SHS

Introduction to World Religions

and Belief System
Module 12: The Brief history Core Teachings,
Fundamental Beliefs, Practices, and Related Issues of
Confucianism
Introduction to World Religions and Belief System
Grade 11 Module 12: The Brief History Core Teachings, Fundamental
Beliefs, Practices, and Related Issues of Confucianism
First Edition, 2020

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La Union Schools Division
Region I

All rights reserved. No part of this module may be reproduced in any form
without written permission from the copyright owners.

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 Introduction to World
Religions and Belief
System
Module 12: The Brief History
Core Teachings, Fundamental
Beliefs, Practices, and Related
Issues of Confucianism
 Target

From the previous lesson, you have fully understood the uniqueness and
similarities of Mahayana and Theravada Buddhism. You have already knowledge
on their differences and similarities.
This learning material is prepared for you to have a better understanding of
the brief history, core teachings, fundamental beliefs, practices, and related issues
of Confucianism. You will surely enjoy using this learning material because it is
self-directed and self-paced.

Most Essential Learning Competency:

1. Analyze the brief history, core teachings, fundamental beliefs, practices,
and related issues of Confucianism (HUMSS_WRB12-Week 12)

As a learner, you are expected to:

a) Identify the brief history, core teachings, fundamental beliefs, practices,
and related issues of Confucianism,
b) Understand the brief history, core teachings, fundamental beliefs,
practices, and related issues of Confucianism, and;
c) Explain the brief history, core teachings, fundamental beliefs, practices,
and related issues of Confucianism.

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 Jumpstart

Directions: Using the mind map below, list down all your ideas related to brief
history, core teachings, fundamental beliefs, practices, and related issues of
Confucianism.

Confucianism

Figure 1

Discover

Confucianism

The fundamental concern of the Confucian tradition is learning to be

human. Learning to be human, in the Confucius perspective, entails a broadening,
and deepening of thought and being that acknowledge the interconnectedness of all
the modalities of existence defining the human condition. Through an ever-
expanding network relationship, the Confucian seeks to realize humanity in its all-
embracing fullness. Self-cultivation is an end in itself and its primary purpose is
elf-realization. As such a defining characteristic of Confucianism is faith in the
creative transformation of our human condition as a communal act and as a
dialogical response to heaven. This involves the integration of the four dimensions
of humanity: self, community, nature, Heaven.

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China’s Three Teaching
There are three major religions in China, namely, Confucianism, Taoism,
and Buddhism. These three religions are collectively called the Three Doctrines
(Molloy 2010, 215) or the Three Teachings (Deming 2015, 119), suggesting their
harmonious co-existence throughout Chinese history. It is said that it is typical
among Chinese, though some may consider themselves as belonging to one of these
religions, to engage in some of the practices of these three religions at the same
time. Of these three religions, Confucianism and Taoism originated in China, for
Buddhism was only brought to China. These three religions flourished in China
almost within the same period, and they influenced each other’s development. We
have already examined Buddhism in a previous chapter and some of the forms it
has taken when it was brought to other countries, especially China and Japan. In
this chapter and the next, we shall then focus on Confucianism and Taoism.
In 2007, it was estimated that there were 6,447,200 followers of
Confucianism in the whole world; and majority of them (6,376,000) lived in Asia
(Matthews 2010, 172). The term “Confucianism” was originally used by the Jesuits
of the sixteenth century to refer to a Chinese cultural tradition named the Ru
Tradition, which generally meant “the tradition of the scholars.” The Jesuits,
accordingly, wanted to transform the tradition into a school of thought, or an “ism.”
Referring to the said tradition as “Ju,” Rule (1986, 2, 195) writes:

Until Nicholas Trigault published his version of Ricci’s journals in

1615, there was hardly any knowledge of, not to say debate about,
Confucianism ...The Jesuits were virtually the first Europeans to
discover Confucius and Confucianism, ‘the sect of the literati’ as they
not inaccurately called it... The Jesuits, representatives of European
values and intellectual methods, attempted ... to understand Chinese
intellectual life in terms of systems, and transmuted the tradition of
the Ju or Chinese ‘scholars’ into an ‘-ism’, Confucianism. (Quoted in
Yao 2000, p16-17)

