Confucianism

The traditional Korean Society retains a strong Confucian tradition, which is clearly manifested in the strong devotion to the family. This tradition combined with the passionate nature of Koreans can perhaps explain strong loyalties felt between relatives, co-workers, classmates, and friends. This is all true of Korean society today. Even though a number of things have changed, there is still a strong emphasis on the traditional family (People, 1).

One of the big differences in the traditional Korean family structure and the current family structure is arranged marriages. Arranged marriages reflected the traditional belief that marriage is the union of two families, not simply two people. Under the old family system parents arranged marriages without the consent of their children, either male or female. In the current Korean family this is still true but to a different extent. Since under the old family system, daughters left their parents to live with their husband”s families, marriage was often traumatic for them. New wives of course tried to please their husband, but more importantly, they had to please their mother in laws. The mother in law directed then wife in her housework and had the power to send the bride back home in disgrace if the bride seriously displeased her. Sometimes this adjustment was hard for the bride (Sorensen, 1).

Arranged marriages continue to become popular because young men and women in Korea find casual socializing awkward and often feel like the lack experience to choose their own partners. Although casual dating is now more common, most interactions between young men and women occur in groups. Arranged marriages also seem safe because to go between clearly appraises the social background of the bride and groom. After their engagement a couple will date so they know each other well by the time they marry. The pattern is so common that Koreans assume that a young couple who dates regularly will be married (Sorensen, 3).

Another aspect of Korean family structure that has changed is the role of men. Sons were more valuable than daughters. Sons had to say at their parents” home even after marriage. This law was revised. Since people often move to find work, eldest sons often cannot live with their parents. The New Civil code of 1958 legalized change favoring the new conditions. Essentially, the new code weakened the power of the head of the household, and strengthened the husband-wife relationship (Male children, 1).

Sons were also important because under Korea”s Confucian tradition the family name and family tradition was passed down through male heirs. When a couple could not produce a male heir, they would try to have a son with another woman in order to guarantee that the family name was carried on to the next generation. Parents also depended on their sons when they retired. Today the house head cannot determine where family members live. An eldest son can now leave home against his father”s will. Husbands and wives share power to determine the education punishment of the children. Children can decide on their own marriages, and permission is not required if they are of age. Younger sons leave their parent to form their own families when they marry, and the head of the household no longer has the legal right to manage all family property. Since the New civil code, all children have equal claim in their parents property (Sorensen, 2).

A third aspect of change in the Korean family structure is the division of labor of males and females. In the tradition family, men labored outside, taking care of major field crops, while women worked inside doing housework, spinning, weaving, cooking, and raising the children. To a certain extent this tradition lives on today, even as more and more women take jobs in the modern work place. Husbands usually think it is embarrassing to help with the housework, although some of the younger ones help (Male children, 2).

The raising of Korean children is done pretty much the same way in the traditional family structure as in the current family structure. Young children were and are indulged. Toilet training was relaxed and children were not disciplined before they were old enough to reason. By the time a child reached six or seven, training began in earnest. Parents began the strict separation of girls and boys, in accordance with Confucian ethics, and they trained children to use the respectful voice of those older (Differences, 2).

By the time he reached seven a boy knew that he must use the respectful mode of speech to his older brother, and he knew that failure to do so would result in swift and certain punishment. All of these things are still done today. The only difference is the position of girls in these families. Traditionally, a girl by seven usually knows her position in the family was inferior to her brother”s because when she was married, she left the family. Now, both of them have the option of leaving or staying (Differences, 2).

Finally the last aspect of the Korean family culture that has not changed is the importance of education for Korean children. A common belief in Korean is children are reflection of their parents. Parents are expected to all out support their children”s education, often sacrificing their own comfort. More money is spent on private tutoring and exam schools than on public education. Koreans put great stock in a college education. It is the most important factor in deciding one”s career. Another reason is Korean parents” devotion to their children. They will do anything to ensure their children”s success and happiness. Many parents also hope that their children will achieve the success that they dreamed of but never achieved (Sorensen, 1).

