Republic of the Philippines

Department of Education
REGION IV-A – CALABARZON
SCHOOLS DIVISION OFFICE OF SAN PEDRO CITY
CUYAB INTEGRATED NATIONAL HIGH SCHOOL

INTRODUCTION TO THE WORLD RELIGIONS AND BELIEF SYSTEM- GRADE 11

ACTIVITY SHEET- WEEK 12

I. Lesson Content: History, Sacred Scriptures, Worships and Observances Beliefs and Doctrines of Confucianism

II. Most Essential Learning Competencies: Analyze the brief history, core teachings, fundamental beliefs, practices, and related issues
of Confucianism

III. Learning Activity:

Daoic Religion: CONFUCIANISM

A. Introduction

Confucianism is considered a religion because its ideals were inspirational, not in the supernatural sense but in the sense of aiming for excellence in
one’s relationships with others. For Confucius, what happens in everyday life should not be trivialized but should be considered as the realm of moral and
spiritual fulfillment. Adherents of Confucianism are called Confucians or Confucianists.

B. Symbols
Two symbols which are important to Confucianism are the symbols for scholar and water. The scholar contains the symbol of a person, as well as the
character for need or desire. The foremost need of people is nourishment, then education. When combined, it means “the need of a human being.”
Water is one of the five important elements in Chinese philosophy, along- side wood, fire, earth, and metal. Water is considered as the source of life,
valued for its significance in the natural world and for sustaining life.

C. The Life of Confucius

Confucius is the Latinized version of Kongzi and the honorific Kong Fuzi both meaning “Master Kong.” He was born on September 28 on 551 B.C.E.
Hence, it is considered a day of celebration in East Asia—an official holiday in Taiwan (Teacher’s Day), and a day of cultural celebration in mainland
China, Hong Kong, and Singapore. Confucius was born in a small feudal state of Lu (now Shantung province) in Qufu. His personal name was Qiu
and his family name was Kong.

His first teacher was his mother, and at the age of 15 he set his heart upon learning, thus love of learning became one of the highest virtues in Confucian
ethics. He married at the age of 19 and had a son at the age of 20. At this point in his life he had already served in minor government posts and had
already gained a reputation as an all-around scholar. He held several government positions including as arbiter, assistant minister of public works,
and minister of justice in the state of Lu. He died in 479 B.C.E at the age of 73 and he left around 3,000 followers who preserved and put his other
teachings to writing.

D. Sacred Scriptures: The Confucian Classics

The Five Classics are a group of books which was regarded as early Confucianism’s basic texts. This includes the Book of Changes, the Book of History,
the Book of Poetry, the Classic of Rites, and the Spring and Autumn Annals. The Analects is also considered an important source of Confucian
teachings since it contains a record of his conversations with his disciples.

1. Book of Changes- Also known as the I-Ching, the Book of Changes is believed to have existed at the time of Confucius and is the oldest of the
Classics. It focuses on short predictions following a type of divination called cleromancy wherein six random numbers are picked and arranged under
sixty-four hexagrams.
2. Book of History- Also known as the Book of Documents or Shangshu, the Book of History is conventionally attributed to Confucius by early scholars.
It also consists of chronological accounts of imperial achievements and rules of government.
3. Book of Poetry- The Book of Poetry, also known as the Book of Songs/Odes/Shijing, is a collection of three hundred and five songs compiled around
600 B.C.E. which includes four sections of various themes such as love, courtship, abandonment and dances.
4. Classic of Rites-The Classic of Rites is a compilation of ceremonial rituals, administration, and social forms of the Zhou Dynasty. It is considered as a
complete body of work which includes the Ceremonials.
5. Analects- The Analects, or Lunyu (“conversations” or “sayings”), is also known as the Analects of Confucius. It is a collection of sayings and ideas
attributed to the Chinese philosopher Confucius and his contemporaries, traditionally believed to have been written by Confucius' followers.
 Republic of the Philippines
Department of Education
REGION IV-A – CALABARZON
SCHOOLS DIVISION OFFICE OF SAN PEDRO CITY
CUYAB INTEGRATED NATIONAL HIGH SCHOOL

E. Confucian Doctrine and Beliefs

Confucius is more often celebrated for his Golden Rule: “Do not do unto others what you would not have them do unto you. ” Found in
the Analects, this saying teaches the ethics of mutuality and reciprocity. It requires people to treat others equal to themselves and in equally the same
manner as they would have wanted to be treated.

