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

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yet may have strayed from

the appropriate forms of
conduct.

Origin of Name Confucianism is named after Taoism got its name after The name Shinto comes
its founder, Confucius. its main belief which is from the Chinese characters
“tao” 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 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. It forces, animist spirits may be inherently good or evil.
approves paying them Often, these spirits are thought to be the souls of
proper respect, but at a deceased relatives, and they are not worshiped as deities.
more fundamental level Daoism and Shinto are the most animistic of the World
encourages avoiding them. Religions.
Confucian thought is
While animists believe everything to be spiritual in
notable as the framework
nature, they do not necessarily see the spiritual nature of
upon which the syncretic
everything in existence as being united (monism), the
Neo-Confucianism was
way pantheists do. Animism puts more emphasis on the
built.
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 China. Taoism is a Japan. hinto is one of the
founded on the teachings philosophy, a religion, and religious beliefs which is
of a philosopher named a way of life that arose in indigenous to Japan.
Confucius (551-479 BCE) the 6th century BCE in Although the origin remains
who lived in ancient China. what is now the eastern unclear, it is believed that
Chinese province of the history of Shintoism
Henan. It has strongly dates back to the Jomon
influenced the culture and period, which is
religious life of China and approximately from 16,500
other East Asian countries to 3,000 years ago.
ever since.

Reasons of Confucianism was built on During the Tang Dynasty, From 1600 to 1868, known
Establishment an ancient religious Taoism became the state as the Edo Period, there was
foundation to establish the religion under the reign of a revival of nationalistic
social values, institutions, the emperor Xuanzong sentiments. One result was a
and transcendent ideals of because he believed it resurgent interest in the
traditional Chinese society. would create harmonious ancient Shinto beliefs, and
It was what sociologist balance in his subjects and, the discarding of foreign
Robert Bellah called a for awhile, he was correct. influences. In 1868, the
"civil religion," (1) the Xuanzong's rule is still emperor was restored to the
sense of religious identity considered one of the most head of the government and
and common moral prosperous and stable in Shinto was established as
understanding at the the history of China and the state religion.
foundation of a society's the high point of the Tang
central institutions. It is Dynasty.
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,

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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 Lao Tzu No clear founder

Other evidences of For Confucians, nature is Taoism teaches that Tao, Shinto tradition
Nature not only inherently the great Way of nature, acknowledges a deep debt to
valuable, it is morally has no selfish motives, that the blessing of nature and
good. Nature thus Mother Nature gives and the spiritual power which
embodies the normative nourishes without claiming brings about life, fertility,
standard for all things. anything in return. and prosperity. This
There is not a fact/value Learning from this cosmic life-giving power was called
division in the Confucian virtue is the ultimate Musubi (divine power of
worldview, for nature is guarantee for contentment. growth), and perceived in all
seen as the source of all So, the Taoist message of the workings of nature.
value. In particular, value contentment does not Mountains peaks, deep
lies in the ongoing imply a passive resignation valleys, and the wide ocean
transformation and to fate, but rather a selfless were viewed as dwellings
productivity of nature. A devotion and commitment for the divine, and other
term repeated frequently in to the well-being of natural objects such as
neo-Confucian sources is humanity. evergreen trees and huge
"life-life" or "production rocks were considered to be
and reproduction" (sheng symbols of divine spirits.
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 At the heart of Taoist ritual Shintō does not have a
rituals and ancestors Confucianism is the is the concept of bringing weekly religious service.
practice of ritual, order and harmony to 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 Daoism) traditionally is that has been part of religious

followers from various said to have been founded life in Japan for many
parts of the world, which in the 6th century B.C.E. by centuries. Although Shinto
is around 6% of the entire Chinese philosopher Lao rituals are widely practiced in
human population. About Tzu. Adherents live Japan, only a minority of the
5.95 million of the predominantly in China and Japanese population
followers are from Asia, Taiwan. The World identifies with Shintoism in
and the rest are from North Religion Database surveys. The World Religion
Korea. estimates there are about Database estimates there are
8.7 million Taoists. almost 3 million Shintoists
worldwide, with the vast
majority concentrated in
Japan.

