1. SACRED PLACE, SACRED SPACE: East Asia

2. SHINTO Absolute Location – Japan Tribal Religion becomes Traditional
Tribal Beliefs or Shrine Shinto
The world is kami or spirit (kami-kaze or divine wind)
Localized kami or spirits of specific areas
Some kami represent processes, larger natural objects
The world is transcendent; placate, venerate nature
No aspect of personal salvation; no concept of sin
Thousands of shrines throughout Japan localize belief
Traditional or Sect Shinto
Chinese cultural traditions arrive and traditional Shinto emerges
Veneration of nature, ancestral spirits; some anthropomorphism
Shaman become priests; no literature or holy books
Ceremonies celebrate passages of life, seasons
Rituals of cleanliness, blessings
Shinto becomes a nationalist tradition honoring emperor
Emperor is the descendent of the sun-goddess
Syncretism: Has blended with Buddhism, Confucianism

3. IMAGES OF SHINTO

4. THE KOJIKI, c. 680 CE
“Hereupon all the Heavenly Deities commanded the two Deities His Augustness the Male-Who-Invites and Her Augustness the Female-Who-Invites, ordering them to "make, consolidate, and give birth to this drifting land." Granting to them an heavenly jeweled spear, they [thus] deigned to charge them. So the two Deities, standing upon the Floating Bridge of Heaven, pushed down the jeweled spear and stirred with it, whereupon, when they had stiffed the brine till it went curdle-curdle, and drew [the spear] up, the brine that dripped down from the end of the spear was piled up and became an island. This is the Island of Onogoro.” 

5. DAOISM Prominent critics of Confucianism Philosophical Daoism
Preferred philosophical reflection and introspection
Understand natural principles, live in harmony with them
Laozi and Zhuangzi
Laozi, founder of Daoism; wrote the Daodejing
Zhuangzi, Daoist philosopher, wrote Zhuangzi
Philosophical Daoism
Dao - The way of nature, the way of the cosmos
Opposites in balance, complementary
An eternal principle governing all workings of the world
Passive, yielding, does nothing , accomplishes everything
Tailor behavior to passive, yielding nature
Ambition, activism brought the world to chaos
Popular Daoism
A folk or religious form of Daoism; not philosophical
Emerged at end of Han Dynasty
Seek to master forces of natural, spiritual world
Many deities including immortals, which people venerated
Symbolized prosperity, happiness
Many saints were patrons of certain occupations
Gods associated with natural cycles, agriculture
Daoist priests were shamans, performed exorcisms

6. DAOIST WUWEI The doctrine of wuwei Political implications
Disengagement from worldly affairs
Called for simple, unpretentious life
Live in harmony with nature
Advocated small state, self-sufficient community
Political implications
Served as a counterbalance to Confucian activism
Individuals often both Confucians and Daoists
Flourishes when society at peace, prosperous

7. Symbol / Constellation
DAOIST SYMBOLS
Direction
Element
Symbol / Constellation
Season
Force
East
Wood
Azure Dragon
Spring
Yang
South
Fire
Vermilion Bird
Summer
West
Metal
White Tiger
Autumn
Yin
North
Water
Black Tortoise
Winter
Center
Earth
none
Neutral

8. THE DAO TE CHING, CHAPTER 39
The things which from of old have got the One (the Tâo) are--
Heaven which by it is bright and pure;
Earth rendered thereby firm and sure;
Spirits with powers by it supplied;
Valleys kept full throughout their void
All creatures which through it do live
Princes and kings who from it get
The model which to all they give.
All these are the results of the One (Tâo).
If heaven were not thus pure, it soon would rend;
If earth were not thus sure, 'twould break and bend;
Without these powers, the spirits soon would fail;
If not so filled, the drought would parch each vale;
Without that life, creatures would pass away;
Princes and kings, without that moral sway,
However grand and high, would all decay.