In addition, ru were devoted to the study of the “six classics” (the Book of
Poetry, the Book of History, the Book of Rites, the Book of Music, the Book of
Changes, and the Spring and Autumn Annals) and emphasized the virtues of
humaneness (ren) and righteousness (yi) (Yao 2000,17). The association, and
eventually the identification, of the ru tradition with Confucianism was based on
the recognition of Confucius as the highest figure in the ru tradition. He was a
great master, teacher, and innovator of the ru tradition. In light of these
considerations, we thus say that Confucianism has its roots in the ru tradition. The
originality in Confucianism, as a religion or as a philosophy, lies in the changes
that Confucius and his followers introduced to the tradition to nurture or cultivate
it ((Quoted in Yao 2000, p21)
Confucius is the recognized founder of Confucianism. Though there are
some disagreements about the details in his life, there is no doubt that Confucius
was a historical figure. Also, there was nothing extra-human or supernatural, or
mythical, about the events in his life. He was born in the normal human way, and
he lived and died in the normal human way. Confucius is believed to have lived

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from 551 to 479 BCE. His original Chinese name was “Kong Qiu” (or “K’ung Ch’iu);
but he later on became known by the title “Kong Fuzi” (or “Kung Fu Tzu”), which
meant “Master Kong.” The name “Confucius” was actually a Romanized/Latinized
version of his name, created and spread by sixteenth century Jesuit missionaries
(Molloy 2010, 235; Littlejohn 2011, xviii).The following were the highlights of
Confucius’ life as gathered from the accounts by different scholars* which vary in
emphasis and level of detail (see, for instance, the accounts of Molloy 2010, 235-236;
Matthews 2010,182-183; Urubshurow 2009, 458-463; Yao 2000, p21-26).
Confucius was born in the state of Lu, or Shantung province— (presently
Qufu, south of Beijing). His father, named Shulianghe, was a tall soldier who later
on worked as a minor official in Lu (as head of a certain county in Lu). His father
died when he was just three years old. This later on forced the young Confucius to
engage in various forms of physical labor to help his family and finance his studies.
But despite the difficult circumstances in his life, Confucius was still able to study
and master the skills being studied by educated boys of aristocratic families,
namely, ceremonies, music, archery, carriage driving, calligraphy, and calculation
(or mathematics). It is said that Confucius pursued these things for he simply loved
doing them. He also studied works that later on were called Confucian classics.
While being poor, Confucius grew up as a gentleman. When his mother died when
he was seventeen years old, he mourned for twenty-seven months, refraining from
work, sexual relations, eating refined food, wearing fine clothes, playing music and
others. He later on got married and had a son and a daughter. He first worked as a
keeper of the granary accounts of the Chi family. This experience opened his eyes
to social injustices. Later on, he became a successful teacher. But he still longed to
play an influential part in the government, for he believed that he could institute
social changes once in a government post. At the age of 51, he became the head of
a county in Lu, just like his father. After a few years, he became the Minister of
Industry, Minister of Public Security, and acting Prime Minister of Lu. His political
career, however, was cut short when he offended one of Lu’s powerful noblemen. At
the age of fifty-five, he left Lu and went into exile in 497 BCE. Along with his
disciples, he travelled to several states to search for other positions while
approaching princes and dukes to promote his social teachings. He was often
rejected and once he was even imprisoned and their lives (his and his students)
were endangered. In 484 BCE, Confucius and his disciples returned to Lu, when
the Duke of Ai of Lu invited Confucius to act as his adviser. He spent his last years
as a scholar editing the classics. He died in 479 BCE at the age of seventy-two or
seventy-three.

The Sacred Texts

The sacred and authoritative texts of Confucianism consist of two
collections of books named the Five Classics and the Four Books. The Five Classics
(Wujing, Wu-ching) consist of the following:
1. Book of History {or Book of Documents) {Shujing, Shu Ching): a
collection of historical materials (speeches and reports) on the deeds of
emperors, and pieces used in ritual dance performance at the Zhou royal
court (roughly from 3000 BCE to 700 BCE). The documents contain the

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 idea of the Mandate of Heaven, the belief that Heaven grants its mandate
to emperors who care for their subjects.
2. Book of Poetry (Shijing, Shih Ching): a collection of 305 poems of the
Zhou period, whose topics include love and war, and are grouped into
folk songs, festal songs sung at court ceremonies, and hymns and
eulogies sung at sacrifices to heroes and ancestral spirits of the royal
house. It is believed that there were originally 3,000 poems but
Confucius just chose 305 and “edited them into a book to be used for
education” (Yao 2000, 59).
3. Book of Changes (Yijing, / Ching): a book containing a divination
system, referring to a system that shows the patterns of the universe
through the use of the hexagrams (patterns of six yin-yang, divided-
undivided, lines), and which, consequently, enables us to foresee or
predict future events. It was in this book that the concepts of yin and
yang were introduced.
4. Book of Rites (Liji, Li Chi): a book containing detailed rules for
performing rites and court ceremonies.
5. Spring and Autumn Annals (Chunqui, Ch’un Ch’iu): a collection of
historical records about the state of Lu, the state where Confucius was
born and died.

