A heavenly aura: Confucian modes of relic veneration

Murray, Julia K.

doi:10.5871/jba/002.059

Cited by 6 publications

(3 citation statements)

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“…In other words, people participate in belief activities to pursue a practical effect, such as whether the rituals are numinous (ling 灵) or not. In Chinese terms, the numinous (ling) evokes a miraculous response (ganying 感应) (Murray 2014;Kieschnick 2003). Many Chinese folk religionists see God as a divine being and hope that their wishes will be answered.…”

Section: The Concept Of Life-worldmentioning

confidence: 99%

Folk religion as the “life-world”: revival of folk beliefs and renewal of religious categorization in contemporary China

Chi,

Liu

2024

Humanit Soc Sci Commun

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Religious studies in the past paid more attention to the changes of institutional religion than to the status characteristic of folk beliefs. This paper argues that religious categorization based on institutional religion is not conducive to understanding the cultural and religious life of Chinese society, but rather leads to the stigmatization of folk religion and the reduction of the life-world. From this perspective, the historical development of folk religion affects the relationship between national elites, institutionalized religion, and civil society. Folk religion can be foregrounded and exerts great impact on the rise and fall of institutional religion. The folk religion revival in contemporary China and the development of related studies also promote the renewal of religious categorization. The revival of folk religion in the new millennium can consequently facilitate social integration and provide new possibilities for overcoming institutional religion’s exclusiveness and for increasing the cultural diversity of Chinese society.

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Section: The Concept Of Life-worldmentioning

confidence: 99%

Folk religion as the “life-world”: revival of folk beliefs and renewal of religious categorization in contemporary China

Chi,

Liu

2024

Humanit Soc Sci Commun

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“…Confucianism developed from the teachings of the Chinese philosopher Confucius (551-479 BCE) (Littlejohn, 2010).Confucianism's adherents use the Confucius shrine as a means of worship, also known as the Confucius shrine, which is a place of worship for Confucius and other vital religious figures. Displays of personal items that once belonged to Confucius and places described in his biography powerfully evoked the ancient sage in scholarly pilgrims visiting his home area and temple in Qufu, Shandong (Murray, 2014). The teachings of Confucius are one of the oldest religious and philosophical beliefs in the world.…”

Section: Resultsmentioning

confidence: 99%

The Identity of Places of Worship as a Means of Spiritualism and Political Propaganda in Indonesia

et al. 2023

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Indonesia has a unique and diverse religious landscape, with differences in religious life due to the spread of religion assimilated by local culture. This study aims to explain the identity of places of worship as a means of spiritualism in Indonesia. In addition, how are places of worship also possibly a means of disseminating political propaganda. This study used a literature review research methodology through data collection techniques involving reviewing books, relevant literature in academic writings, notes, and various reports related to the article theme of Identity of Places of Worship as a Means of Spiritualism and Political Propaganda in Indonesia. It is known that a place of worship is a gathering place for people who seek to practice their beliefs and their faith, therefore such facilities are vital for inter alia, various religious practices and beliefs to be exercised. However, this maybe different if the existence of a place of worship is used as a means of practical political propaganda dissemination. Places of worship can have two sides of interest, namely first, places of worship are an effective means of spiritualism and spirituality for adherents of religions in self-healing related to psychological and divine values. Spiritualism is the metaphysical belief that the world is comprised of at least two fundamental substances, matter and spirit. There is of course also spirituality which connotes that people recognize and have a feeling or sense or belief that there is something greater than oneself, and thus a lot more to being human than only sensory experiences, and especially that the greater whole of which people are part and parcel, is in essence cosmic or divine in nature. Second, places of worship may also often be abused and used as a means of political propaganda spreading which is carried out intentionally and consciously to strengthen the intention of a political attitude or is an opinion desired by certain parties or even politicians.

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“…Unfortunately, due to the sweeping process of modernity and secularization, rituals have been marginalized. In general, the Confucian emphasis on the ethical and social significance of rituals serves as a stimulus to revive and restore this dying element in almost every culture and society, including medical education and health care (Murray, ).…”

Section: “Li” (Rites) and Body Donationmentioning

confidence: 99%

Does Confucianism allow for body donation?

Jones

Nie

2018

Anatomical Sciences Ed

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Confucianism has been widely perceived as a major moral and cultural obstacle to the donation of bodies for anatomical purposes. The rationale for this is the Confucian stress on xiao (filial piety), whereby individuals' bodies are to be intact at death. In the view of many, the result is a prohibition on the donation of bodies to anatomy departments for the purpose of dissection. The role of dissection throughout the development of anatomy within a Confucian context is traced, and in contemporary China the establishment of donation programs and the appearance of memorial monuments is noted. In reassessing Confucian attitudes, the stress laid on a particular interpretation of filial piety is questioned, and an attempt is made to balance this with the Confucian emphasis on a moral duty to those outside one's immediate family. The authors argue that the fundamental Confucian norm ren (humaneness or benevolence) allows for body donation as people have a moral duty to help others. Moreover, the other central Confucian value, li (rites), offers important insights on how body donation should be performed as a communal activity, particularly the necessity of developing ethically and culturally appropriate rituals for body donation. In seeking to learn from this from a Western perspective, it is contended that in all societies the voluntary donation of bodies is a deeply human activity that is to reflect the characteristics of the community within which it takes place. This is in large part because it has educational and personal repercussions for students. Anat Sci Educ 11: 525-531. © 2018 American Association of Anatomists.

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A heavenly aura: Confucian modes of relic veneration

Cited by 6 publications

References 0 publications

Folk religion as the “life-world”: revival of folk beliefs and renewal of religious categorization in contemporary China

Folk religion as the “life-world”: revival of folk beliefs and renewal of religious categorization in contemporary China

The Identity of Places of Worship as a Means of Spiritualism and Political Propaganda in Indonesia

Does Confucianism allow for body donation?

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