Traditional Chinese Values Or Norms Religion Essay

Traditional Chinese Values Or Norms Religion Essay Chinese traditional values influence not only the Chinese but also the world. China has been civilized for five thousands years ago. It regards to be one of the earliest counties in the world who become civilization. It has the great contribution to the world. In this long term development of China, there are numerous Chinese thought appeared. One of the most famous and longitude philosophy is Confucianism. It shapes the Chinese traditional value and also affected the Chinese deeply. The three Confucian who are Kongzi, Mengzi, and Xunzi, so called Ru, construct the mainstream of the Chinese thought. Confucianism is the principle of the Chinese morality. It is begins with Confucius, whose Chinese name was Kong Qiu and who lived from 551 to 479 B.C.E. Confucian referred to Confucianism, the mainstream consciousness in ancient China, Since the Han period of history, Confucian becomes the vast majority of Chinas official ideology. It is also the general mainstream of the Chinese ideological foundation. Confucianism in China, East Asia, and Southeast Asia and around the world has far-reaching impact. Such of this idea is founded by Confucius; Confucius was born in 551 B. C. in Changping Country of the Lu State. His name was Qiu and styled Zhongni. Confucius, the main points and comments, were compiled by revenue by his disciples of The Analects of Confucius. According to the Confucius, its ethical teachings include the following values: Jen, Li, Hsiao, Yi, Xin, Chung where Jen is the central idea, Li, Hsiao, Yi, Xin, Chung , etc. for practice purposes. Confucian values covered different aspects. There are ethics, political thought, Heaven Thought, Educational Thought. All this values become the dominant religious in the feudal society. And today some of them still affected humans thought. Here will list several of them showing the thought that taught by Confucius. Lets talk about the ethics part of Confucianism. Jen refers to the highest ideal of unifying the various ethical. It is also the highest standards of personal accomplishment. The definitions of Jen are multiple. Jen means people who are benevolent, Compassion among people. The connotations of benevolent are anti-aggression patriotism, filial piety, fraternal duty, loyalty, with respect and righteousness. Confucius emphasis on Jen and this value influence Chinese peoples morality. Historically speaking, our ancestors placed great emphasis on filial piety. According to Xue Er: The philosopher Zeng said, Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice then the virtue of the people will resume its proper excellence. [1] This means does not disgrace the name of the ancestors and always remember the teachings of their ancestors, carry forward the traditional virtues to the new generation. More than 2000 years ago, Zeng this remark, not only emphasis filial piety in the importance of propriety, but also tells of their ancestors to show filial piety that the right behavior. Confucius attached great importance to etiquette. According to Wei Ling Gong: The Master said, The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. [2] Which means everything should be courtesy. Because Chinese are seriously affected by the Confucius that everything should need to be having etiquette. Li means pay tribute to the known. It is the scope of morality and permeates peoples daily life which embodies the peoples moral values, determine the criteria of peoples contacts and guide peoples actions. Li is the essence of monarch and officials, hierarchy, high and low levels of equal status level is its core. Beside, the other of the traditional Chinese value is that having new generation is the way to show filial piety. It is a very serious that if you did not have a children in the past. It will be perceived as the non filial piety .And today such of this thought still exist in the society. Last but not the least, Traditional Chinese society is still patriarchal society, Confucianism has been the central idea of living in socio-cultural, women were not only shun the political level, the six kinds of human relations also showing the position of women is the lowest next-lun. Under the thought of the Confucius, Male are dominant the society. Male is superiority, Female seldom going to school. They should fallow the males words and respect them. The rule of them are when they are before marriage, they should obey their father. After their marriage, they should obey their hundred. When they are old, they should obey their son. In the way, it can see that as a wife depend on men and always with a man as the central purpose of life. A womans only virtue can be ignore. The values listed above are only part of the Chinese traditional values. Chinese traditional cultures have enduring value. Lin YuTang says that the Chinese people in real life, [3] Confucianism played a leading role and dominate the daily life of Chinese people. However, along with the influence of the western culture, now see that the crisis of Chinese culture, Chinas traditional idea has been replaced by the concept of the West. Also the traditional moral value has been replaced by a modern market value. Materialist has achieved in a market economy then some of our values have been less important than before. The most obvious changes are Chinese people towards nature. In ancient times, little is known about human nature, whenever lightning storm, people panic, overwhelmed, and only pray for God. They know that nature could do without human beings. Humanity has entered the scientific era, they willing to transformation and conquest of nature.