Concept Of Heaven Research Articles

The Religious Aspect of Confucianism During The Ly-Tran Dynasties, Vietnam

This article explores the religious dimensions of Confucianism during the Ly-Tran dynasties (1009-1400 AD) in Vietnam, a period marked by significant sociopolitical and cultural transitions. Initially introduced as a moral and ethical philosophy from China, Confucianism underwent a complex process of localization, blending with indigenous Vietnamese beliefs and practices as well as Buddhism and Taoism. Through historical records, literary works, and ritual practices documented in “The Complete Annals of Đại Việt” and other classical texts, this study delves into how Confucianism not only served as a guiding principle for governance, education, and social norms but also manifested religious aspects that influenced spiritual and religious life in Vietnam. The religious aspects of Confucianism during this era are evident in several key areas. Firstly, the concept of Heaven (Tian) and the Mandate of Heaven played a crucial role in legitimizing royal authority, with rulers and Confucian scholars frequently invoking divine will to justify political actions and social order. This sacralization of monarchy underpinned by Confucian ideals facilitated the integration of Confucianism into Vietnamese spiritual life. Secondly, the incorporation of Confucian rituals and practices, such as the Heaven Worship Ceremony (Tế Giao) and the veneration of Confucius and other sages at the Temple of Literature, highlights the religious dimensions of Confucian practice, emphasizing reverence, filial piety, and the moral obligations of rulers and subjects alike. Moreover, the article discusses how Confucianism interacted with and was influenced by Buddhism and Taoism, leading to a syncretic religious landscape in Vietnam. This interaction is illustrated through the blending of Confucian principles with Buddhist and Taoist ideals, affecting notions of kingship, governance, and the cosmological order. In conclusion, the religious aspect of Confucianism during the Ly-Tran dynasties significantly contributed to the shaping of Vietnamese identity, governance, and cultural heritage. By examining the religious dimensions of Confucianism, this article provides a more nuanced understanding of its role in Vietnamese society, highlighting the complex interplay between philosophy, religion, and politics in historical Vietnam.

Religious Narratives in Dramas Based on Islamic Themes: A Case Study of Umera Ahmed’s Dramas

TV drama is an effective persuasion tool due to its storytelling feature. Pakistani TV dramas are watched across the globe, and its viewers have a strong admiration for the portrayal of fundamental issues in its stories. Pakistani TV dramas have explored religion and spirituality while focusing on social issues. The present study aims to see how Islam has been represented in religious theme-based dramas and to what extent the religious content is relatable to viewers with different religious identities. In this regard, content analysis of three religious theme-based dramas of writer Umera Ahmed was conducted. The findings highlight the major religious dimensions portrayed in selected TV dramas and repeated representations of religious virtues valued in religions other than Islam, like the authority of God, the concept of heaven and hell, the importance of forgiveness, and human rights.

Ясауидің «Диуани Хикметі» мен Дантенің «Құдыретті комедиясында» бейіш пен тозақтың бейнеленуі

The aim of the paper is a comparative analysis of the verbal aitys of heaven and hell in the «Divani Hikmet» by Khoja Ahmed Yasawi with samples of aitys characteristic of the Turkic verbal art, as well as with the description of heaven and hell in the «Divine Comedy» by Dante Alighieri. The spiritual, philosophical and artistic value of Yasawi’s Hikmet is considered, and the concepts of heaven and hell in the consciousness of mankind are studied.It is religiously justified in the sacred scriptures that a soul in the afterlife falls into one of two worlds, depending on its actions in this world. The image of heaven and hell became the basis of sacred books and works of art.Yasawi provides great humanistic ideals, providing a controversy between heaven and hell. The fact that a person’s moral existence is assessed by conscientiousness, as well as the principles of spiritual value are most clearly expressed in the text of verbal competition.The purpose of aitys is to defeat the opponent with meaningful words. Hikmet takes the form of aitys as a genre in harmony with the Turkic verse in content and form, and an effective way of conveying thoughts.

先秦 시대 天命觀의 전개

This work will study the outlooks on the mandate of Heaven in pre-Qin period, as one of philosophical studies on the relations between Heaven & Human beings, the core of ancient thoughts in East Asian traditional history & culture. The 1st chap. is introduction, it will mention the theories on concepts of Heaven and a thesis that the Human models the Heaven as a leading study. The 2nd chap. will defy some definitions of the mandate of Heaven, the road(way) of Heaven, and Heaven’s vengeance as a punishment to disobedience against Heaven’s Will. The 3rd chap. will introduce main theories on three step developments of the outlooks on the mandate of Heaven in pre-Qin period mainly concerning works in the continent of China, which show an epoch-making change before and after reform & opening of socialist market economy. To the end of 20th century, researches in the continent of China were faithful (devoted) to historical materialism of Marxism and disparage the religions & faiths as a political tool & a narcotic against the people’s will. But from the beginning of 21st century, researches approve the positive functions of religions in the human history & culture, so appreciate developments of the outlooks on the mandate of Heaven in pre-Qin period. Then this work will try the author’s own analysis & criticism based on classical literatures. ｢on｣; (documen-tary) records; documents The 4th chap. is the outlook on the mandate of Heaven and the thought on disasters from Heaven in Yin(殷) dynasty. The 5th chap. is the outlook on the mandate of Heaven and the thought on disasters from Heaven in West-Zhou(西周) dynasty. The 6th chap. will survey and comment on the changes of the outlook on the mandate of Heaven in Spring & Autumn(Chun-Qiu) period and Warring States period. Lastly the 7th chap. will come up with an the author’s own idea of the probability of the historical, philosophical, and universal(or cosmic) origin of the outlook on the mandate of Heaven. The 8th chap. is a brief conclusion. The author of this work anticipate that some able students may have interest in this subject and accomplish further more deepening inquiry.

