INTRODUCTION TO WORLD RELIGIONS

AND BELIEF SYSTEMS

Quarter 2
(Final Week )

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 INTRODUCTION TO WORLD RELIGIONS AND BELIEF SYSTEMS
FINAL WEEK, 2nd Quarter, SY 2021-2022

Name:____________________Year &Section:_________________Week & Date:___________

LESSON: COMPARATIVE ANALYSIS OF CONFUCIANISM, DAOISM, AND SHINTOISM
ORIGIN
Confucianism may have started during the time of Kung Fuzi, but his ideas became
popular only after his death, with the initiatives of Mengzi, and later of Xunzi, who were among
those who contributed their ideas to Confucianism on concepts such as human nature,
morality, politics, and government.
It initially started as a philosophy that would provide a solution to China’s chaotic
society during the Zhou dynasty, but later it became a religion as well, although its main
contribution to China lies in its ethical and moral dimensions. However, it was not until the
reign of the Han dynasty during the 3rd
century B.C.E. that Confucianism secured a very significant place in Chinese society. With the
initiative of Dong Zhongshu, Confucianism was adopted by the Han dynasty as an instrument
for its political legitimacy. Confucian thought became mandatory for it served as the basis for
civil service examinations, hence those who wanted to serve in the government should be well
versed with Confucianism, and in effect, Confucianism became the official religion/philosophy
of the state. “Without Kongzi, there would be no Confucianism; but without Dong, there would
be no Confucianism as it has been known for the past 2,000 years.” Thus, when Confucianism
was adopted by the Han dynasty, it served as the basis not only of China’s political and ethical
system; but also of China’s social system as well.
Just like Confucianism, Daoism also started in China at almost the same period when
Confucianism developed. Like Confucianism, it was also meant to offer solutions to China’s
social upheavals during the time. Laozi, who is considered as Daoism’s prominent philosopher,
authored Daoism’s sacred scripture, the Dao De Jing (believed by some as a reaction to
Confucianism). While Confucianism accepted the importance of rituals and ancestor worship
for the achievement of harmony between heaven and earth, Daoism believed that nature
should be allowed to take its natural course for the attainment of social order. Confucianism
and Daoism may have flourished at the same period and may have faced the same obstacles in
society, but their solutions for the achievement of harmony between heaven and earth differ,
with Confucianism emphasizing the need for strict ethical control and with Daoism advocating
the “go with the flow” attitude. While Confucianism became extremely relevant in Chinese
society when it was adopted by the Han dynasty, Daoism’s importance began upon the

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collection of writings of unknown origin during the 3rd or 4th centuries B.C.E. This collection of
writings became known as the Dao De Jing, a compilation of several hundred years of writings
about the Dao (the way) and De (virtue). Later it was attributed to Laozi, who was among those,
together with Kung Fuzi and other scholars, who participated in the “hundred schools” debates
during the Warring States period. Zhuangzi was another major contributor to Daoism by writing
a book that also tackled the Dao. Despite the existence of these sacred scriptures in the said
period, it took many centuries before Daoism would secure its rightful place in China’s religious
and philosophical life.
Shintoism, which originated from Japan, is considered an animistic folk religion and its
origin is hard to trace, but what is clear is that it started as an indigenous religion with utmost
importance given to spirits (or kami) in nature. Later it was used by the imperial family to
legitimize their rule and it was even declared as a state religion for a long time. It emphasized
the core values of family, tradition, nature, ancestors, purity, and ritual practices. With the
spread of Buddhism in Japan, it became linked with the new religion; thus, it is very common
for many Shintoists to identify themselves as Buddhists as well. Shintoism is believed to have
provided the people with their daily needs while Buddhism takes care of the afterlife.
MORALITY
In Confucianism, the concept of morality is based on loyalty to one’s superiors and
elders, parents, and respect for others. Proper ritual observance, including rituals performed
for the ancestors, is also considered moral action, as well as self-cultivation through wisdom
and trustworthiness. Doing the right thing at all times is also considered meritorious. Loyalty is
also translated as “regard for others” (Zhong), specifically loyalty to one’s superior but also
includes respect to one’s equals and subordinates.
The importance of self-reflection is also emphasized, with the Golden Rule as the
guiding principle, “Do not do unto others what you do not want others do unto you.” From this
self-reflection comes the need to express concern for others, and eventually the attainment of
social order. From self-reflection comes self-cultivation, or the need to cultivate oneself
through wisdom. Maximizing ren (concern for others) by performing the necessary rituals
(li)would lead to de (virtue) and would produce the ideal person according to Confucianism. The
cultivation of oneself would eventually lead not only to personal cultivation but to social and
even cosmic cultivation as well. While Confucianism had very few moral guidelines, Daoism
initially advocated the idea that society should not be regulated with morality, but should be
allowed to exist according to natural laws. Doing so would lead to virtuous behavior. Later on,
Daoist masters advocated the idea that one should perform good deeds that would be known
only to the gods. Gradually, they started to regulate morality by confessing one’s sins and
asking for forgiveness from the gods. Austerity and self-discipline were also emphasized, until in
the 4th century C.E., the text containing 180 moral guidelines appeared, which listed moral
guidelines attributed to Laozi and were influenced by Buddhism. Included in the guidelines
were the prohibition on stealing, adultery, abortion, murder, intoxication, and overindulgence.