[4] Initially, human view god is the biggest. Confucius fears that too much equipment and personnel caused by excessive division of labor will destroy the natural. However, such of this concept is less important now. In order to break through a scarcity of resources, modern scientific technological transformation of nature also undermined the ecological. Humans create a more convenient and more prosperous life in expensive of the nature. Such of this thought is showed that Human does not respect nature as before. Nowadays, they think that human is the biggest in the world. It is due to the rapid technology development. In the perspective of the structural functionalism, It considered that society need o perform certain functions to maintain their existence. [5] Functional theorist perceived society as an organism and each part of the society should be functioned well in order to make the process of the society healthy. In this case as people no longer regard nature to be importance but the human is. They destroy nature, because to meet human needs. The population for food and daily needs are growing and upgrading. If you do not meet their needs, it will only bring out the malfunction of the society. Therefore, at the expense of human nature, the use of technology is to make the worlds smooth operation. So, the natural thought is no longer important than before. The second value, which now declining, is the status value because of the concept of equality. In the former Patriarchal society, womens status decline, resulting in male superiority. Also it formed a men outside the home, women inside the home idea. Confucianism advocates women should have the three from the four virtues However, such of this value have been declined. In the late nineteenth and early twentieth century, there were many Chinese reformers reform movement, which many put forward the concept of equality between the sexes. Position as it is to be an unprecedented increase. In the perspective of the social conflict theorists, they perceived the material is the root of the conflict. People who own the majority of the material will have the power to change the value. The development of the feminist movement in modern China can be seen initial courage to challenge traditional female or more due to father and brother or husbands encouragement and support. After a hundred years time, women in political, social participation, whether in China or other countries have significantly improved and achievement, Because of the female has own the power in these aspect so the value of Male-dominated can be changed . In social conflict theory considered that the value change because of the gender conflict and the male get lose in this conflict. The third one I would like to talk about which is the less significant of the etiquette. LI is ever-present in a traditional society. Book of Rites, recorded in the ancient family rituals. For example, children should give greetings to their parents every morning. As we stress on the titles to our parents in order to show our respect to them. Today this trend has been change. Children even called the full name of their parents. Such of this change are affected by the western culture. The foreigner will call their parents name directly. From this aspect, we can see that the Traditional etiquette is no longer important Regard of the symbolic interaction perspective, it focus on the interaction of the people. It focuses of the communication of each of the people. [6] In the view of this aspect the declining of the emphasis on etiquette is the result of the people interaction. Due to the influx of Western culture, Chinese people and the West have frequent contacts. Though the contact with them to learn Western manners. The Western people are less obsessed with etiquette. For example: Westerners like to address him by the name of their parents. As time goes by, such of this value become less emphasis due to the interaction of the western culture. In conclusion, as it can be seen from the above examples, even if some of the values remained the hearts of Chinese people. For example: We will still obey our parents, to obey the teachings of elders. However, some values are no longer re-before-like influences our decision-making. Like mentioned above, we adapt the concept of destiny has been since the development of society, from a passive to an active. As before, we adapt to nature to survive, now we change it. Also, because the Wests culture shock, we do not re-used to the pursuit of etiquette. Moreover, because the concept of equality and womens rights movement began. The male-dominated Confucian concept has been greatly lowered. Ancient Confucianism far-reaching effects of traditional Chinese culture, since the Han Dynasty exclusive emphasis on Confucianism, the Confucian is convenient developed in China. It continued to affect the Chinese people. In Kuhnians words, nature science will change when the time pass. [7] It is the normal evolution of the society. Society is always progressing. If it continues using the old ideas, it will only impede economic and social development.

