Psychology for Philosophical Spiritual Ideas- myassignmenthelp.com

Question: Discuss about thePsychology for Philosophical Spiritual Ideas. Answer: On Being Human Philosophical-spiritual ideas This topic is looking at the comparison and contrasting of the cultivation of the Confucian ren and the Daoist wuwei in the East Asia religions in relation to the rapport family aspect. Rapport is the interaction between humans and their respective environment. Here we shall see how different peoples environment aspects were viewed at different times bearing in mind the cultural, natural and spiritual aspects of interactions. We shall look at how ideas and the changing notions of rapport affected both China and Japan under two types of historical pressures that are inner and outer pressures. Inner pressure is tensions within ideas that need clarification, application and elaboration to be taken into account. Outer pressures on the other hand are challenges faced when dealing with foreign ways of doing things and thinking. Different people of East Asia that is China, Japan and India viewed being human in different aspects of beliefs and practices. Comparison and contrasting of the cultivation of the Confucian ren and the Daoist wuwei When the Indias Buddhist traditions arrived in China through central Asia during the Common Era, there were major impacts that were felt in China (deBarry 2). The previous classic Daoist and Confucian traditions that were practiced in China developed new and elaborate institutions, practices and teachings once they got centuries interactions with Buddhists. Before the introduction of Buddhas teachings, the former Confucians and Daoists teachings understood themselves as members of a family (ja) instead of a member of a religion (jao). However, as the families grew, their previous traditions became more complex and new terms came up to define them. The Daoists (Daojia (DAH-oh-jee-AH)) family became interested in the idea of becoming immortal and saw Laozi as a celestial being that would make that possible while the Confucians became interested in Kongzi as a revered ancestor and perfect sage. These two different ideologies of the meaning of being human brought about tension in the two families. The Buddhists built monasteries and the Daoist rituals and ethics were greatly influenced by Indias Buddhist traditions than the Confucians. The Buddhist ethics and meditation also greatly influenced the Confucians conceptions of how they can achieve various stages of sagehood as this was what they were interested in practicing. Many elaborate institutions were developed by both Confucians and Daoists even though both practiced different beliefs. The Daoists concentrated in building institualized religion and the Confucians retained their ties with educational institutions. During the Sui and Tang dynasties (589-906 C.E)Daoist and Buddhist traditions had heavy influence on both philosophical and political realms while the Confucians were mainly involved with educational institutions (Daojiao (DAH-oh-jee-AAH-oh)) dedicated in preparation of young men into access to government positions (Hinton 12). Therefore it is true to say that the entry of Buddhism into Chinese greatly influenced Chinese traditions and institutions and this brought about notable changes in both the earlier Confucians and Daoists teachings and traditions. Transformation of Japanese identity The Chinese civilization brought a major impact to Japan during the eighth century C.E. where the Chinese Buddhist and the neo-Confucian traditions took hold of Shinto Japan. The Japanese aggressively adopted the Chinese architecture, writing, fine arts, government policies, philosophy, rituals, social ethics and meditation styles (deBarry 5). Neo-Confucian also greatly influenced the Japanese social attitude such as emphasis on education, reverence for ancestors and the Five Moral relations. Entry of Buddhism into Japan also affected the religious life in relation to monastic institutions, view on human salvation and the meditation styles. The Daoism sparsely impacted Japan in concepts of Japanese popular life in relation to divination and a schedule of good-and bad-luck days (Hendrischke 4). Japanese notion of what is meant to be human was majorly influenced by appreciation of the natural world which was enlivened by Kami of the sun (Amaterasu (AH-mah-tehr-AAH-soo)). The Japanese c reated a rapport with the natural world and even with the entry of the Chinese culture; the Japanese maintained their worldview that was free of Confucian foreign influence. The Japanese chose to maintain their traditional mindset as well as filter the foreign concepts that they wanted from those they did not want through the help of a literary movement developed during the Japans Tokugawa dynasty (1603-1867). The Japanese notion on what it means to be human is related to continuity of human beings and their rapport to nature brought about by Kami. Even with the entry of Neo-Confucian values and cultures into Japan, the Japanese came up with a movement that was meant to purify Shinto of its Chinese cultural accretions. The worship of objects of nature such as the sun, moon, wells, rocks, trees, streams among others continued into the modern Japanese (Wheeler 7). Conclusion Throughout history, different aspects of the environment where human being live have greatly influenced human beliefs and cultures. The idea of what is meant to be human can be viewed reflectively as an insider so as to gain more in-depth knowledge on the three different regions that are Japan, India and China. Most traditions focus on the cultural, spiritual and natural world of human rapport and the three traditions have their own understanding of the connections. For example, the Confucians understand and emphasize rapport between humans as shown through the five moral relations in terms of civilization. The classical Daoism understands and emphasizes rapport between humans and nature as a spontaneous action-less action (wuwei) as a perfect expression of humanity. On the other hand the Traditional Shintoists of Japan understands and emphasizes the rapport among humans, society, nature and the kami. Over time, each of these three East Asian rapport traditions, the notion of what it means to be human is evolved in different concepts. Many questions on what is to be believed in were debated upon severally and even so all the members of each tradition found the need to return back to their roots from time to time. As an insider I believe that both three approaches from the three different traditions are right that is Kongzi emphases on culture, Laozi emphasize on nature and Kobayashi Issa belief of a link between humans and nature. Work cited deBary, W.T., Bloom, I. (Compilers). Sources of Chinese tradition(Vol. 1, 2nded.). New York: Columbia University Press. (2007). deBary, W.T., Lufrano, R. (Compilers). Sources of Chinese tradition from 1600 through the twentieth century(2nded., Vol. 2). New York: Columbia University Press. (2009). deBary, W.T., et al. (Compilers). Sources of Japanese tradition(Vol. 2, 2nded.). New York: Columbia University Press. (2015). deBary, W.T., et al. (Compilers). Sources of Japanese tradition: Earliest times to 1600(2nded., Vol. 1). New York: Columbia University Press. (2011). Hendrischke, B. The scripture on great peace: The Taiping jing and the beginnings of Daoism.Berkeley, CA: University of California Press. (2006). Hinton, D. (Trans.). The analectsConfucius.Washington, DC, Counterpoint. (2008). Wheeler, P. The sacred scriptures of the Japanese.Westport, CT: Greenwood Press. (2013). Xinzhong, Y. An introduction to Confucianism.Cambridge, England: Cambridge University Press. (2010).