It must be noted that another book, called the Book of Music, used to be
regarded as the sixth classic. But this book no longer exists. Some think that parts
of this book may have been incorporated in the Book of Rites. Some (Yao 2000, 57)
think that it might have been included in the books burned during the Burning of
the Books, a period, during the Qin Dynasty in 221 BCE, when Confucian
teachings were seen as a threat to the then existing political power (the ban on
Confucian books was lifted when the Qin Dynasty was later on overthrown by the
Han Dynasty in 191 BCE.).
These classics were called “Confucian Classics” not only because of their
relation to the teachings of Confucius, but also because it was traditionally believed
that Confucius played a significant role in their formation. In particular, it was
traditionally believed that Confucius was the one responsible for the form in which
each’ of these books presently appears. The writings were already there but they
were disorganized. Confucius edited and rearranged them so that he could take
them as textbooks for his students (Yao 2000, 53; see also Matthews 2010,188).
Some contemporary scholars, however, have raised some questions about this
belief (Yao 2000, p53-54).
The Four Books, on the other hand, consist of the following:
1. Analects (Lunyu, Lun Yu): a collection of the sayings, speeches, and
discussions of Confucius and his followers. The sayings and short stories
often begin with the phrase “The Master said.” As Confucius did not
write down his teachings, his students took notes of them. These notes
were later on compiled to form the Analects.
2. Great Learning (Daxue, Ta Hsueh): a text discussing the character and
influence of the noble person, and deals with the three central Confucian

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 concerns: education, morality, and politics. It teaches the cultivation of
the self and development of one’s virtue, through learning, as the way to
produce order in the family and state. This book is actually a chapter in
the Book of Rites.
3. Doctrine of the Mean (Zhongyong, Chung Yung): a book that demonstrates
the relation of the Way of Heaven and human nature. Accordingly, it is
the way prescribed by heaven that humans achieve virtue or happiness
by living a life of moderation or equilibrium. This book is another chapter
in the Book of Rites, which is believed to have been written by Zisi, a
grandson of Confucius.
4. Mencius {Mengzi, Meng Tzu): a collection of the teachings of Mencius,
often in the form of conversations that Mencius had with kings during
his time. The sayings of the Mencius, just like the Analects, often begin
with the phrase “Mencius said.” Mencius, who lived some generations
after Confucius, is regarded as the second great Confucian thinker after
Confucius. Among the key ideas of Mencius is the thought that human
nature is good.

Central Ethical Principal

“Ren” is the central ethical principle, and is equivalent to the concepts love,
mercy, and humanity. It is best explicated by Confucius in the following statement:
“Do not do to others what you do not want done to yourself.” This ethical
principle is further strengthened by the Buddhist tradition that merit is
accumulated by doing merciful acts, which leads to a better next life through
reincarnation.

Five Cardinal Relations

There are five cardinal relations (“wu lun”)
1. Sovereign-Subject
2. Father-Son
3. Elder-Young Brother
4. Husband-Wife
5. Friend-Friend

The family is the center and comes before the individual. The father is
the undisputed head of the family. With regard to filial piety (“xiao”), sons,
especially the oldest son, have specific obligations toward the family and are
expected to respect and care for parents (McLaughlin & Braun, 1998). In pre-
modern China, the act of suicide was not necessarily deviant behavior if it was
associated with duty or loyalty to the family.