Critically examine the relationship between different social groups Essay

There are significant differences between social groups and their religious beliefs and practice†¦ There is a very significant ethnic pattern in the participation of religion. The minority groups in britain are a lot more religious than the majority of the population (white christian) . For example, it is much more likely to find black christians(who make up 40% of the membership) in a pentecostal church than white christians†¦ In opposition to that, Modood found that while minorities have higher participation rates, there is a decline in importance of religion for all ethnic groups. There are clear ethnic patterns in religious participation, with minority groups having a higher level of religious participation. The UK today is a multi ethnic and multi religious society, with Muslims, Hindus and Black Christians more likely than white Christians to see religion as important and a central part of their lives. Among Christians blacks are more likely than whites to be found in Pentecostal churches, where they make up 40% of the membership. However Modood et al found that despite minority’s having higher participation rates, there’s decline in importance of religion for all ethnic groups and that fewer were observant, especially amongst the second generation. Sociologists have argued several reasons for ethnic differences in religiosity. One argument that most ethnic minorities originate from poorer countries with traditional cultures; these characteristics produce higher levels of belief and practice. Once they migrate into the UK they and their children uphold the pattern they bring from their country of origin. However it’s argued this disregards the impact of their experiences as immigrants and as minorities in a new society, and how this can give religion a new role in cultural defence and cultural transition. Bruce (2002) argues religion in such a situation offers support and a sense of cultural identity in an uncertain and hostile environment. Bird (1999) argues religion among minorities can be a foundation for community solidarity and a means of preserving ones culture and language as well as a way of coping with oppression in a racist society. For example the experience of African and Caribbean Christians, where they found white churches weren’t welcoming to them, thus they founded their own black churches which explains their high Pentecostal membership. Religion can also be a means of easing the transition into a new culture by providing support and sense of community for minority groups in their new environment. Will Herberg (1955) argues this as an explanation for high levels of religious participation among first generation immigrants to the USA. Bruce identified a similar pattern of immigration into the UK, where religion provided a focal point the Irish, Caribbean and south Asian communities. However she argues once a group has made the transition into the new culture and wider society religion loses its role and declines in importance, as was the case with Irish catholic immigrants. Ken Pyrce (1979) studied the African Caribbean community in Bristol. He found evidence of cultural defence and cultural defence being important. He argues Pentecostalism is a highly adaptive religion of the oppressed which provides migrants with values appropriate to their new world in which they find themselves in. Pentecostalism helped African Caribbean’s adapt to British society by playing a protestant ethic role by helping members succeed by encouraging self reliance and thrift. Religion played a role in giving mutual support and hope of improving their situation. However, Rastafarianism represented a different response for some African Caribbean’s, as they radically reject wider society as racist and exploitative. The general pattern concerning age and religious participation is that the older a person is, the more likely they’re to attend church or religious service. However there are two exceptions to this pattern; the under 15’s and over 65’s. The under 15’s are more likely to go to church then other groups as they’re forced to do so by their parents. The over 65’s are more likely to be sick and disabled, thus they’re unable to attend. Higher death rates also make this a smaller group, which reduces the total number available to attend. Voas and Crockett (2005) argue there are two main sorts of explanation fir age differences in religious participation. One argument is the ageing effect. This is the view that people turn to religion as they get older. For example using evidence from the Kendal project Heelas found people become more interested in spirituality as they get older. She argues as we approach death, we naturally become more concerned about spiritual matters and the afterlife, repentance of misdeeds and so on. Thus that age group is more likely to go to church. Another explanation is the generational effect. This is the view that as society becomes more secular each new generation is less religious then the one before it. Thus there are more old people than young people in church congregations today, not because they’re more attracted to religion as they get older but because they grew up in a time when religion was more popular. Voas and Crockett argue the generational effect is the more significant of the two explanations for age difference in religious participation. They argue that each new generation is only half as religious as their parents. Thus we can expect a continuing average age rise in church goers as the young become less willing to attend. The number of 15-19 year olds attending church has fallen significantly since 1979 and two-fifths of churches have no one under the age of 112 attending services. 