9. SACRED SITES OF DAOISM Legend
(1) Home of Lao Tze
(2) Tao Te Ching revealed at Mt. Chung-nan Shan
(3) Founding of the Celestial Masters
(4) Mao shan
(5) Dragon and Tiger Mountain
(6) Taoist pilgrimage site

10. CHINESE POPULAR RELIGION
Customary beliefs and practice
As old as civilization in China
Never encouraged/discouraged by state
Syncretic in nature
Will absorb many different traditions
Blends all major ideas, philosophies
Exists in harmony with official philosophies, faiths
Believes gods, spirits (shen) influence family, world
Power over world affairs
Deceased members of community, family
Deified figures of history, literature
Spiritual embodiment of nature, geography
Maintenance of family shrines, community temples
Prayers, supplications
Food offerings
Shamanism and divination are practiced

11. HOUSEHOLD & PUBLIC RITUALS
Household Rituals
Always performed by males
Expression of Confucian filial piety
Domestic altar
Names of deceased, icons
Worship of the stove god
Oversees family’s moral conduct
Reports on family to heaven
Public Rituals
Preserve social harmony, local identity
Local earth god protects area from spirits
City god important; has temple at center of city
Physical, public processions, offerings
Supreme Deity and Influence of Daoism
Shangdi (Ruler on High)
Cannot be addressed directly
Shang kings called up other spirits to address Shangdi
Later called Tian or Heaven
Rulers called Son of Heaven
Empire is his favorite government
Mandate of Heaven is an off-shoot of this idea

12. CONFUCIUS’ SEARCH FOR ORDER
Confucius ( B.C.E.)
A strong-willed man, from an aristocratic family
Traveled ten years searching for an official post
Educator with numerous disciples
Sayings compiled in the Analects by disciples
Confucian ideas
Fundamentally moral and ethical in character
Restore political and social order; stress ritual
Formation of junzi - "superior individuals"
Edited Zhou classics for his disciples to study
The key Confucian concepts
Ren - a sense of humanity
Li - a sense of propriety
Xiao - filial piety
Cultivating of junzi for bringing order to China
5 Relationships and filial piety as basis of society

13. CONFUCIAN SOCIAL HIERARCHY
Confucian Scholar Official

14. CONFUCIUS AND MENCIUS SAY:
"The greenery on Niu Mountain was once beautiful, but since it was near a large city, it was attacked by lumberjacks. How could it retain its beauty? Still, by breathing in the sunlight and rain, how could new buds and sprouts not appear? But then cattle and sheep came and fed themselves, and by the time they were done, it was completely barren. If people saw this barrenness, they might have imagined that there had never been any greenery. How could the mountain be inherently like this? In the case of people, how could they lack the mind of Humanity and Righteousness? But the daily damaging of the goodness of their mind is just like the lumberjacks on the mountain. Being chopped down day after day, how can it manifest its natural beauty? One may breathe in fresh air day and night, but if you allow the enjoyment of evil doings with people to close in on you, the air gets thin, and your daytime activities stifle you. Because of this stifling, the fresh air is insufficient. Being insufficient, your goodness of mind is not nourished, and there will be little difference between you and the animals. People see our animalistic nature and assume that we have never had great endowments. How could this be our real nature? Therefore, if it is properly nourished, there is nothing that will not grow. If it is not nourished, there is nothing that will not die. Confucius said: 'Use it and you will keep it; ignore it and you will lose it. “

15. SACRED SITES OF CONFUCIANISM
(1) Ch'u-fu (Qufu)--Confucius's=
birthplace, a pilgrimage site;
(2) Beijing – site of the Temple of
Heaven, location of Imperial
ceremonies performed on
behalf of the nation;
(3) Beijing – location of T'ien-an
Men Square
(4) Mt. T'ai and Mt. Wu-T'ai—holy
mountains valued by all three
major religions of China; sites
where officials offered prayers
on behalf of the people;
(5) Korea
(6) Japan

16. BEIJING: THE FORBIDDEN CITY
THEME: LOCATION THE CONFUCIAN CITY AS A MODEL OF THE UNIVERISE

17. LEGALISM IN PRACTICE The state's strength How to treat people
Agriculture
Military force
Discouraged commerce, education, and the arts
How to treat people
Harnessing self-interest of people for needs of state
Called “carrot and stick” approach in west
Called for harsh penalties even for minor infractions
Advocated collective responsibility before law
Not popular among the Chinese,
Chinese used legalism if state threatened
Legalism still doctrine common to China