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Knapp, Keith

Database of Religious History (DRH)

Early Medieval Confucians (Ru 儒) were individuals who were well-versed in the Five Classics (Wujing 五经) and their commentaries, as well as the Analects (Lunyu 论语) and the Classic of Filial Piety (Xiaojing 孝经). They viewed the founders of their tradition as the Duke of Zhou (Zhougong 周公) and Confucius (Kongzi 孔 子), which is why contemporaries sometimes called Confucianism "The Teachings of the Duke of Zhou and Confucius" (Zhou Kong zhi dao 周孔之道). Members of this group referred to their tradition using several other names as well, such as the Teachings of the Confucians (Rujiao 儒教), the Teachings of Confucius (Kongjiao 孔教), the Teachings of the Sage (Shengjiao 圣教), and Teachings of the Way (Daojiao 道教). Many early medieval Confucians believed in the existence of spirits and all agreed on the importance of sacrifices. However, offerings had to be made to gods (nature deities and ancestors) sanctioned in the Five Classics and worship could not be excessive. The most important religious rite was the emperor’s sacrifice to Tian 天 (Heaven) in the capital’s southern suburb. Of course, there were some Confucians, such as Fan Zhen 范镇 (ca.450-510), who denied the existence of spirits. Others, such as Huangfu Mi 皇甫谧 (215-282), thought that the deities of Heaven and Earth were vigorously surveilling human activities and manifesting auspicious and inauspicious omens to reward good and punish bad moral conduct. Early Medieval Confucians put a particular stress on perfecting themselves by behaving according to the Three Ritual Codes (Sanli 三礼): Book of Rites (Li ji 礼记), the Rites of Zhou (Zhouli 周礼), and the Book of Etiquette and Ceremonies (Yili 仪礼). Self-cultivation was inter-connected with social behavior: a Confucian cultivated herself/himself by fulfilling social roles and performing good deeds. Early medieval courts especially valued Confucians for their ritual knowledge and command of the Five Classics. As a result, they often served emperors as advisors on ritual matters, Erudies (boshi 博士) at the Imperial College, and as tutors to the imperial princes. For early medieval Confucians, the main purpose of government was to secure the welfare of commoners and enhance their moral fiber through the process of moral transformation (jiaohua 教化). This meant setting an example for others through one's personal conduct and establishing schools that taught the Five Classics and proper deportment. One did not have to hold public office to have a positive effect on others through moral transformation. Early Medieval Confucians frequently served in office, yet some, to maintain their moral integrity, chose to become recluses, such as Huangfu Mi. Oftentimes, they would then establish a private school at their residence. The loose social organization that underpinned medieval Confucianism was precisely the master-student networks created through schools. Early Medieval Confucians were by no means exclusivist. Several of them also embraced either Daoism or Buddhism. Although the inner chapters of Ge Hong’s 葛洪 (283-343) The Master who Embraces Simplicity (Baopuzi 抱朴子) are devoted to ways of seeking immortality, his outer chapters express a Confucian critique on social and political matters. Yan Zhitui 颜之推 (531-591) viewed Confucianism as the outer teachings, while Buddhism were the more important inner teachings. Nevertheless, other Confucians, such He Chengtian 何承天 (370-447) and Fan Zhen were vehement critics of Buddhism, while Sun Sheng 孙盛 (ca. 301-373) was well known for his criticism of Daoism

Other

eng

Vancouver : University of British Columbia Library

10.14288/1.0404465

Non UBC

Unreviewed

http://creativecommons.org/licenses/by/4.0/