30% of church goers are now over 65; Bruce predicts this trend will continue and soon the over 65s will become the majority. Bruce argues the only exception to this trend is Pentecostal churches which continue to attract young members. Gill (1998) argues children no longer receive religious socialisation, thus those brought up without religious beliefs are less likely to become church goers later on in life. Thus it’s likely within two generations Christian beliefs will only be held by a minority. Class differences also have patterns in the level of religious participation between the working and ruling classes. Marx argued that the working classes are more likely to be religious because of alienation, where the exploitation of capitalism leads them to look to religion as a source of consolation. Marx argues that that religion was the opium of the people; it dulls the pain of exploitation but masks the pain rather than treating the cause. Marx argued the upper classes were less religious as they had wealth and power to compensate, and he argued they used religion cynically to manipulate the working classes. However, Marx has been criticised by Althusser, who argues alienation is unscientific and based on the romantic idea of humans having a true self. This would make the concept an inadequate basis for theory of religion. However, Stark and Bainbridge have identified high religious participation among the middle and upper classes. They argue this is because of relative deprivation. Relative deprivation is where there’s a subjective sense of being deprived. Thus although the middle class are materially well off, they feel spiritually deprived, especially in today’s materialistic and consumerist world which they perceive as lacing emotional or moral warmth. Thus Wallis argues they turn to religion for sense of community. There are clear gender differences in religious belief and participation; while priesthoods of most religions are male women are likeier to participate in activities and have belief in god and the supernatural. For example in 2005 1. 8 million women in England were church goers, compared to just 1. 36 million men. Miller and Hoffman (1995) found women express greater interest in religion; they have a greater personal commitment and go to church more. They found that this was true for all religious organisations, ages and faiths. Bruce (1996) estimated there are twice as many women than men in sects. Heelas and Woodhead (2005) found in their study of Kendal 80% of holistic milieu participants were female. These gender differences can be linked to the way men and women see god; as a god of power and control or a god of love and forgiveness. Sociologists have given several arguments for gender differences in religious belief and practice. Miller and Hoffman argue women are more religious as they’re socialised to be more passive, obedient and caring. Religion values all of these characteristics, thus women are more likely than men to be attracted to religion. It’s noted that men who also have these qualities are also more likely to be religious. Miller and Hoffman also argue that women are more likely than men to be employed in part time work or be full time carers, thus they have more time to organise around religious activities. Women also look to the church as a source of gender identity. Greely argues taking care of other family member’s increases women’s religiosity as they have responsibility to their ultimate welfare as well as day to day needs. Davie (1994) argues women’s closeness to birth and death, through child bearing and caring for the sick, brings them closer to ultimate questions such as the meaning of life which religion is concerned with. This is also linked to the way women and men see god. Women are more likely to be attracted to the new age because women are more associated with nature and the healing role. Heelas and Woodhead found 80% of participants in their holistic milieu study in Kendal found were women. They argue such movements celebrate the natural and involve cults of healing; this gives women a higher status and sense of self worth. Bruce argues women’s experience of child rearing makes them less aggressive, more goal orientated, cooperative and caring. Where men wish to achieve, women wish to feel. Bruce argues this fits the expressive emphasis of the new age. The