In spite of recent changes, fundamental characteristics of the traditional Korean family remain. Each person in the family still has a clearly defined role, each dependant on others within the family unit. Korean”s adapt their traditional ideas within the family to new conditions. The family still retains a male house head. Inheritance of family leadership still continues through the father”s line, and sons still inherit more wealth than daughters do. Children, especially eldest sons, are still held responsible for the care of their aged parents. The structure of the Korean family remains with only a few changes. The core Confucian values, which shaped the family, are still a great force in Korean Life.

Confucianism- Religion or Not? Religion has always played a key aspect to societies, ancient or not. Whether to unify a group of people, or to provide a common thought to ensure that the civilization not fail, there is no argument as to the importance of religion. However, in every ancient society, religions share common characteristics which define the term religion itself. There are certain forms to which each religion has to mold to in order to be considered a religion in itself. Certain thought processes or beliefs are exempt from being considered religion.

A prime example of this would be Confucianism- Confucianism cannot be considered a religion, but a thought process. Confucianism is not considered a religion for many reasons. First off, one must define the term religion as it pertains to ancient societies. The Princeton Dictionary defines religion as- “A strong belief in a supernatural power or powers that controls human destiny” From ancient societies, one could also tack on that with religion comes holidays or celebrations. After settling on a definition, one can then proceed to pick apart the parts of the definition, and identify as to whether or not Confucianism adheres to these parts.

A religion is a strong belief in a supernatural power. In virtually every other dominant ancient religion this holds true. In the lands of Egypt, the belief in a great many Gods, all in charge of a specific task, was the religion accepted by the community. For a small time, the religion even was changed by the Pharaoh to monotheism, before switching back into polytheism. In the ancient lands of India, the belief of Hinduism was the accepted religion. Despite the fact that Hinduism is considered a way of life, a Dharma, there were still many Hindu Gods, such as Ganesha, that Hindus trusted and believed in.

However, when one considers Confucianism, one would find no belief in any higher being or God. There is no higher force in Confucianism, which conflicts with a part of the definition of a religion. Looking further, we can see that with every religion follows with it certain celebrations and holidays. In the Hebrew religion, there are many holidays, such as Purim. In the ancient Egyptian religion, there were numerous holidays as well, all in honor of their many Gods. Each of these religions also had religions ceremonies held in temples, such as festivals performed by priests in the Hindu religion.

However, Confucianism does not contain either of these practices. There are no holidays in Confucianism, and there are no religious ceremonies to be performed. Although ancient religions differed in viewpoints, there were many redeeming similarities between the religions. It is from these similarities that a definition of what a religion is was formulated from, and how to classify a thought system as a religion. Because Confucianism simply does not contain the bare necessities of other religions, it is not possible to classify Confucianism as a religion on its own.

Analects of life As “the greatest single force” in a fifth of the worlds population, Kong Fuzi or Confucius, spread his intelligence on philosophies to try and better the world (pg. 4). The Analects of Confucius is a book that essentially supplies the people of the west with the Chinese code of life in the words of Kong Fuzi. His words and beliefs helped shape Chinese civilization and spread father throughout the west, making Confucius one of the most profound scholars in western history. The book The Analects of Confucius written by Chichung Huang is a translation of the word of the words and beliefs of Confucius.

The book focuses on many different themes of life in Chinese culture. Filial piety and good behavior are two major themes in the book that go hand in hand. Family is an extremely important part of Chinese culture. Relationships, loyalty and the institution of family as a whole is one of the highest points of significance of society and in china and throughout the west family bonds are very sacred and respected. In this culture and throughout The Analects there was especially a great influence and demonstration of a “son’s love for his parents” (pg. 28). Confucius wrote, “In serving your parents, be gentle in remonstration.

Seeing that they are not inclined to comply, remain reverent, and do not disobey them. Though weary, do not feel resentful,” (pg. 70, 4. 18). A son’s job was to serve his parents at any moment and he was only considered filial after he served his parents in the correct ways, “When his father was alive, he observed his aspirations, when his father died, he observed his deeds. If, for three years he does not change his father’s Way, he may be said to be filial” (pg. 49, 1. 11). Filial piety was said to be the “first and foremost of all virtues,” and honoring ones family went much farther than daily life (pg. 8). There was also a big emphasis on respecting parents after they had passed away.

