Synthesized answer
Confucius’s agnosticism, characterized by a stance of "Respect the spirits, but keep them at a distance" [2], led to a weakening of supernatural beliefs during the Feudal Age [1]. He acknowledged the existence of a spirit world, noting its pervasive influence, but admitted ignorance about its specifics [2]. He also declined to speak to his disciples about God, spiritual beings, death, or the hereafter, focusing instead on life's problems [5].
Later, after Chu Hsi materialized the Confucian Canon, agnosticism became the rule for the literati [1]. This created a divergence in belief experiences: Buddhism and Taoism, which had become debased, were for the Masses [1]. Chu Hsi’s interpretations disseminated a rigid materialism [3]. While Confucianism is described as a system of morality rather than a religion [5], Confucius himself practiced sacrifice and observed certain rituals, including those for driving out evil spirits [4]. The passages do not explicitly detail how this differentiated experience further impacted social stratification of belief beyond noting this division between the literati and the Masses.
Synthesized from the book passages below. Chat with the book on Feynman for follow-up.
From the book
Odes—Hou Chi and Parthenogenesis—Superstitions and Supernatural Manifestations—Sacrifice—Ancestral Worship—Filial Piety. Feudal Age (Tenth Century to Third Century B.C.)—The Influence of Confucianism—His Agnosticism—Weakening of Supernatural Beliefs—Consolidation of Confucianism—Human Sacrifices—Prayers for Rain—The Philosophy of Taoism—A Rival to Confucianism—But uniting to weaken the old Monotheistic Faith—Its Theory of Spirits—Modifications of Taoism—The Elixir of Life—Evidences of a Spiritual World—Mysticism. The Empire (Third Century B.C. to modern times)—Arguments against a Spiritual…
← Chapter I: The Ancient Faith Religions of Ancient China by Herbert Allen Giles Chapter II — Confucianism Chapter III: Taoism → sister projects : Wikipedia article 110942 Religions of Ancient China — Chapter II — Confucianism Herbert Allen Giles Attitude of Confucius .—Under the influence of Confucius, B.C. 551-479, the old order of things began to undergo a change. The Sage's attitude of mind towards religion was one of a benevolent agnosticism, as summed up in his famous utterance, "Respect the spirits, but keep them at a distance." That he fully recognised the existence of a spirit world,…
ion, rather than in this out-of-the-way barbarous region, where for centuries there has been no one to enjoy its beauty. And so, on the other hand, such waste of labour and incongruity of position disposed me to think that there could not be a God after all." Letter from God.—In A.D. 1008 there was a pretended revelation from God in the form of a letter, recalling the letter from Christ on the neglect of the Sabbath mentioned by Roger of Wendover and Hoveden, contemporary chroniclers. The Emperor and his Court regarded this communication with profound awe; but a high official of the day said,…
he replied, "I do not murmur against God. I do not mumble against man. My studies lie low, and my penetration lies high. But there is God; He knows me." We know that Confucius fasted, and we know that "he sacrificed to the spirits as though the spirits were present;" it is even stated that "when a friend sent him a present, though it might be a carriage and horses, unless it were flesh which had been used in sacrifice, he did not bow." He declared that for a person in mourning food and music were without flavour and charm; and whenever he saw anyone approaching who was in mourning dress, even…
rmed by villagers when driving out evil spirits from their dwellings. He protested against any attempt to impose on God. He said that "he who offends against God has none to whom he can pray;" and when in an hour of sickness a disciple asked to be allowed to pray for him, he replied, "My praying has been for a long time." Yet he declined to speak to his disciples of God, of spiritual beings or even of death and a hereafter, holding that life and its problems were alone sufficient to tax the energies of the human race. While not altogether ignoring man's duty towards God, he subordinated it in…
More questions about this book
- The syllabus highlights a clear evolution from early animistic and monotheistic beliefs to complex philosophical and religious systems. If you were to explain to an unfamiliar student, what is the most significant driving force or recurring pattern that seems to consistently reshape Chinese religious thought across the Legendary, Feudal, and Imperial periods?
- Confucianism, Taoism, and Buddhism are presented as interacting in various ways—as rivals, weakening old faiths, or borrowing from each other. How would you illustrate the core distinctions between these belief systems that led to both profound conflict and eventual syncretism, particularly concerning their views on the supernatural or the role of humanity?
- Multiple foreign religions like Mazdeism, Nestorian Christianity, and Manichaeism appear, yet the text specifically notes that 'Mahometanism alone survived' among them. What might this suggest about the cultural, social, or political conditions in ancient China that determined the long-term viability and integration of foreign belief systems?
- Taoism is first described as a 'Philosophy' and later as borrowing from Buddhism to 'become a Religion.' What implicit criteria or transformations does this transition suggest were necessary for a philosophical school of thought in ancient China to evolve into a full-fledged 'religion'?