importance of being authentic rather than acting out roles, for example gender roles, in the new age also attracts women as women are more likely than men to see their ascribed roles as restrictive. Callum Brown (2001) argues the new age self religions, which emphasise subjective experience rather than external authority, attract women through their appeal for autonomy. However it can also be argued that women are attracted to fundamentalism because of the certainties of traditional gender roles women gain. Glock and Stark (1969) and Stark and Bainbridge (1985) argue people participate in religion because of the compensators for social, organismic and ethical deprivation that religion offers. Glock and Stark argue that these forms of deprivation are more common among women; this explains their higher level of sect membership. Organismic deprivation stems from physical and mental health problems; women are more likely to suffer from ill health thus they seek healing through religion. Women are more likely to be ethically deprived as they’re more likely than men to be morally conservative, thus they regard the world as in moral decline, and thus they’re attracted to sects who share this view. Women are more likely to be socially deprived as they’re more likely to be poor. This further explains why women’s membership is higher then men’s in sects, as sects tend to attract poorer groups. However, despite traditional gender differences in participation, women are now leaving the church at a faster rate than men. Brierly (2005) found a huge decline in church going for women aged 30-45, with a 16. 4% fall in Sunday church attendance between 1990 and 2005. Brierly argues this could be due to pressures of the home; family and work have become intense for women. Women in this age group are more likely to have a young family and Sunday working is particularly high for women. All this equates to having little time for church. Callum Brown argues that since the 1960s women have begun to reject traditional subordinate gender roles. Christianity was closely bound to these traditional roles, thus women’s rejection of subordination leads them to reject traditional religion at the same time.

Definition and Examples of a Transition in Composition

In English grammar, a transition is a connection (a word, phrase, clause, sentence, or entire paragraph) between two parts of a piece of writing, contributing to cohesion. Transitional devices include pronouns, repetition, and transitional expressions, all of which are illustrated below. Pronunciation: trans-ZISH-en EtymologyFrom the Latin, to go across Examples and Observations Example:  At first  a toy,  then  a mode of transportation for the rich, the automobile was designed as mans mechanical servant.  Later  it became part of the pattern of living. Here are some examples and insights from other writers: A transition should be short, direct, and almost invisible.Gary Provost, Beyond Style: Mastering the Finer Points of Writing. Writers Digest Books, 1988)A transition is anything that links one sentence—or paragraph—to another. Nearly every sentence, therefore, is transitional. (In that sentence, for example, the linking or transitional words are sentence, therefore, and transitional.) Coherent writing, I suggest, is a constant process of transitioning.(Bill Stott, Write to the Point: And Feel Better About Your Writing, 2nd ed. Columbia University Press, 1991) Repetition and Transitions   In this example, transitions are repeated in the prose: The way I write is who I am, or have become, yet this is a case in which I wish I had instead of words and their rhythms a cutting room, equipped with an Avid, a digital editing system on which I could touch a key and collapse the sequence of time, show you simultaneously all the frames of memory that come to me now, let you pick the takes, the marginally different expressions, the variant readings of the same lines. This is a case in which I need more than words to find the meaning. This is a case in which I need whatever it is I think or believe to be penetrable, if only for myself. (Joan Didion, The Year of Magical Thinking, 2006) Pronouns and Repeated Sentence Structures Grief turns out to be a place none of us know until we reach it. We anticipate (we know) that someone close to us could die, but we do not look beyond the few days or weeks that immediately follow such an imagined death. We misconstrue the nature of even those few days or weeks. We might expect if the death is sudden to feel shock. We do not expect this shock to be obliterative, dislocating to both body and mind. We might expect that we will be prostrate, inconsolable, crazy with loss. We do not expect to be literally crazy, cool customers who believe that their husband is about to return. (Joan Didion, The Year of Magical Thinking, 2006)When you find yourself having difficulty moving from one section of an article to the next, the problem might be due to the fact that you are leaving out information. Rather than trying to force an awkward transition, take another look at what you have written and ask yourself what you need to explain in order to move on to your next section.