matter of great controversy,
as it is crucial to determining
the Emperor's personal
responsibility for the
Japanese military actions
during the period.
One of the first acts of the
Allied Occupation was to
end all state patronage of
Shinto. The principle of
religious freedom was
combined with that of
separation of religion and
government in a single
article of the postwar
constitution, and as a result
participation in shrine rites
lost its formerly
semi-obligatory character.
Shrines were put on the same
legal basis as any other
religious organization and
thus lost all financial
support from public funds.
As a result of these several
link the populace to the
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modernization, since its
emphasis on collectivism
and deference might have
a negative impact on
growth.
Sociocultural Impact Confucianism entrenched
itself in Chinese history
and culture, becoming
called a civil religion
whereby “the sense of
religious identity and
common moral
understanding is at the
foundation of a society’s
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Today, because of many prestige of the state, and
reasons the economic hence it has lost much of its
development between the former popular appeal.In the
developed countries and the prewar era Shinto received
developing countries differs state patronage in the many
sharply and is greatly forms examined in detail in
unbalanced. According to preceding chapters. Shinto
Taoism, it is the contributed significantlyto
responsibility of the the legitimation of the prewar
developed countries to help state and to state-sponsored
the developing countries to myths of the cultural identity
nourish their economy, at of the Japanese people, and
the same time the nowhere was this symbolic
developed countries should presentation more
let the developing countries effectively orchestrated than
to choose their own ways of at the Yasukuni
socioeconomic Shrine.When the emperor, the
development according -the cabinet, and the military
principles of natural joined in paying tribute at the
harmony and mutual shrine's spring and autumn
respect. Only in this way festivals, they illustrated the
that the true peace and symbolic unity of the
harmonious emperor with his subjects, the
development in the world sacred sanction enjoyed by
can be maintained the political regime, and the
highest value to which a
Japanese subject could
aspire:death in the nation's
service, followed by
apotheosis as a national deity.
Taoism has had a profound Shintoism is Japan's
influence on Chinese indigenous spirituality. It is
culture in the course of the believed that every living
centuries, and Taoists, a thing in nature (e.g. trees,
title traditionally attributed rocks, flowers, animals - even
only to the clergy and not sounds) contains kami, or
to their lay followers, gods. Consequently Shinto
usually take care to note the principles can be seen
distinction between their throughout Japanese culture,
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central institutions.” Like ritual tradition and the where nature and the turning
Hinduism, Confucianism practices of Chinese folk of the seasons are cherished.
was part of the social religion and non-Taoist This is reflected in arts such
fabric and way of life; to vernacular ritual orders, as ikebana (flower arranging)
Confucians, everyday life which are often mistakenly and bonsai, Japanese garden
was the arena of religion. identified as pertaining to design and the annual
Some religious scholars Taoism. Chinese alchemy celebration of sakura - or
consider Confucianism (especially neidan), cherry blossom.
more of a social system Chinese astrology, Chan
than a religion because it (Zen) Buddhism, several
focuses on sharing wisdom martial arts, traditional
about moral practices but Chinese medicine, feng
doesn’t involve any type of shui, and many styles of
specific worship; nor does qigong have been
it have formal holy intertwined with Taoism
objects. throughout history.

Table 4: Justification of Existence of Confucianism, Taoism, and Shintoism

Conduct a research on the doctrines of each of the religions and compare them in the aspect of the origin, world
news, modern expression and news on women, morality, and purpose

Confucianism Taoism Shintoism

Doctrines Confucianism believes in
ancestor worship and
human-centered virtues for
living a peaceful life. The
golden rule of
Confucianism is “Do not
do unto others what you
would not want others to
do unto you.”
Taoism holds that humans
and animals should live in
balance with the Tao, or
the universe. Taoists
believe in spiritual
immortality, where the
spirit of the body joins the
universe after death.
The main beliefs of Shinto
are the importance of purity,
harmony, respect for nature,
family respect, and
subordination of the
individual before the group.
There are many Shinto gods
or spirits and these have
shrines dedicated to them
where people offer food,
money and prayers.

World Views Confucianism tolerates the Animism refers to the belief that non-human entities are
Chinese folk recognition of spiritual beings, either intrinsically or because spirits
the existence of animistic inhabit them for a period of time. Unlike supernatural
spirits, ghosts and deities. forces, animist spirits may be inherently good or evil.
It approves paying them Often, these spirits are thought to be the souls of deceased

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proper respect, but at a
more fundamental level
encourages avoiding them.
Confucian thought is
notable as the framework
upon which the syncretic
Neo-Confucianism was
built.
relatives, and they are not worshiped as deities. Daoism
and Shinto are the most animistic of the World Religions.
While animists believe everything to be spiritual in nature,
they do not necessarily see the spiritual nature of
everything in existence as being united (monism), the way
pantheists do. Animism puts more emphasis on the
uniqueness of each individual soul. In pantheism,
everything shares the same spiritual essence — there are no
distinct spirits and/or souls. Because humans are
considered a part of nature, rather than superior to, or
separate from it, animists see themselves on roughly equal
footing with other animals, plants, and natural forces, and
subsequently have a moral imperative to treat these agents
with respect.
Animism is thought to be the belief system that laid the
groundwork for the notion of a soul and the animation of
traditionally inanimate objects, allowing every world
religion to take those basic principles in other directions.