ABOUT USE WİTH THE TAMGAS OF “GOD” AND “PARADISE” IN TURKISH ART

İnanış noktasında, Tanrı ve Cennet gibi kavramlardan her biri genellikle semavi dinlere inanan kişilerin karşılaştığı öncelikli kutsal kavramlardandır. Bu iki kavramın sanata yansımaları, soyut birer kavram oldukları için, semboller yoluyla olmak durumundadır. Türk sanatında yer alan sembolik işaretlerin kullanımı, damga vurma geleneği ile doğrudan bağlantılıdır. Damga, Türk devletlerinin ve halklarının kendi benliklerini yansıttığı simgeler olarak, hemen her türlü malzemede kullanılmıştır. Türk sanatında karşılaşmış olduğumuz Tanrı ve Cennet damgalarının beraber kullanımı, Orta Asya’dan ve İran bölgesinden Anadolu’ya kadar, yoğunlukla mimari gelenek yoluyla taşınmıştır. Çalışmamızda örneklerle izlerini takip ettiğimiz bu kutsal geleneğin taş, alçı, tuğla, kerpiç, çini gibi pek çok malzemede, ince bir işçilikle uygulandığını görmekteyiz. 
 Birer sanat eseri olarak üretilmiş bu damgaların beraber kullanımı, Cennet ve Tanrı kavramlarının, insan zihnindeki anlamlarının benzerlik göstermesi ile yakından ilgilidir. Bu çalışmada, Türk damgalarından kutsallık ifade eden Tanrı ve Cennet damgalarının beraber kullanımı, anlam noktasında irdelenmiş ve sorgulanmıştır.

Resurrect Multicultural Islamic Education in Indonesia

Indonesia in multicultural education has not yet shown significant results within the framework of multicultural education, even though Islamic education in Islamic boarding schools has unconsciously implemented it first. This study aims to describe, analyze and interpret how to revive multicultural Islamic education in Indonesia. This type of research is qualitative with literature review method. The main objects in this research are books, journals, articles, and other scientific literature related to the research topic. Social theory and multicultural theories are also searched by researchers and collected as complementary data. After the data is collected, it is reviewed and analyzed using the interactive model theory of Huberman and Saldana (2014). From the results of the analysis it was found that: 1) Multicultural Islamic Education is a paradigm of the social life of the world community which is united in the celestial ontology (Al-Qur'an and Al-Hadith along with the principles of the imams); 2). The ideas and mission of Ibn Khaldun's education which are oriented towards the friendliness of the world's values and the values of the hereafter, deserve to be used as a reference and reference for the implementation of Multicultural Islamic Education; 3). Islam, with its slogan that originates from heaven, as rohmatan lil'almin, implies that there is no element of distinction between all earthly creatures with all their labels (religion, culture, customs, ethnicity, language, class) and other diversity. 4). The symbol of Bhinneka Tunggal Ika, which is in line with the concept of heaven, should not only be used as a motto, but must be instilled into the foundations of community education life. 5). Textbooks of Islamic Education that are friendly, tolerant, uphold mutual understanding and respect need to be printed and campaigned on a large scale. 6). There is a need to integrate various histories into historical subject units, because history is an original and liner fact. It is with history that we know the conditions of the beginning, the golden age, the destruction and the rise of the former nations with all their behavior, morals and ethics. The results of this study are expected to be used as information and references for other researchers with literature studies on Multicultural Islamic Education.