The Confucian Virtues

Confucius identifies certain virtues, called the Confucian Virtues, which a
person must have to be a junzior a noble person. These virtues are often also called
the five cardinal virtues of Confucianism. But except for the virtues of ren
(benevolence) and li (propriety), scholars differ on what the remaining virtues are to

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comprise the five cardinal virtues. The following is one list (by Molloy 2010, 241-
43):
1. Ren (Jen) or benevolence or humaneness: generally doing things that
benefit other people. A person practicing ren has compassion for
others—as “[compassion for others is the mark of a good person”
(Matthews 2010, 185).
2. Li or propriety: generally doing things that are appropriate in a given
situation. It originally refers to proper ways of performing religious rites
and to proper behavior in court ceremonies. In its general meaning,
however, it includes proper ways of speaking, behaving, dressing, and
others, in given social situations. One has to observe li in every area of
life, as in the basic relationships we discussed above. When the virtue of
li is internalized, the result is the virtue of yi (“Yi is internalized li”—
Matthews 2010, 185). One has yi when one has incorporated li in
his/her life.
3. Shu or reciprocity: generally doing things in accordance to the Golden
Rule: “Do not do unto others what you do not want others to do unto
you.” In the Analects, Confucius emphasizes the importance of
reciprocity as follows: “Tsu-kung asked, ‘Is there a single word which can
be a guide to conduct throughout one’s life?’ The Master said, ‘It is
perhaps the word shu. Do not impose on others what you yourself do not
desire’” (quoted in Matthews 2010, 185).
4. Xiao or filial piety: generally doing things that show love, respect, and
devotion to the members of one’s family. Special emphasis, however, is
put on the duty of children to respect and take care of their parents. In
the Analects, we can read Confucius’ emphasis on the element of respect
when taking care of one’s parents; thus: “Confucius’ pupil Ziyou asked
about filial piety. Confucius said, today filial piety means being about the
task of nourishing one’s parents. But that is what we do for dogs and
horses. If the/e is not respect, how do these actions differ?”’ (quoted in
Deming 2015, 125). The living and those who passed away constitute the
Chinese concept of family; thus the virtue of xiao includes the
celebration of ancestral rites that prescribe specific actions, offerings and
prayers.
5. Wen or culture: generally doing things that cultivate one’s sense and
appreciation of culture, which includes acquiring artistic skills (in the
areas of music, painting, dance, and others) and art appreciation (like
watching concerts, visiting art museums, attending art exhibits, and
others).

Doctrines, Practices and Rituals

Although Confucianism does not brag to have all the clear-cut answers of
the universe, the ones who practice have a strong belief in rituals. They believe that
participation in ritual serves uniting people, and strengthening the community.
However, Confucianism does not hold all the aspects of a religion (such as
Christianity or Islam), nor do they hold regular practices and rituals. Instead they

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symbolize four important times in one’s life. These are birth, reaching maturity,
marriage and death. The practices that go along with these stages are:
 Birth
The Tai-Shen (spirit of the fetus) protects the expectants mother
and deals harshly with anyone/thing that harasses or harms the
woman. She receives a special diet and is given one month to rest after
the delivery of the baby. Her parents are responsible for everything that
is needed to support the child, on the first, fourth, and twelfth month
anniversary of the child’s birth.

 Death
After the death of a loved one, the family cry aloud to inform
the neighbors of the tragic news. The family begin to mourn by making
clothes made of course material, and wearing them. The corpse is placed
in a coffin, and many family and friends bring money to help with the
cost of the funeral. Food and objects important to the deceased are
placed into the coffin with him/her. A priest or minister of any religion
performs the burial ritual. The guests follow the coffin carrying a large
willow tree branch. This is meant to symbolize the soul of the person
who has died. Later on, the branch is carried back to the family altar
where is used to "install" the spirit of the deceased. A public worship
(called a Liturgy) is performed on the seventh, ninth, and forty-ninth
days after the burial, along with the first- and third-year anniversary of
the death.

 Mandate of Heaven
The belief in the Tao, which generally means Way or Path, as the
ultimate principle governing the universe and which must be realized by
every human being in his/her actions is shared by both Confucians and
Taoists. They, however, have different attitudes towards the nature of the
Tao, or ways of dealing with it, and different views on how the Tao is to
be realized or cultivated by humans in their lives. Taoists believe that the
Tao is beyond concepts and words and thus no amount of education will
enable us to know its real nature. The Tao that can be talked about does
not refer to the real, eternal Tao, as the Tao Te Ching (the main Taoist
text) states. What we can do is simply go with its flow, as manifested in
the way nature moves. We shall explore this Taoist attitude towards the
Tao in the next chapter. Confucians, in contrast, think of the Tao as
contained in the Way of Heaven (“Heaven” is Tian, the Will of Heaven or
Mandate of Heaven is Tien ming), which can be known or learned
through proper education (by studying the Confucian books). The
emperors of the past, for instance, who ruled by serving the interests of
their people had the Mandate of Heaven. And so studying how these
emperors ruled (in the Book of History) is one way to know the Way of
Heaven. The ideal of Confucians is thus to know the Way of Heaven
through education and to conduct their lives accordingly. “Thus, they

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 devote their life to learning, education and the transmission of ancient
culture because of their belief in the Mandate of Heaven which can be
known through learning, divination and observation ...” states Yao
(2000, 147). For “[t]he Way of Heaven signifies morality, and to follow the
Way of Heaven is to lead a virtuous life” (Yao 2000, 148). Confucians, in
sum, do not speak of a God or gods to ground or justify their beliefs and
practices. They instead speak of the Way or the Mandate of Heaven.