Origins Started during the time of
Kung Fuzi, where his
teachings only became
famous after his death.
And also Mengzi and
Xunzi have contributed
concepts to said religion.
On the other hand,
Confucianism started as a
philosophy that said to be
contributed solution to the
chaotic society of China
during the Zhou dynasty.
However, until the Han
dynasty during the 3rd
century B.C.E that
Confucianism played a
significant role in Chinese
society. With the help of
Dhong Zhongshou,
Confucianism became the
Laozi, the author of the
Dao De Jing. They said
that nature should have the
right to take their natural
course for the attainment
of is social order. Their
solutions in making social
order, they advocate the
thing “go with the
flow” to achieve social
harmony. Because of the
Dao De Jing that was
began on the 3rd and 4th
centuries B.C.E.,
that has several years the
writing of Dao
(the way) and De (virtue).
Daoism has said to be
passed through,
Kung Fuzi and Zhuangzi,
and it took may century
Unlike many other religions,
Shinto has no recognised
founder. The peoples of
ancient Japan had long held
animistic beliefs, worshipped
divine ancestors and
communicated with the spirit
world via shamans; some
elements of these beliefs
were incorporated into the
first recognised religion
practised in Japan, Shinto,
which began during the
period of the Yayoi culture
(c. 300 BCE - 300 CE). For
example, certain natural
phenomena and geographical
features were given an
attribution of divinity. Most
obvious amongst these are
the sun goddess Amaterasu

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instrument of the political
legitimacy, it was still
during the Han dynasty.
The Confucian became the
basis of the civil service.
Hence, this is the way for
those who want to be part
of the government to be
well-versed in
Confucianism.
Confucianism, adopted by
Han dynasty and became
the basis of political,
ethical, & social system.
Morality In Confucianism, the
concept of morality is
based on loyalty to one’s
superiors and elders,
parents, and respect for
others. Proper ritual
observance, including
rituals performed for the
ancestors, is also
considered moral
action, as well as
self-cultivation through
wisdom and
trustworthiness. Doing the
right thing at all times is
also
considered meritorious.
Loyalty is also translated
as “regard for others”
(zhong), specifically
loyalty to one’s superior
but also includes respect to
one’s equals and
subordinates. The
importance of
M. Takeda
before it secures its place and the wind god Susanoo.
in China’s religious and Rivers and mountains were
philosophical life. especially important, none
more so than Mt. Fuji, whose
name derives from the Ainu
name 'Fuchi,' the god of the
volcano.
Daoism initially advocated Shinto morality is not based
the idea that society should on definite standards of right
not be regulated with and wrong. Since Shinto is
morality but should be focused on following the will
allowed to exist of the
according to the natural kami or spirits, anything that
laws. Doing so would lead is not in accordance with the
to virtuous behavior. Later will of the kami is considered
on, Daoist masters bad. Shinto has provided the
advocated the idea that one Japanese with
should perform good deeds a way of life that revolves
that would be known only around the worship of the
to the gods. Gradually, kami, while Confucianism
they started to regulate from China provided them
morality by confessing with moral ethics. Hence,
one’s Shinto morality is based on
sins and ask for having purity not only in the
forgiveness from the gods. physical sense but also in
Austerity and spiritual and moral sense.
self-discipline were also Human nature is
emphasized, until in the basically good according to
4th century C.E., the text Shinto, hence evil comes
containing 180 moral from external forces. And
guidelines appeared, which when people let evil guide
listed moral guidelines their actions, they bring
26
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self-reflection is also attributed to Laozi and upon themselves impurities

emphasized, with the were clearly influenced by and sin which need to be
Golden Rule as the guiding Buddhism. Included in the cleansed through rituals.
principle, guidelines were the Impurities also disrupt the
‘Do not do unto others prohibitions on stealing, flow of life and blessings
what you do not want adultery, abortion, murder, from the kami that is why
others do unto you.” From intoxication, and purification rituals are needed
this self-reflection comes overindulgence. to be able to return to the
the need to express concern A more developed moral natural state of cleanliness
for guidelines appeared in the not only of the people
others, and eventually the 5th century with the but of the universe as a
attainment of social order. introduction of the whole. In general, things
From self-reflection comes Lingbao scriptures, which which are considered bad in
self-cultivation, or the need was heavily Shinto include: disrupting the
to cultivate oneself influenced by Buddhism. social order, the natural
through wisdom. Some of its important world, the harmony of the
Maximizing the ren guidelines were the world, and the worship of
(concern for others) by prohibitions against kami.
performing the necessary killing, lying, stealing,
rituals (li) would lead to de intoxication, immoral
(virtue) and would deeds and actions, as well
produce the ideal person as maintaining good
according to relationships with one’s
Confucianism. The family members (even
cultivation of oneself with the dead ancestors),
would eventually lead not committing
only to personal good deeds, helping the
cultivation but to social less fortunate, and
and cosmic cultivation as avoiding thoughts of
well revenge.