*Belief in Tian
“When you have offended against Heaven, there is nowhere you can turn to in your prayers. This is one of the passages in the Analects which shows
Kung Fuzi’s idea of Tian or heaven. He believed that Tian is analogous with moral order but dependent upon human intervention to bring its will into
action.
*Rectification of Names
Confucius believed that to return to the ancient Dao, people must play their assigned roles in society. This was later called the rectification of names, or
zhengming, The Five Relationships include: 1) ruler-subject; 2) father-son; 3) husband-wife; 4) elder and younger brother; and 5) friend and friend. Every
person has a particular role at a particular time in life, and that by abiding to this particular role, one is able to fulfil one’s social duties and responsibilities,
thus creating social harmony.
*Human Nature as Originally Good or Evil
Mengzi believed that all human beings are born with innate goodness which, on one hand, can be cultivated through proper education and self-discipline
or be thrown away through neglect and bad influence, on the other. However, it needs cultivation through li (ritual propriety) as well as obedience to one’s
qi (vital energy). Human nature may be impeded through negligence or an unfavorable environment naturally organized toward ren. Xunzi believed that
human nature is basically evil but can be improved through self-cultivation. Like Mencius, Xunzi considers the li as the key to the cultivation of human
nature.
*The Five Constants
The Five Constants, also known as the Five Classical Virtues, or Wuchang, are the five most important Confucian ethics mentioned in the Analects and
the Book of Mencius. These include the following: benevolence; righteousness; propriety; knowledge/wisdom; and fidelity.
*Filial Piety as an Important Virtue
For Confucius, family relations provide a model for social behavior. Respect for elders, whether your own or others, is emphasized, as well as kindness
to your own children and juniors, including those of others. Ancestor worship is a manifestation of filial piety, or respect for one’s parents, which is
directed toward older relatives and ancestors. The idea of ancestor worship is based on the key Confucian idea that it is expected of children to respect
and obey their parents in life, and to continue remembering them after they have died through the proper observance of rituals. One way to remember
them is by worshipping ancestral tablets which can be kept at home.

F. Worships and Observances

The Book of Rites recorded the rituals practiced by the Chinese for many centuries. Some of these rituals have been classified under Family Rituals,
also known as the “Four Rites,” which are rituals or ceremonies that characterize a person’s growth and maturity, namely: coming of age rites, marriage
ceremonies, mourning rites, and sacrificial rituals.

1. COMING OF AGE RITES

Capping refers to doing the male teenager’s hair in a bun/coil and wearing a cap. This is a ritual that male teenagers have to go through sometime
between the ages of 15 and 20. In this occasion, a male Chinese receives his formal hat and ceremonial gown, as well as his formal name. Hair Pinning
refers to the gathering of a girl’s hair into a knot, and securing it using a hairpin or a hairclip; often done by 16-year old women after engagement and
before their wedding day.

2. MOURNING RITES
There is a tradition of exerting effort to recover the deceased, which is being practiced to avoid false death. They do this by trying to call or shout over the
wandering soul through the person’s clothes, in case the soul just lost its way back to the body of the person.