Confucius said, “When your parents are alive, serve them in accordance with the rituals; when they die, bury them in accordance with the rituals; offer sacrifices to them in accordance with the rituals” (pg. 53, 2. 5). Chinese cultures portrayed that for a son to be filial he had to “serve his parents in three ways: to feed them when they are alive, to morn them when they die and to offer sacrifices to them when mourning is over,” (pg. 28). It was so much of n importance to serve ones parents after death that Confucius himself said, “There is hardly anything that can make a man spontaneously exhaust his grief. If an exception must be made, it is perhaps a parent’s death,” (pg. 181, 19. 17). By instituting these analects of filial piety so intensely into the west and having them obeyed helped establish good behavior and put an emphasis on roles of the people. Since filial piety was such an essential virtue it was known for helping to “shape young people into loyal law-abiding subjects” (pg. 29).

Social order and good behavior was a prominent throughout the west and taught through Confucianism. In Chinese culture reverence and respect was key and went along with good behavior. Confucius said, “nowadays filial piety merely means being able to feed ones parents. Even dogs and horses are being fed. Without reverence, how can you tell the difference,” (pg. 53, 2. 7). He was essentially trying to say that if respect isn’t important than what’s the difference between a parent and a dog. Through reverence and family relationships it helped shape young people and instate good behavior.

The analects went into great depth of illustrating being an ethical and good citizen. Confucius said, “Keep wholehearted sincerity and truthfulness as your major principles. Do not befriend those beneath you. When you make a mistake, do not be afraid to correct it,” (pg. 106, 9. 25). He believed it was better to admit you mistakes than try and cover them up. The Chinese culture did not promote negative behavior or disobedience what so ever. They focused on ‘the gentleman’, the most virtuous and talented man, the role model for everyone else.

Confucius stated, “the gentleman helps others achieve their good ends; he does not help them achieve their evil ends. The small man does the opposite,” (pg. 129, 12. 16). The gentleman was essentially the perfect man and promoted good behavior. Having the gentleman in Chinese culture helped uphold and spread the analects and good behavior. Overtime Confucianism and Confucius’ philosophies spread throughout Chinese civilization and the west and became very popular. Even after Confucius’ time his students and followers spread his beliefs.

His moral codes and ideals were accepted grew more prominent overtime by Chinese civilizations and were adopted by neighboring countries. Although his ideals not always followed in every dynasty and period of time they came back in the time of the Han Dynasty and the civil service exam is an example of how the teachings of Confucius was later intertwined with society. Confucius is a critical scholar and philosopher in western history and for the rest of the world. His teachings will never be forgotten and his analects will always be referred to.

Pre-AP World History Chapter 3 Vocabulary 1. Yellow and Yangtze Rivers-contained many agricultural settlements, were river valleys 2. Gobi Desert-in northwest China, blocking off invaders from the north and northwest 3. Tibetan Plateau-north of the Himilayan Mountains, protected the west from invasion 4. Yangshao and Longshan cultures-identified as the painted and black pottery cultures 5. Xia Dynasty-started around 4000 years ago, leader Yu introduced irrigation and draining 6. Shang Dynasty-afterthe Xia in the 16th century B. C. E. , oracle bones found in Anyang 7.

Anyang-capital of the Shang Dynasty, oracle bones were dug up revealing early writing 8. Xinjiang corpses-from 2000 B. C. E. , clearly European, revealing migration eastward 9. oracle bones- turtle shells that had Chinese writing on one side, and scratchs from gods 10. Shang bronzes-utensils,weapons,ritual objects were made from bronze casting 11. well field system-8 families cultivated their own plot and worked together on the 9th plot 12. Zhou Dynasty-2 capital cities for a more extensive bureaucracy, territories w/ govenors 13. silk-found on bronzes and in tombs, used for clothing and wrapping the dead 14.

Silk Road-a travel route from China westward, trading mostly silk 15. Mandate of Heaven-the right to rule from the gods, a dynasty can lose and gain M. O. H. 16. Rites of Zhou-one of the oldest surviving documents, stating that Zhou ruled bc of MOH 17. yin and yang-interacting, opposing forces in nature, always should be in balance *18. Yi Jing/Book of Changes- 19. Confucius-the lader of Confucianism, belief in 5 key relationships and filial piety 20. The Analects-written by Confucius’ disciples on the sayings and ideas relating to him 21. Mencius-(370-290 BCE) a philosopher who stressed the humanistic side of Confucianism 22.