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More developed moral guidelines appeared in the 5th century with the introduction of the
Lingbao scriptures, which were heavily influenced by Buddhism. Some of its important
guidelines were the prohibitions against killing, lying, stealing, intoxication, immoral deeds, and
actions, as well as maintaining a good relationship with one’s family members (even with the
dead ancestors), committing good deeds, helping the less fortunate, and avoiding thoughts of
revenge.
Unlike other religions, Shinto morality is not based on definite standards of right and
wrong. Since Shintoism is focused on following the will of the kami or spirits, anything that is
not by the will of the kami is considered bad. Shintoism has provided the Japanese with a way
of life that revolves around the worship of the kami, while Confucianism from China provided
them with ethics. Hence, Shinto morality is based on having purity not only in the physical
sense but also in a spiritual and moral sense. Human nature is basically good according to
Shintoism, hence evil comes from external forces. And when people let evil guide their actions,
they bring upon themselves impurities and sin which need to be cleansed through rituals.
Impurities also disrupt the flow of life and the blessings from the kami that is why purification
rituals are needed to be able to return to the natural state of cleanliness not only of the people
but of the universe as a whole. In general, things that are considered bad in Shintoism involve
disrupting the social order, the natural world, the harmony of the world.
PURPOSE
The three Daoic religions share the same view regarding the purpose of existence.
Confucianism and Daoism both espouse the importance of self-cultivation for the benefit of all
while Shintoism emphasizes the need to return to the original state of nature by observing
purity in everyday life. Confucianism advocates the idea that the ultimate goal of everyone
should be to reach one’s highest potential as a person, and this can be achieved through self-
cultivation. To become virtuous, one should be mindful of all the senses (sight, hearing, speech,
and action) and make sure that every action, thought, and feeling should be in accordance with
li (ritual). For Kung Fuzi, the ideal person is called a junzi, a person who exemplifies the quality
of ren or concern for fellow human beings and manifests the quality of Yi or righteousness.
Mengzi shares the same belief: that human nature is basically
good but still needs cultivation through the proper observance of li (ritual) and meditative
practices to ensure the smooth flow of the qi (vital energy). He also believed that what makes
us human is our feeling of sympathy for others’ suffering, but what makes us virtuous is our
cultivation of this inner potential. While Xunzi believed otherwise—that human nature is
essentially bad—he also believed that this can be reformed through self-cultivation and also
through the proper observance of li or rituals, an idea also espoused by Kung Fuzi and Mengzi.
As for Daoism, the purpose of existence is to ensure that order and harmony are
maintained by being aligned with nature. Thus, like in Confucianism, self-cultivation is also
needed because it is the only way to return to the natural state of existence. The goal of every
person is to make the body capable of reacting naturally and spontaneously. Doing physical