3. MARRIAGE CEREMONIES
Traditionally, a marriage is decided by the parents of the couple, with wealth and social status as the primary considerations. Monogamy is preferred,
which means married couples should be loyal to their partners for the rest of their lives. Marriage rituals include giving of gifts and following the
necessary etiquettes, from marriage proposal to the wedding ceremony itself, in which the groom and his family meet the bride at her home, after the
bride sent the dowry to the groom’s house; on the wedding day, rites include carrying the bride to the sedan and the couple leading the festivity at the
bridal chamber; on the wedding night, friends, and relatives are supposed to banter the couple; and on the third. day, the couple would go back to the
bride’s parents’ home to pay respect

4. SACRIFICIAL RITUALS
are performed regularly by the descendants of the deceased ancestors. Sacrifices are often given at festivals.
 Republic of the Philippines
Department of Education
REGION IV-A – CALABARZON
SCHOOLS DIVISION OFFICE OF SAN PEDRO CITY
CUYAB INTEGRATED NATIONAL HIGH SCHOOL

Summary
• Human nature is basically good, and this innate goodness can be further developed through self-cultivation and education.
• The goal of a person is to be a “gentleman” by following the moral way consisting of the virtues of love, righteousness, wisdom, propriety and loyalty to
promote harmony in society.
• Ancestor worship is an important aspect of Confucianism; for Confucius believed that one way of achieving harmony in society was by way of
performing the necessary rituals which would bring reward (social order) or punishment (social chaos)
• Since Confucius believed that the afterlife was not on the realm of human comprehension, people should live based on the promotion of social relations
rather than on the expectations of rewards or punishments after death
• Confucius discouraged his students from worrying about the afterlife, but he believed in Tian (heaven) which is analogous with moral order but
dependent upon human intervention to bring its will into action; the li or ritual propriety is the way through which the family, the state, and the world may
become parallel with Tian’s moral order.

IV. ASSESSMENT

Multiple Choice: Read the questions carefully. Write the letter of your correct answer on the space provided.

1.________ The oldest religion in China.

a. Hinduism b. Christianity c. Confucianism d. Judaism
2.________He was the founder of Confucianism.
a. Confucius b. Lao Tzu c. Mencius d. Xunzi
3.________Which country in Asia is largest adherents of Confucianism.?
a. China b. Japan c. South Korea d. Taiwan
4._______It is the sacred space or the house of worship for Confucianism.
a. Church b. Mosque c. Synagogue d. Temple
5._______ This term refers to the respect for ancestors and parents.
a. Jen b. Filial Piety c. Li d. Xi
6._______ What is the sacred text or scripture of Confucianism?
a. Analects b. Bible c. Torah d. Vedas
7._______ It is the collection of documents and speeches of royalty and ministers mainly from Shang to Zhou dynasty.
a. Classic of Odes b. Classics of Autumn and Annals c. Classic of Change d. Classic of History
8._______At what age, Confucius started to love learning?
a. 14 b. 15 c. 18 d. 20
9. _______In what dynasty of China Confucius exists?
a. Chin b. Han c. Tang d. Zhou
10._____ Which of the following do not belong to the doctrines of Confucianism?
a. Mandate of Heaven b. Filial Piety c. Karvana d. Rectifications of Names

IV. Learning Tasks.

Direction. Give examples of Chinese traditions that still reflect the following Confucian doctrines: Filial Piety, Ancestor Worship, Rectification of
Names.

Zàihuì!!
 Republic of the Philippines
Department of Education
REGION IV-A – CALABARZON
SCHOOLS DIVISION OFFICE OF SAN PEDRO CITY
CUYAB INTEGRATED NATIONAL HIGH SCHOOL

Prepared by: Checked by: Noted by:

RHAIZA M. ONSING ALLEN C. LONGNO SHERYLL ANN M. DADAL

Subject Teacher Master Teacher I School Head
 Republic of the Philippines
Department of Education
REGION IV-A – CALABARZON
SCHOOLS DIVISION OFFICE OF SAN PEDRO CITY
CUYAB INTEGRATED NATIONAL HIGH SCHOOL