Legalism-humans were evil by nature, and had to have harsh laws and strict punishments *23. Way of Great Learning- 24. Lao Tzu-founder of Daoism, “Old Master” 25. Daoism-based on forces in nature, which needed to be balanced (yin and yang) 26. Dao de Jing-primary document which makes original concepts a bit difficult to understand 27. wu wei-to interpret the will of Heaven is not action but INACTION 28. Period of Warring States-the period between 2 dynasties; one losing power, one gaining it 29. Qin Dynasty-(221-206 BCE)legalism, strict censorship,standardized weights;measures 30.

Qin Shi Huangdi-first emperor of Qin, rose to throne at age 13 in 246 BCE, Li Su is advisor 31. Xianyang-the capital where aristocratic clans were forced to live, so court could monitor *32. Sima Qian- 33. Xiongnu-northern nomads who posed the threat of invading(possibly related to Huns) 34. Great Wall-a costly project to keep invaders out from the North, slowed but not stopped 35. Han Dynasty-(202 BCE-221 CE)founded by Liu Bang, dictorial gov’t and civil service exams 36. eunuchs- males who had their testicles removed (castrated) 37. Liu Bang-founder of the Han dynasty 38. tate Confucianism-Confucian doctrine combined with Legalist practice 39. civil service exam-tests administered to workers in the bureaucracy to see if they qualify *40. Han Wudi- *41. Wang Mang-reformist official who seized power 42. Chang’an-the capital of the Han Empire in China 43. filial piety-respect for one’s parents and elders in society 44. Bao-jia system-forming a group of families for excersizing mutual control and surveillance 45. Xian’s terracotta army- terracotta soldiers to protect the first emperor of Qin’s tomb 46. Book of Songs and Song of the South-a book of about 300 poems written during the early Zhou dynasty

Despite the recent financial crisis many Asian economies such as China, Korea and Singapore have become stronger. Therefore Asian values have started to influence global business practices. Explain how you think the Asian goal of “harmony, but not uniformity” can help to achieve intercultural understanding in globalized business practices. Use clear examples to support the ideas in your essay.

After the international financial crisis in 2008, China as a leader began to influence global business practices, more and more people realized that China are rising as the representative in the emerging markets and the global economy is going to be changed. Global countries started to pay attention to Chinese culture and ideas. Two thousand and five hundred years ago, Confucius said,” the gentleman aims at harmony, and not at uniformity, the man aims at uniformity and not at harmony.”

That means each state or nation should accommodate other civilizations while preserving its fine cultural traditions. With the globalization of economy, international business activities are increasing, which improves cultural integration and globalization, but the culture shock is inevitable. Even though the cultural contradictions are ubiquitous, we should take a correct attitude towards the cultural contradictions and respect human differences, cultural differences.

Firstly, everyone should respect the difference between Eastern and Western cultures. It is well known that each state or nation has their own culture, education, work, and ways of thinking, as a result, the cultural differences are obvious. For example, Chinese are collectivism while Americans are individualism. Besides, Confucianism has the on Chinese culture, Chinese always seem to work in groups, and they advocate harmony, because Confucian spirit is harmony.

But American are independent thinkers, they achieve personal values. Different countries and people, due to the different historical and religious factors, have special customs and courtesy, all of these should be respected. For example, Muslims do not eat pork, and also avoid talking about pigs; in , During daytime(among sunrise to )they cannot eat and drink; Buddhists do not eat meat; Hindus do not eat beef and so on (Syfls 2007). Moreover, Chinese are high context cultures, Chinese know how to respect others, because they believe if you respect others, and others will respect you. When they go to other country, they will do in Rome as Rome does, they want to build a good relationship with others, to leave others a good impression, because Chinese are short term orientation, they respect traditional, fulfill their social responsibility and they love the “face”.