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exercises may help the body achieve that goal. Since spontaneity is meant only for the
immortals, common people should instead aim for long and healthy life. Activities such as
gymnastics, breathing exercises, dietary restrictions, drinking talisman water, and certain sexual
practices can help achieve longevity and body wellness. It is also important to make sure that
there is proper alignment or balance within the body, otherwise, the illness will occur. That is
why acupuncture is very important among the Chinese, for it helps adjust the flow of qi and
tends to balance yin and yang. They also believe that the body is inhabited by the gods and that
organs are governed by the gods, that is why it is necessary to perform the necessary rituals
that are meant to welcome the gods to enter the body. Daoists also believe that one way to
become a mortal is by merging the yin and yang within, leading to the creation of an embryo
even among males (Daoists believe that Laozi was able to achieve this). Thus, in Daoism,
ensuring that the body functions well is very important since what happens to the body is
reflected outside, so that the purpose of existence is to cultivate the self in the physical,
mental, spiritual, and emotional aspects so that harmony and order will prevail. Shinto shares
with Daoism the belief that the natural state of existence should be maintained. While Daoism
and Confucianism both emphasized the importance of self-cultivation to achieve this goal,
Shintoism emphasized the importance of purification rituals to maintain the natural state of
existence. Hence, avoidance of pollution or anything that they consider impure (death, blood,
or disease) is seen as a way to maintain purity. Pollution is inevitable but can be washed away
by misogi or purification rituals. In Shintoism, maintaining the pure and natural state of
existence is the purpose of life, and one should start with oneself.
DESTINY
For Confucianism, reality has two spheres: the inner sphere and the outer sphere.
Destiny (or ming) is considered the outer reality which is outside the control and concern of
people. Self-cultivation should be the goal of everyone, thus the focus should be on the inner
sphere—the cultivation of oneself—for what happens inside reflects what happens outside. A
descriptive interpretation of ming sees destiny as a distant force beyond human control.
Meanwhile, a normative interpretation of ming sees destiny as basically the same as the
concept of Yi (duty): everything is being willed by heaven and people should follow the will of
heaven not out of fate but as a way of performing the duties assigned to them as individuals
(Slingerland 1996).
Among all Daoic religions, Daoism is often criticized for espousing a fatalistic attitude in
life, with emphasis on wu Wei, often translated as “non-doing” or “non-action.” This is
interpreted by critics as proof that Daoism encourages people to live by leaving everything to
the universe and not taking action at all. An analysis of the Daoist concept of destiny, however,
would reveal that just like in Confucianism, “non-action” does not mean not taking any action
at all. Instead, self-cultivation is also needed so that one may develop oneself to the extent that
one’s actions are naturally following the flow of the universe. Thus, destiny or fate can only be
achieved when one has cultivated oneself to the highest potential that one’s actions go

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effortlessly with the way of universe Shintoism advocates the idea that every person has a
destiny to follow, a mission to fulfill which will make one’s life worthwhile. However, not
everyone can realize his or her destiny or mission, for it is impossible to discover destiny when
one has lost natural purity. Thus, misogi or purification is important to regain the natural purity
one once had. Only when one is truly purified can one discover his or her mission in life.
Shintoism believes that humanity’s natural greatness can only be achieved by returning oneself
to the state of natural purity. Just like in Confucianism and Daoism, what happens in heaven
should reflect the affairs of human beings, hence in Shintoism, humans are affected by the
pattern of the universe, specifically under the guidance of the sun, moon, and stars. Thus,
performing the necessary rituals at the shrines will help people purify themselves and unfold
the destiny they are meant to fulfill.
VIEWS ON WOMEN
Among the three Daoic religions, Daoism can be considered as having the most positive
view of women, with its emphasis on the significance of balancing the masculine and feminine
qualities in every individual to achieve harmony not only of the body but the world as well.
Confucianism emphasized hierarchy, and in that hierarchy, women are expected to become
subservient to men. Similarly, in Shinto men are placed in a more advantageous position in
society than women. Confucianism places women at the bottom of the hierarchy both in the
family and society. They are expected to exhibit proper behavior and utmost obedience. More
privileges were accorded to men, like having many wives and concubines while women were
allowed to have only one husband and see only their closest male relatives. A woman’s life
revolves around obeying men her father, her husband, and her grown-up son. Women are
expected to be loyal to their husbands even when widowed. In fact, widows are expected not
to remarry, for it is considered a disgrace for widows to remarry after the death of their
husbands. To encourage this, there were times when the government offered tax exemptions
and memorial monuments to the families of women who were widowed before the age of 30
but did not remarry until the age of 50. Confucianism advocates the belief that widows who
remarry after the death of their husbands lose their virtue.
Daoism espouses a positive view of women or qualities associated with women. In fact,
the Dao is considered as the “mother of all things” and playing the feminine part is a constant
theme in Daoism. Since balancing the yin and yang is important in Daoism, men are encouraged
to perform female roles and vice-versa. Androgyny, or the combination of masculine and
feminine characteristics, can be achieved by developing a divine embryo (even among males),
ritual sexual intercourse, and internal alchemy. The high status accorded to women is
manifested by the fact that women are allowed to become priests in Daoism, and by the
existence of numerous female deities. Shintoism initially started with high regard for women,
especially in the religious aspect. Historical developments, however, have brought considerable
changes to the role of women in Japanese religion and society. We can see how the status of
women in religion and society has changed in the three periods of the development of