(Gary Pr ovost, 100 Ways to Improve Your Writing. Mentor, 1972) Tips on Using Transitions After you have developed your essay into something like its final shape, you will want to pay careful attention to your transitions. Moving from paragraph to paragraph, from idea to idea, you will want to use transitions that are very clear—you should leave no doubt in your readers mind how you are getting from one idea to another. Yet your transitions should not be hard and monotonous: though your essay will be so well-organized you may easily use such indications of transitions as one, two, three or first, second, and third, such words have the connotation of the scholarly or technical article and are usually to be avoided, or at least supplemented or varied, in the formal composition. Use one, two, first, second, if you wish, in certain areas of your essay, but also manage to use prepositional phrases and conjunctive adverbs and subordinate clauses and brief transitional paragraphs to achieve your momentum and continuity. Clarity and variety together are what you want. (Win ston Weathers and Otis Winchester, The New Strategy of Style. McGraw-Hill, 1978) Space Breaks as Transitions Transitions are usually not that interesting. I use space breaks instead, and a lot of them. A space break makes a clean segue whereas some segues you try to write sound convenient, contrived. The white space sets off, underscores, the writing presented, and you have to be sure it deserves to be highlighted this way. If used honestly and not as a gimmick, these spaces can signify the way the mind really works, noting moments and assembling them in such a way that a kind of logic or pattern comes forward, until the accretion of moments forms a whole experience, observation, state of being. The connective tissue of a story is often the white space, which is not empty. There’s nothing new here, but what you don’t say can be as important as what you do say. (Amy Hempel, interviewed by Paul Winner. The Paris Review, Summer 2003)

The snow fell, long and hard. Katara pushed her horse...

The snow fell, long and hard. Katara pushed her horse against the stinging wind and biting flakes in a fierce attempt to get home. The moon shone through clouds in pieces at a time. It was almost midnight before she reached the tiny village furthest from the ice palace she called home. She felt she and the horse couldnt continue much further, so they struggled the last hundred yards to the inn. Katara threw the door open forcefully, slamming the knob into the wall behind it. Katara heard a clattering and saw an Aer Kingdom slave boy collapsing to his knees before her. He was the only soul awake in the inn, cleaning the countertop. â€Å"Dont just sit there and kneel,† she hissed. Her usually kind demeanor had changed drastically due to†¦show more content†¦The boy took her wet clothes and set them aside to be washed and dried. As soon as the bath was ready, Katara removed her undergarments—after making sure the boy had gone—and settled into the washtub. She removed the beads from her hair and scrubbed every extremity until it had warmed. She accepted some of the innkeepers wifes clothing in which to sleep that night and put them on. Katara enjoyed her steaming tentacle soup and retired to the room she had been offered. Her head had hardly touched the pillow before she had fallen asleep, purely exhausted. --- Katara woke to find the snow had ceased. It was already midday. She rose from her bed, stretched, and rubbed the sleep from her eyes. She changed into her clothes, which had been washed and dried overnight, and ambled downstairs. The inns dining room was bustling with occupants eating lunch. Almost as soon as she sank into a chair, a bowl of porridge was placed in front of her. â€Å"Oh,† she said, stopping the boy, â€Å"Im sorry for the way I treated you last night. I was so exhausted; I was out of my wits.† The Aer boy nodded with a small smile. He turned around to deliver another plate to another customer. The innkeepers wife hurried to her to give her a mug of hot coffee. â€Å"Your Aer slave. Is he a mute?† Katara asked after thanking the woman for the coffee. â€Å"As far as we know. Hes never spoken a word as long as hesShow MoreRelatedOzymandias : The King Of All Kings1735 Words   |  7 PagesThere was once a Pharaoh by the name of Ozymandias. He claimed himself to be the King of all Kings, the greatest ruler that ever lived. He thought his actions and his accomplishments should be immortalized with a statue, so his civilians made him one. Was this statue made out of respect or was it ironically made based off the opinion of his civilians? The poem Ozymandias has some deep meanings too it in which one has to interpret and really think about the true meaning to it. The poem OzymandiasRead MoreThe King Case Of Rodney King1870 Words   |  8 Pagesmedia can play a role in court cases is the Rodney King case. 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