Secondly, “Harmony, but not uniformity” has great influence on global business practices, the company should not only respect others culture, but also keep their own characteristics. China is femininity culture, which pays attention to the relationship quality of life, and they will not impose others. After Hong Kong, Macao were handover, China insisted on the “one country, two systems” policy. On the premise of one China, the country’s main adhere to the socialist system, Hong Kong, Macao are inalienable parts of China, they retain the current capitalist system act as special administrative region. The Chinese government has all along advocated the peace. Chinese enterprises have a good enterprise culture in Chinese culture. After many Chinese enterprises have acquired other enterprises, they would still retain the original staffs. Related article: 

“you don’t listen to me because you are always talking on the phone with her.”

For example, when Tencent acquired Kangcheng Gleam, they claimed that they would keep the original teams (TechIFENG 2010). The enterprises must blend into local culture, to manufacture product that accord with local preferences, then they can survive there. Especially some food companies will be in line with the locals preference taste to do their food. Such as the Sichuan people like spicy, the will launch food that Sichuan people favorite spicy foods, to win local people like. For better development of enterprise in other countries, companies should know the local hobbies, but companies should not forget their own advantages.

Thirdly, “Harmony, but not uniformity” embodies in global business,in contrast with companies between Eastern and Western. At present, many Chinese enterprises are going international, so the cross-cultural business negotiations are increasing, and the different societies between Eastern and Western will impact the process of negotiations. Cultural differences are profound printed in people’s mind, it is difficult to change, but if we can let some differences become advantages, it will be more successful. Here is an example, when Haier went into the USA market, they designed and produced the products to meet consumers’ various needs, for students, they designed the amphibious small refrigerator, except a small volume, it still can be used on computer desk, to save space, the college students like it very much( Wenzhouglasses 2008).

There is a contrary example, after Daimler Benz company merger with Chrysler company, the culture conflicts existed between American enterprise and Germany enterprise, however, as they ignored the culture differences and human differences, a lot of problems caused the merged company into crisis(Zhuang Enping 2002 ). These two examples presented that cultural shock is inevitable and culture shock can have a real effect on the outcome of a business undertaking(Charles 2009), but as long as the disadvantage is changed to the advantage, we need to take advantage of it, learn from other’s strong points to offset our weakness, go into the global economic system and form an enterprise’s own unique corporate culture, as a result, it can make the enterprise more success.

In short, under the influence of Chinese collectivism, many foreign countries also began to pay attention to team cooperation, which means Asian culture have affected on the global cultural. With the influence of globalization economy and the cultural diversity so that international communication businesses become more and more, a lot of foreign companies come to China to invest or cooperate.

In cooperation with other countries, to wish culture is not an obstacle, every company should respect difference cultures, the business people must pay attention to these, do as “Harmony, but not uniformity”, these will help the cooperation has greater probability of success, at the same time, enterprises should keep their own characteristics to create enterprise value and make it develop well. As long as there is unity objective, it can let the cultural differences become advantages.

Bibliography

Charles, M 2009, International Business Culture, 2nd edn, Shanghai Foreign Language Education Press, Shanghai.

Syfls 2007, Respect all customs, accessed 21 December 2010, ;http://www.syfls.net/Item/4295.aspx;

TechIFENG 2010, Tencent acquired KangCheng gleam, accessed 21 December 2010, ;http://tech.ifeng.com/internet/detail_2010_08/23/2150719_0.shtml;

Wenzhouglasses 2008, The three ways of Haier crosses cultural fusion, accessed 21 December 2010, ;http://www.wenzhouglasses.com/html/news/362652.html;

The film King of Masks deals with and challenges the feudal idea that men are superior to women; this ideology, as the film portrays, results in alienation, tragedy and bitterness for girls in Chinese society and particularly the protagonist Doggie. In contrast, out of darkness, corruption, and poverty, the goodness of humanity and the human love sprung up from the master-apprentice relationship between Wang and Doggie will ultimately reign over narrow and backward traditional notions.

Evidence that everyone desires a boy can be found throughout the film. In fact, preference for boys over girls is not just a fad but rather deep-rooted in Chinese society. Feudal ideas that men superior to women is embedded and prevails in Chinese culture as early as the end of the Spring and Autumn Period (770-476 B. C. ) during which Confucian teachings advocates and fosters gender inequality (Jiang 229). Under influence of Confucianism, women are given low status and expected to be obedient to husband.