Influences on Confucius’ wisdom is still Taoism significantly The influence that Shintoism
society’s ideology or cherished after two influenced Chinese culture brought to the culture of
impact on society millennia with the efforts from the Shang Dynasty Japan was the idea of
from his hometown to forward. The recognition worship. Worshipping all
promote this philosophy. that all things and all creation as parts of a greater
After two millennia, people are connected is being become an integral
Confucianism, a expressed in the impact on Japan as it
philosophy that is development of the arts, independently began the idea
considered to have helped which reflect the people's of a polytheistic religion in
form China's society, still understanding of their place that particular society. The
shines its light today by in the universe and their belief in Shintoism came
influencing and inspiring obligation to each other. gradually, and so as the
people all around the During the Tang Dynasty, religion formed itself through
world with its advocacy Taoism became the state readings, story telling and
for education, harmony religion under the reign of myths, the society adapted it's
and other excellent the emperor Xuanzong own characteristics, features
qualities of humanity. because he believed it and qualities to it as well.
In his hometown Jining, in would create a harmonious The early days of the religion
East China's Shandong balance in his subjects and, saw Japan engage
Province, the thoughts of for awhile, he was correct. considerably as a holistic
the great philosopher of Xuanzong's rule is still environment- one which was
Confucius have been considered one of the most uniting everyone together
proudly inherited and are prosperous and stable in the over the same convictions
now been promoted to history of China and the and appreciations that they
other parts of the world. high point of the Tang shared. It was, and still is, a
In past years, international Dynasty. very independent religion

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events featuring Confucius which allowed the people of

and his cultural heritage Japan to find their inner
have been hosted in Jining. spirituality and communicate
Every year, the giant their world view.
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: On Arts: On Arts:

(arts, literature, and Confucian art, by Taoism focused primarily An example of the influence
traditions) comparison, has been on the individual's of Shintoism on Arts is the
viewed as providing an relationship to nature. Autumn Maple Trees
ethical and educational Philosophical Taoism Painting. The role of nature
function for society. “The inspired the early within Shintoism gave way to
earliest wall paintings development of landscape artistic expressions such as
referred to in ancient texts painting, nature poetry, the symbolism of trees.
depicted benevolent garden culture, and the Autumn Maple Trees
emperors, sages, virtuous literate arts in China. portrays robust trees as the
ministers, loyal generals, During the fourth century trees worshipped in
and their evil opposites as A.D., Taoism was Shintoism.
examples and warnings to transformed from a Their size alluded to the way
the living”; while plant or philosophy to a religion. trees of great age and size
animal forms were often Religious Taoism were believed to possess
employed as symbols – the incorporated painting, kami such as
orchid, for instance, sculpture, temple Kukumuchi-Kami (the kami
represents “purity and architecture, calligraphy, of trees). Some trees were
loyalty”. printing, ritual objects, and chosen as himorogi (seats of
textiles into its service just the kami, honoured places of
as Buddhism did. This form worship), while overall, trees
of Taoism developed a vast of great age and stature were
pantheon of deities and worshiped all over Japan.
immortals and a large
compendium of sacred tests
and elaborate ceremonial
Badge with Bear for 5th rituals.
Rank Military Official,
China, Qing Dynasty, late

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

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and the ways it might be from the gods, they were

modified to be in harmony superior to all other races.
with the Dao. The political status of the
The Dao is meant to Emperor changed and he
represent the natural order became a powerful figure.
of the universe, and Daoism Although he was required to
stipulates that human respect the law of the land, he
beings are the only species was in fact above it. Just how
that disobeys the Dao. powerful the Emperor had
Rather than seek to elevate become by the time of the
oneself through words and mid 20th century is still a
deeds, Daoists cultivated a matter of great controversy,
practice of wu wei, or as it is crucial to determining
inaction, giving in to the Emperor's personal
thoughtless, effortless, and responsibility for the
natural action. Japanese military actions
during the period.