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Shintoism in Japan. During the “Primitive Shinto” period (from early history to the end of the
2nd to 7th century C.E.), women had a significant role in religion as the medium between the
gods and the people, with the message of the gods being revealed to them, while the
implementation of this will was entrusted to men. Thus, religion was the domain of both
women and men, usually brothers and sisters. Upon the rising importance of religion in the
lives of the people, women gained power as proven by the rising number of female shamans (or
Miko) who were deified, and the numerous female rulers mentioned in the ancient chronicles.
Upon the subsequent centralization of the empire, religion gradually came under the control of
the imperial government and as a result, women’s role in religion was relegated to becoming
the emperor’s representative in the religious domain instead.
The status of women in Japanese society continued to change during the time of
“Organized Shinto” (from Taika Reform to the Meiji Restoration 645-1867), when religion
became the government’s responsibility, when rites had to be performed by provincial
governors and priests, usually males. During that time, only the shrine at Ise was led by a
priestess. From the Meiji Restoration in 1868 up to the present day, the role of women in
society continued to decline. Pure Shinto as the national religion was established, abolishing
the mystical elements of Shintoism often associated with women, thus deterring women from
participating in the official priesthood. Since World War II, women were again accepted in the
priesthood but only as substitutes for male priests.
Since then, two issues continued to pose a threat to the low status of women in
Japanese religion and society: one, the limited role given to women in high ranking shrines such
as Ise, which was previously led by a priestess; and two, the emphasis given by Shintoism to
blood being one of the causes of impurity, hence limiting women’s role in the priesthood. The
Miko or female shamans remained active as fortune tellers, founders of new sects, and healers.
(Haruko 1993) However, in general, women are still not on equal status with men in society,
where men are allowed to commit adultery while women are
expected to be loyal to their husbands. Women were also allowed the right to divorce their
husbands only in the last century.
ACTIVITY
Make your simple conclusion on the Comparative Analysis of Confucianism, Daoism, and
Shintoism using the PESTLE CHART

PHILOSOPHY POLITICAL ECONOMIC SOCIAL TENET OF FAITH LEGAL ENVIRONMENT

Confucianism
Daoism
Shintoism

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ASSESSMENT
Instruction: Modified True or False. Write the word TRUE if the statement is true. If False, write
the word FALSE and change the underlined word to make the statement correct.
1. Confucianism started as a philosophy that would provide a solution to China’s
chaotic society during the Shang dynasty.
2. Confucianism was adopted by the Han dynasty as an instrument for its political
legitimacy.
3. Daoism believes that nature should be allowed to take its natural course for the
attainment of social order.
4. Shintoism emphasized the core values of family, tradition, nature, ancestors, purity,
and ritual practices.
5. Laozi believed that what makes us human is our feeling of sympathy for other’s
suffering, but what makes us virtuous is our cultivation of this inner potential.
6. In Shinto, pollution is inevitable but can be washed away by proper meditation.
7. In Confucianism, destiny can only be achieved when one has cultivated oneself
to the highest potential that one’s actions go effortlessly with the way of the
universe.
8. The Dao is considered as the “mother of all things” and playing the feminine part
is a constant theme in Daoism.
9. A normative interpretation of ming sees destiny as a distant force beyond human
control.
10. In Confucianism, a woman’s life revolves around obeying men---her father, her husband,
and her brother.

*REFERENCE: Introduction to World Religions and Belief Systems.Jerome A. Ong & Mary Dorothy dL. Jose