This produces a sequence of expectations for men and women: men are expected to work outside and support family living while women only stays home and take care of family and household. This is also the reality in King of Masks, in which almost every man has a job: Wang is a street performer; Master Liang is an opera performer; Wang’s friend is a liquor dealer. However, the occupation of women is not clearly revealed. Notable examples are the crowds of women joining the parade and women from TianCi’s family whose main role is taking care of the child.

It is worth noting that Master Liang plays as a female impersonator. Despite its name, a female impersonator is played by a male in traditional Chinese opera because women are believed to corrupt men on stage and thus banned from performing (Johnson 380). The storyline of the film is triggered by Wang’s quest for a male heir to pass on his secret ancestral art of BianLian or its literally meaning of changing faces. In Wang’s conversation with Master Liang, he firmly states,” only a son may inherit [the skills]. It is an ancient rule. In fact, only son has the right inherit property including all Chinese secret skills and medical prescription. Also, in Chinese tradition, boys are expected to carry on the family line and occupation whereas girls leave and separate from the family after marriage. It is then not surprising that Wang worries that his secret skill may leak out and insist on passing it to a boy. The gender inequality that feudal and Confucian ideas bring about and gender biased Chinese traditions underlies the cruelty and unfair treatment from which girls and particularly Doggie suffer.

In the opening scene, the background music immediately creates a strong sense of melancholy and sadness. As Master Liang boldly admits that “no one values girls”, the society undeniably treats girls harshly. In the back alley black market, desperate parents beg to sell their daughters for very little value and yet still no one wants them. The fact that Wang paid ten dollars for Doggie is because he craves for a boy. When Doggie confesses that she was abused and sold seven times by different owners because they don’t like girls, audience can feel the bitterness and sympathize with her.

Indeed, girls like Doggie experience alienation and estrangement from society and its people, including the protagonist Wang. To further illuminate, we observe a sharp change in Wang’s attitude towards Doggie after he finds out that she doesn’t have “a little tea spout! ” Since their encounter, Wang enjoys being called “grandpa”; however, he asks Doggie to call him “Boss” when he feels betrayed by her. The intimacy between them dissolves; instead, emotional alienation and detachment begin to emerge. Doggie’s status changes from a beloved grandson to whom Wang determines to inherit his skill to a servant who only does housekeeping.

Also, the pitiless gender inequality contrasts strongly with the colorful and joyful settings like opera, firework, festival, and pipe-smoking ceremony. Aside from the pain that Chinese girls bear, King of Masks also reveals poverty, hardship, corruption, and darkness that Wang and Doggie experience in the world that they live in. The mist in opening scene and overall color tone of grey suggests that Wang is paddling into a world of dullness. With his houseboat- his only sanctuary- Wang travels around to make a living by performing Bianlian in return of donation from people who appreciate his art on the street.

Desperation and poverty are not only accompanying people in the slave market but also Wang: his wife left him after the death of his son; his only companion is not a human but a monkey. Master Liang’s confession that “ we all have our own sorrows” reflects the folk artists fate of twists and turns and bitterness. During one performance, Wang is intimidated and oppressed by soldiers, but he can only chant woefully “The dragon in the shallows is toyed with by the shrimp”. Many proverbs like this in the film convey to audiences his hardship and helplessness.

Government corruption is also disclosed in the movie when Wang is falsely charged of all kidnap cases and imprisoned. In his quest for an heir, Wang visits Buddhist temple to pray and buys a Buddha to worship in the hope that it may gift him a son. All Wang’s spiritual sustenance is on the Buddha body. This showed Wang’s inner weakness and helplessness towards his own destiny. Nevertheless, out of the darkness in this world, we witness the goodness of human nature. When Master Liang invites Wang into his theater troupe, Wang excuses himself from joining. This shows that Wang is man of independence and principle.

Besides, Wang scolds Doggie for stealing a bottle of wine, also showing his integrity. In the film, Master Liang is a popular opera star cherished by his followers; nevertheless, he upholds humbleness, and just like his stage name, Master Liang is indeed a “Living Buddha” with kindness and sympathy to Wang and Doggie throughout. It is also him who offers help and plays a key role in rescuing Wang out of prison. Even some insignificant character shows the goodness of human nature: the liquor dealer offers alcohol when Wang wounds; the prison guard allows Doggie to visit Wang.