 The Noble Person (Junzi, ChOn Tzu)

The way of humans should be in harmony with the way of heaven.
Another way of saying this is that human actions should have the
Mandate of Heaven. The ideal human for Confucians is therefore one
who has known the Way of Heaven through education and acts in
harmony with it. Such an ideal human, from the Confucian point of
view, is called a junzi {chun tzu), which is translated as a superior man,
an excellent person, a gentleman, a virtuous person, an exemplary
person, or a noble person.

 Respect for Ancestors and Temple Worship

As noted above, the Chinese concept of family extends to those who
have already passed away. Consequently, the Confucian virtue of filial
piety, which requires respect for one’s family members especially the
elders, extends to one’s dead relatives. To show respect for one’s dead
relatives one visits their graves at least once a year (especially during
Tomb Sweeping Day). Family members clean the tombs of their dead
relatives; they place the favorite food and wine of their dead relatives on
their graves, burn incense, and kneel before their graves to pray for
them. Respect for the dead relatives is also done at home or at a temple.
At home, families usually put up shrines dedicated to their dead
relatives. In these shrines are ancestral tablets (stones in which the
names of the deceased relatives are curved), portraits of the dead
relatives, and incense-stick holders. Confucians also visit temples to
show their respect to Confucius and to pray for his blessings. The rituals
in these temples vary from one region to another.

 Key Festivals and Holidays

Some of the main festivals and holidays celebrated by Confucians
are as follows: birthday of Confucius (September 28th, lasts 10 days),
Chinese New Year (January 31st), Ching Ming or Qingming, also known
as Tomb-Sweeping Day or Ancestors’ Day (takes place 106 days after the
winter solstice, families visit their ancestors or relatives’ graves), and
Chongmyo Taeje (to honor the kings and queens of the Yi dynasty, takes
place on the 1st Sunday of May).

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Some Challenges
In his discussion of “Confucianism and the Modern World,” Molloy
(2010,255-258) identifies some major challenges of Confucianism.
First, the educational curriculum of Confucianism which was adopted by
the government collapsed during the downfall of the Qing (Chi’ing) Dynasty in
1911. One reason was the challenge posed by modern education which was more
scientific and technology-based. When modern technology coming from Europe was
introduced in China, traditional Confucianism appeared inadequate.
Second, the New Culture movement in China in 1916, led by those who
were able to study in Western universities, criticized Confucianism on many
aspects of it. The movement was heavily influenced by pragmatism—which
generally views truth in terms of its usefulness or practical consequences. Among
others, the movement criticized Confucianism for allegedly “enslaving women to
their fathers and husbands, of subjugating sons to tyrannical fathers, and of
keeping alive a culture and literature that only looked to the past” (Molloy 2010,
255).
Third, Confucianism was greatly weakened when the Communists took
over mainland China in 1949.The communists were critical of Confucianism for
allegedly preaching elitism rather than egalitarianism, or for preaching inequality in
that some people are more privileged and noble than others. While Confucianism
teaches that everyone, in theory, can be a junzi or a noble person, in practice, not
all can avail of the Confucian training necessary to achieve it. Communists, in
contrast, hold that education should be equal to all.
Another, the communists accused Confucianism of gender discrimination:
Confucians, for instance, are accused of reserving education and official power for
males (except in the case of empress Wu, who ruled China from 683 to 705 CE).

Explore

Activity 1: I am Mentally Healthy!

Directions: Fill in the K and W columns before the lesson. Fill in the L column
after the lesson. Use separate sheet of paper for your answer.
W
K
What I want to know about
What I know about Confucianism
Confucianism

L
What I have learned about Confucianism
(Write at least the five most important ones.)