Economic Impact Confucianism is alleged to In the pursuits of economic One of the first acts of the
both promote and inhibit development and of the Allied Occupation was to
economic development in social life, it is vital to end all state patronage of
the economics literature. maintain the balance and Shinto. The principle of
All possible results – harmony between the religious freedom was
ranging from a human society and the combined with that of
significantly positive effect whole universe, to follow separation of religion and
to a significantly negative the law of harmonious and government in a single
influence – have been natural development, article of the postwar
reported in the literature. and to maintain the balance constitution, and as a result
Chronologically, Weber of the economic participation in shrine rites
(1915) first proposed that development and the lost its formerly
Confucianism is inimical harmony of the semi-obligatory character.
to modern capitalistic environment that human Shrines were put on the same
development. Until the lives. Economic legal basis as any other
1960s, most researchers in development can be religious organization and
both the East and West still healthy, stable and thus lost all financial
shared Weber's view that sustainable only provided support from public funds.
the Confucian ethic is that the balance and As a result of these several
clearly an obstacle to harmony between humanity changes, Shinto has ceased to
democratization and and nature is maintained. link the populace to the

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modernization, since its Today, because of many prestige of the state, and
emphasis on collectivism reasons the economic hence it has lost much of its
and deference might have development between the former popular appeal.In the
a negative impact on developed countries and the prewar era Shinto received
growth. 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.

Sociocultural Impact Confucianism entrenched Taoism has had a profound Shintoism is Japan's
itself in Chinese history influence on Chinese indigenous spirituality. It is
and culture, becoming culture in the course of the believed that every living
called a civil religion centuries, and Taoists, a thing in nature (e.g. trees,
whereby “the sense of title traditionally attributed rocks, flowers, animals - even
religious identity and only to the clergy and not sounds) contains kami, or
common moral to their lay followers, gods. Consequently Shinto
understanding is at the usually take care to note the principles can be seen
foundation of a society’s 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 Taoism holds that humans The main beliefs of Shinto
ancestor worship and and animals should live in are the importance of purity,
human-centered virtues for balance with the Tao, or harmony, respect for nature,
living a peaceful life. The the universe. Taoists family respect, and
golden rule of believe in spiritual subordination of the
Confucianism is “Do not immortality, where the individual before the group.
do unto others what you spirit of the body joins the There are many Shinto gods
would not want others to universe after death. or spirits and these have
do unto you.” 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 relatives, and they are not worshiped as deities. Daoism
more fundamental level and Shinto are the most animistic of the World Religions.
encourages avoiding them. While animists believe everything to be spiritual in nature,
Confucian thought is they do not necessarily see the spiritual nature of
notable as the framework everything in existence as being united (monism), the way
upon which the syncretic pantheists do. Animism puts more emphasis on the
Neo-Confucianism was uniqueness of each individual soul. In pantheism,
built. 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 Laozi, the author of the Unlike many other religions,
Kung Fuzi, where his Dao De Jing. They said Shinto has no recognised
teachings only became that nature should have the founder. The peoples of
famous after his death. right to take their natural ancient Japan had long held
And also Mengzi and course for the attainment animistic beliefs, worshipped
Xunzi have contributed of is social order. Their divine ancestors and
concepts to said religion. solutions in making social communicated with the spirit
On the other hand, order, they advocate the world via shamans; some
Confucianism started as a thing “go with the elements of these beliefs
philosophy that said to be flow” to achieve social were incorporated into the
contributed solution to the harmony. Because of the first recognised religion
chaotic society of China Dao De Jing that was practised in Japan, Shinto,
during the Zhou dynasty. began on the 3rd and 4th which began during the
However, until the Han centuries B.C.E., period of the Yayoi culture
dynasty during the 3rd that has several years the (c. 300 BCE - 300 CE). For
century B.C.E that writing of Dao example, certain natural
Confucianism played a (the way) and De (virtue). phenomena and geographical
significant role in Chinese Daoism has said to be features were given an
society. With the help of passed through, attribution of divinity. Most
Dhong Zhongshou, Kung Fuzi and Zhuangzi, obvious amongst these are
Confucianism became the and it took may century the sun goddess Amaterasu

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

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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

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

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

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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.

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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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