King of Mask also portrays the sentimental love between an unrelated grandpa and unwanted child. In their early encounter, Wang treats Doggie as a treasure by buying new clothes, performing BianLian to entertain her, and telling her that “this is all yours” during a meal. We can also feel the sorrow and anguish in Wang’s heart when he knows that Doggie is abused by her previous owners. Along with the soothing music, when Doggie first attempts to scratch Grandpa’s back, the goodness of relationship immediately manifested.

At the same time, Wang shows his commitment to love as he throws his scratcher into water. In fact, their relationship develops not without some complications of the storyline. This initial intimacy between grandpa and grandson almost breaks when he feels betrayed by Doggie’s lying as a boy. Despite this, he jumps into the freezing water without hesitation to save Doggie and allows her to stay. While he trains Doggie of aerobics and Doggie does the housekeeping, he gradually learns that Doggie- without “a teapot spout”- is as competent as boys.

However, as one film reviewer describes, “throughout, sadness permeates [Doggie]’s every move, a reminder that acrobatic flexibility means nothing to a child throughout, sadness permeates. ” Indeed, what Doggie longs for is love and recognition. Throughout, Doggie wholeheartedly tries to please Wang. Even though there is some misunderstanding in place, she appreciates Wang’s love and caring by bringing the boy TianCi for him. As for Wang, he also cannot hide his missing of Doggie. He runs out immediately searching for Doggie.

When Wang is put into jail, Doggie is panicked and desperate, she begs for help by kneeling down in front of Master Liang’s house all night long. The film reaches its climax when Doggie ventures to sacrifice herself by performing an acrobatic feat that finally touched the heart of the military official. When Wang is condemned to death, Doggie comes to visit him in prison. In that scene, Wang and Doggie are physically separated by bars between them, but the camera moves closer to doggie as if death cannot separate them now.

This is soon followed by a touching moment when Wang and Doggie cries and hugs each other. It is not surprising that King of Masks finish with happy ending in which Wang inherits BianLian to Doggie and they live happily after. Beyond the surface, King of Masks reveals both the dullness and the goodness of human nature. Through the interaction between characters, audience can truly appreciate Master Liang’s saying “the world is a cold place but we can bring warmth to it”. Last but not least, the film praises the sentimental love between Wang and Doggie that touches the heart of every audience.

Keith Secon AP World Spread of Buddhism DBQ Responses to the Spread of Buddhism Following Buddhism’s introduction into China in the first and second centuries, C. E. , the religion was received in different ways, reflecting the progression of China’s history. Chinese scholars, Confucian Government Officials, and Buddhists viewed Buddhism through their unique perspectives, sometimes agreeing and sometimes disagreeing on the role it played in Chinese life. Chinese scholars generally saw Buddhism as a positive influence because it provided hope for an afterlife. Buddhists naturally embraced the rise of Buddhism and saw it as salvation.

Confucian government officials were suspicious of Buddhism and saw it as a negative influence that challenged their already proven authority from Confucianism. Ultimately, the groups response to Buddhism differed depending on how tightly centralized the established Confucian dynasty was at the time, and by how much each group’s position in society would be benefitted or harmed. Chinese Scholars viewed Buddhism from an intellectual standpoint which lead them to receive it as ultimately positive because they had no special interest, as did the religious or government leaders.

As stated by Zhi Dun, “whosoever in China […] serves the Buddha and correctly observes the commandments […] he will behold the Buddha and be enlightened in his spirit, and then he will enter Nirvana. ”(Doc 2) This shows that Zhi Dun supported Buddhism and saw it as a way to achieve the highest state of spiritual being because reaching Nirvana meant that one could escape the terrible cycle of reincarnation. This document is biased due to the fact that where Zhi Dun was living at this time, in Northern China was being invaded by barbaric nomads which led him to need something to believe in and Buddhism filled that void.