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 (Please refer to the rubrics)

Area of
10 8 6 4
Assessment
Ideas were Ideas may be Ideas were Ideas were
clearly evident but the present but poorly
Development organized, on organization of vague developed and
of Ideas point and thoughts need lack
supported with to be organization
valid reasons strengthened
Well written Well written Awkward Poor writing
and fully and, most writing style with little to
elaborated points and points are no specific
Elaboration points with elaborated with general. Errors details
clear and clear and are also
accurate detailed present
information information

Deepen

Activity 2: Think It! Write it Up!

Directions: Go online and search: The brief history, core teachings, fundamental
beliefs, practices, and related issues of Confucianism.
Answer the following questions: Use separate sheet of paper for your answer.
1. What were the skills Confucius interested in acquiring? Do you think that
these skills are still relevant in our time? Why?
2. Do you think knowledge of our own rites, rituals, and ceremonies (and how
they should be performed properly) should be part of our education? Why?
3. What for you should one know to be considered an educated person?

(Please refer to the rubrics)

Area of
10 8 6 4
Assessment
Ideas were Ideas may be Ideas were Ideas were
clearly evident but the present but poorly
Development organized, on organization of vague developed and
of Ideas point and thoughts need to lack
supported with be strengthened organization
valid reasons

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 Well written and Well written and, Awkward Poor writing
fully elaborated most points writing style with little to
points with clear elaborated with and points are no specific
Elaboration
and accurate clear and general. Errors details
information detailed are also
information present

Gauge

Activity 3: How Well Do You Know?

Directions: Look at the following description/meaning of the brief history, core
teachings, fundamental beliefs, practices, and related issues of Confucianism. Use
separate sheet of paper for your answer.
(Answers may vary depending on student’s perception of the given description)

A. Li (propriety)
B. Zhingyong, Chung Yung (Doctrine of the Mean)
C. Ren (benevolence/humaneness)
D. Shu (reciprocity)
E. Lunyu, Lun Yu (Analects)
F. Wen (culture)
G. Mengzi, Meng Tzu (Mencius)
H. Confucius
I. Xiao (filial piety)
J. Daxue, Ta Hsueh (Great Learning)

________ 1. Generally doing things in accordance to the Golden Rule: “Do not
do unto others what you do not want others to do unto you.”
________ 2. Generally doing things that cultivate one’s sense and appreciation
of culture, which includes acquiring artistic skills (in the areas of
music, painting, dance, and others) and art appreciation (like
watching concerts, visiting art museums, attending art exhibits,
and others).
_________ 3. Generally doing things that benefit other people. A person
practicing ren has compassion for others—as “compassion for
others is the mark of a good person”
_________ 4. Generally doing things that show love, respect, and devotion to the
members of one’s family.

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_________ 5. Generally doing things that are appropriate in a given situation. It
originally refers to proper ways of performing religious rites and to
proper behavior in court ceremonies.
_________ 6. A collection of the teachings of Mencius, often in the form of
conversations that Mencius had with kings during his time.
_________ 7. A text discussing the character and influence of the noble person,
and deals with the three central Confucian concerns: education,
morality, and politics.
_________ 8. A collection of the sayings, speeches, and discussions of Confucius
and his followers.
_________ 9. A book that demonstrates the relation of the Way of Heaven and
human nature.
_________ 10. Was born in the state of Lu, or Shantung province— (presently
Qufu, south of Beijing)

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 14
Gauge
1. D. Shu or reciprocity
2. F. Wen or culture
3. C. Ren or benevolence/humanness
4. I. Xiao or filial piety
5. A. Li or propriety
6. G. Mengzi, Meng Tzu (Mencius)
7. J. Daxue Ta Hsueh (Great Learning)
8. E. Lunyu, Lun Yu (Analects)
9. B. Zhingyung, Chung Yung (Doctrine of the Mean)
10. H. Confucius
Answer Key
References
Printed Materials:

Mabaquiao Jr. N. M. Introduction to World Religions and Belief Systems Phoenix

Publishing House, pp 203-223.
Cornelio. Calano. Sapitula (2016) Introduction to World Religions and Belief
Systems, REX Book Store, First Edition p. 144.
Mirriam Webster Dictionary (1828)
Encyclopedia Britanica (2013)

Electronic/Website:

https://www.britanica.com/topic/Confucianism/The-Analects-as-the-
embodiment-of-Confucian-ideas.
https://geriatrics.stanford.educ/ethnomed/chinese/fund/beliefs/conflicts-
west.html
https://confucianismbmhs.weebly.com/beliefs-practices.html.
http://confucius-1.com/teaching

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