Purpose The purpose of existence is According to the earliest The purpose of life in Shinto
to reach one's highest Taoist texts, when human is to enjoy and value nature's
potential as a human being. nature is aligned with the beauty, observe rituals, and
Through a rigorous process rest of nature, order and show allegiance to ones
of self-cultivation that lasts harmony are the results. family, group, community,
a lifetime, one may From this perspective, the and to the kami of the area in
eventually become a purpose of self-cultivation which one was born, or the
"perfected person.” is to return to a mode of kami worshiped by ones
existence that is natural but ancestors

M. Takeda 27
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has been obscured by

social conditioning.
Repeating certain actions,
such as physical exercises,
is a way of training the
body so that it is free to
react in a spontaneous,
natural way.

Views on women Women were at the bottom
of the Confucian hierarchy.
Exemplary behavior and
uncomplaining obedience
were expected of them. By
custom, aristocratic men
and women lived
separately. Men had
multiple wives and
concubines, but women
were not allowed to see
men other than their close
relatives, husbands, or
masters, or the palace
eunuchs. Homosexuality
was discouraged, but not
specifically condemned as
"sinful." Abortion was also
discouraged, except in
cases where the mother's
health was endangered.
Taoism is a gender-neutral
religion. This is implied by
the concept of Yin Yang
which teaches that
masculine and feminine
are complementary,
inseparable and equal.
Taoism has always
accepted that women have
an equal part to play in
spiritual life. Women took
priestly roles from the
earliest days of organized
Taoist religion and Taoist
legend has many tales of
female deities
Women in Shinto occupy a
unique role among the
indigenous Japanese
traditions of Shinto, including
a unique form of participation
as temple stewards and
shamans, or miko Though a
ban on Shinto priestesses was
lifted after 1945, the number
of women priests in Shinto is
a small fraction of
contemporary clergy. Women
in Shinto have long been
described as Miko, or
"Children of God

Table 5: Research on the Doctrines

Reflection of Confucianism

I found myself reading a number of selections from the “Filial Piety” comments of
Confucius. While all of the selections show a reason as to why the parent- child relationship is
fundamental to the five Confucianism relationships, the one that I felt highlighted this and
explained it the most is the passage that states; “What is important is the expression you show in
your face. You should not understand ‘filial’ to mean merely the young doing physical tasks for
their parents, or giving them food and wine when it is available. ” If we were to look back into

M. Takeda 28
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the history of China as a people, what becomes evident is that they have a deeply rooted respect
for their elders and ancestors that continue to this very day.

It is this sense of respect that has created a strong family bond among the Chinese. The
aforementioned Confucianism belief conveys the message that respect for parents is not only
something that should be done in the presence of others, but it is something that must be
embodied in order to be an effective tenet of the human relationship or relationships between
senior and junior members of the family.

Reflection of Taoism

Taoism is something that I find interesting, although Taoism is more a philosophy than
religion still it is considered as a religion..One of the things I agree with is "living the lie
simply". Before I was introduced to Taoism, I am already simply living my life, I mean I enjoy
things like accepting what is given or what I already have, I always taught myself to look or the
goodness in everything and neglect the bad ones, because in this way, it leads me to my ultimate
goal which is happiness. Another thing I always agree with is that Taoism nourishes balance in
the universe, it embodies harmony o opposites. One of my philosophical beliefs is"There would
be light in the darkness", I always enjoy this belief especially when I feel lost, down, or sad
about the happenings in my life, this belief always and me a reason to stay and keep going. In
Taoism, they express balance as "Yin Yang". Taoism also teaches individuals to live in harmony
with nature, It reminds us that we are the steward of nature, we have to take care of nature
because this is where we live.

Reflection of Shintoism

Shintoism is a traditional religion of Japan that involves the worship of kami, or deities,
and the practice of rituals and ceremonies. One of the unique aspects of Shintoism is its focus on
the natural world and the belief that kami can be found in all aspects of nature.

In my own reflection on Shintoism, I have found that the emphasis on nature and the
interconnectedness of all things can be a source of great inspiration and insight. The idea that the
natural world is sacred and that all beings are connected can encourage a sense of respect and
reverence for the environment and can inspire a sense of awe and wonder at the beauty and
complexity of the world around us. Additionally, the rituals and ceremonies of Shintoism, such
as visiting shrines and participating in festivals, can provide a sense of community and
connection to something larger than oneself. The focus on tradition and history can also provide
a sense of continuity and connection to the past.

M. Takeda 29
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Overall, my reflection on Shintoism has led me to appreciate the importance of nature

and the interconnectedness of all things and has helped me to cultivate a sense of respect,
reverence, and connection to the world around me.

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