A document that would have been helpful in reputing Zhi Dun’s statement would have been a diary entry from a scholar in Southern China where there were no foreign invaders and the government was still strong. In The Disposition of Error, an anonymous scholar in 500 ce questioned both Confucianism and Buddhism when he wrote, “All written works need not necessarily be the words of Confucius […] even if the Buddha isn’t mentioned in them, What occasion is there for suspicion? (Doc 3) This scholar’s statements reflect the political chaos and turmoil of the time as they demonstrate Confucianism and Buddhism are neither good nor bad but they fill a necessary part in people’s lives. The bias in this document stems from his anonymity because it seems as if he is almost too scared too publicly share his ideas and name. In this case a diary entry or public statement from a Daoist would be very helpful to contrast this scholar’s claim. From the point of view of a Daoist the reader would have been better able to understand the writer’s loyalties on the statement.

Buddhists positively responded to the Spread of Buddhism because they obviously believed in the values of Buddhism and they wanted to share their beliefs with others. Buddha in “The Four Noble Truths” lays out the basic guidelines to Buddhism and the way for converts to live their lives (Doc 1). Following the noble truths outlined by Siddhartha Gautama will eventually lead to the stopping of sorrow. The bias in the document lays in the fact that it is a sermon which has the sole purpose to try to convert people to the faith being preached.

To argue the Buddha’s guidelines of life, the Four Noble Truths, a scientific based study by an Educator or Scholar would be helpful as it could clear up some of the unknowns in the Buddha’s statement. A scientific study would have been helpful due to fact that the Buddha was mainly preaching to the uneducated lower-class. The leading Buddhist scholar, Zong Mi, in his essay “On the Nature of Man” wrote, “Confucius, Laozi, and the Buddha were perfect sages[…] all three teachings lead to the creation of an orderly society and for this they must be observed with respect”(Doc 5).

This shows that Zong Mi was impartial if not pro-Buddhist because he showed respect for Buddhism, as well as the other philosophies, because he believed they all could provide stability and happiness for the people. This document is biased because the scholar is Buddhist and probably wealthy which led him to promote Buddhism because if more people converted to it, it would have only benefited him more. In this case a diary entry from a Confucian Scholar would be helpful in debasing Buddhism because Confucianism was specifically against Buddhism.

Confucian government officials were vehemently opposed to Buddhism because they believed it openly challenged their power and authority. Han Yu, a leading Confucian scholar and official at the Tang imperial, in “Memorial on Buddhism” states, “Buddhism is no more than a cult of the barbarian peoples spread to China”(Doc 4) Han Yu was clearly against Buddhism, thinking that it had a negative effect because the people who worshiped it were barbarians and not like the educated scholars of his social class.

Han Yu also opposed Buddhism because he was rooted in his own Confucian beliefs and the power it bestowed upon his government. This document is dripping with bias because a Confucian scholar wrote it during a highly centralized time of political stability. The political stability led to the peasants and the masses not needing a higher belief so they digressed back to the standard Confucian bureaucracy. A diary entry from a Buddhist monk or convert would be helpful as it would defend the ways of Buddhism and living one’s life to the fullest instead of letting the state control you.

Emperor Wu, of the Tang Dynasty, in his “Edict of Buddhism” states, “now if even one man fails to work the fields, someone must go hungry […] At present there are an inestimable number of monks and nuns in the empire, all of them waiting for the farmers to feed them”(Doc 6). The previous statement shows that Emperor Wu was very opposed to Buddhism because it took away the maximum productivity that his empire was capable of due to the fact the Buddhists lead ascetic lives and depended on others for goods and food.

This document is biased because Emperor Wu didn’t have a first hand experience of what the masses had to deal with because he was a wealthy aristocrat and didn’t understand the need for a religion like Buddhism. A recorded conversation between two farmers would be helpful for determining if it puts that much economic stain on the farmers to produce more for others, since more production leads to more wealth.

The conflict between Buddhism and Confucianism was due to the changing political state of China throughout it history of dynasties. When a dynasty wasn’t strong or when China was in a period of decentralization, it allowed new philosophies and religions to become prominent but when China was stable and centralized the people regressed to the normalcy of Confucianism. In dark times, when political turmoil flourishes, new religions arise to the forefront of society by offering hope and structure and common values.

This is true at many points in history throughout various civilizations, such as during medieval times in Europe, the new religion of Christianity took hold in peasants’ lives during the time of political unsteadiness. As times change, new religions are created and others are pushed to the back burner. People must remember through these changing times not to become too invested in one religion as it will only lead to disappointment, and in some extreme cases, persecution.