謠讖의 歷史서술 기능 연구 - 魏·晉·南北朝 지괴필기를 중심으로

Rumor Prophecy is a free song without melody. It existed during the pre Qin period, and the typical form is children’s folk rhymes. Rumor prophecy has been called Shiyao in the period of Wei Jin Southern and Northern Dynasties. There’s no strict classification about it. The name has first appeared in the Northern Song Dynasty. In the field of literature research, rumor prophecy research is not quite active. However, throughout previous studies, it has been discussed in detail with origin, poetic style, and rhetorical about it. Rumor prophecy is both “rumor” and “prophecy”. Since the Western Han Dynasty, people used to understand rumor prophecy as an auspicious sign and calamity. It also has special political effects, the system of symbol is based on traditional thought about the concept of heaven. Therefore, as prophecy symbol, the narrative provides more narrative space. Record of strange is regarded as history during the period of Wei Jin Southern and Northern Dynasties. actually, it is a review of historical facts. Record of strange often describes historical events through rumor prophecy. so if comparison and analysis it with historical records, it’s not hard to find that rumor prophecy’s narrative logic is follows traditional Confucian thought and culture. Politically, it contains Confucian thought system and is closely related to scholars. In Wuxing theory’s cultural context, this is also a critical and prophetic public opinion after moral evaluation. Because it’s a kind of “poetry expresses ambition”. Since the “poetry origins in emotion” has been popular in Jin Dynasty, rumor prophecy began to show emotional expression. also, the content about the funeral in it embodied the scholar’s cultural thought at that time. From this point of view, the cultural thoughts and values embodied in rumor prophecy are more closely related to scholars.

The Concept of Heaven in Drawings by French Muslim Children

The Concept of Heaven in Drawings by French Muslim Children

Ethos in Early Chinese Rhetoric: The Case of “Heaven”

Though applicable in many Western historical-cultural settings, the Aristotelian model of ethos is not universal. As early Chinese rhetoric shows in the example of cheng-yan or “ethos of sincereness,” inspiring trust does not necessarily involve a process of character-based self-projection. In the Aristotelian model, the rhetor stands as a signifier of ethos, with an ideology of individualism privileged, whereas Chinese rhetoric assumes a collectivist model in which ethos belongs, not to an individual or a text, but rather to culture and cultural tradition. This essay will be concentrating on the concept of Heaven, central to the cultural and institutional systems of early Chinese society, in an attempt to explore collective ethos as a function of cultural heritage. Heaven, it shall be argued, plays a key role in the creation of Chinese ethos. This essay will also contrast the logocentrism of Western rhetorical tradition with the ethnocentrism of Chinese tradition. The significance of Heaven in its role as a defining attribute of Chinese ethos is reflective of a unique cultural heritage shaped by a collective human desire in seeking a consciousness of unity with the universe. Just as there are historical, cultural, and philosophical reasons behind logocentrism in the West, so the ethnocentric turn of Chinese rhetoric should be appreciated in light of a cultural tradition that carries its own historical complexities and philosophical intricacies.

마테오 리치와 대순사상의 관계성에 대한 연구

In Daesoon Thought, Matteo Ricci is regarded highly as a Jongjang, ‘religious leader,’ (of Christianity). This paper deals with the life and philosophical/theological thought of Matteo Ricci as homo-religiosus from the perspective of phenomenology of religion. Examining his historical background and biographical sketch, I will analyze Ricci’s understanding of God, humanity, and salvation and re-evaluate his relationship with Daesoon Thought. Matteo Ricci, born in Italy, became a Jesuit missionary to China and transmitted various products of western civilization. Accepting the pro-cultural approach of Jesuit mission, he applied it to Chinese culture and language by learning the Chinese language and regarding Chinese people as his friends. This was a sympathetic way to transmit Western religion and culture while on Chinese soil. He suggested eight reasons to look towards the future of China with optimism and taught Chinese people his Christian message through his indirect means of understanding and persuasion. In China, Jesuit missionaries called the Christian God ‘Tianzhu (Cheonju in Sino-Korean),’ meaning Lord of Heaven. Ricci identified the Confucian notion of ‘Shangdi (Sangje in Sino-Korean),’ meaning Supreme Emperor (or God) with Tianzhu. While translating Confucian scriptures, he found the common ground between Confucianism and Christianity to be the monotheism of ancient Confucianism. He criticized the concepts of God in Buddhism and Daoism, and justified the Christian doctrine of God by way of a Confucian understanding of deity. Ricci’s understanding of humanity was based on his Christian faith in creation, and he criticized the Buddhist concept of transmigration. He proposed Christian ethics and doctrine of salvation by using discourse on the afterlife and in particular, the concepts of heaven and hell. Concerning the relationship between Daesoon Thought and Ricci, the following aspects should be examined: 1.) Ricci’s contribution to the cultural exchanges between East and West, 2.) his peaceful approach to his mission based on dialogue and persuasion, 3.) the various activities conducted by Ricci as a Christian leader, and 4.) his belief in miraculous healings. His influence on Korea will likewise be explored. Ricci’s ultimate aim was to communicate with Asian people and unify East and West under a singular worldview by emphasizing the similarities between the Christian and Confucian concepts of God.

The Emergence of the Notion of Predetermined Fate in Early China

This essay depicts the emergence of the notion of predetermined fate in early China by focusing on the changing meaning of the word ming 命. Many scholars have long interpreted the term ming in the Lunyu 論語 as a kind of inevitable fate, but I show that it is still subject to change depending on the will of an anthropomorphic Heaven. In the Warring States period, however, Heaven became increasingly conceived as following fixed patterns in its behavior, and the growing belief in the validity of these patterns lead to the idea that the course of the future is more or less fixed and predictable. I argue that the idea of predetermined and predictable ming was a result of these changed conceptions of Heaven and the future.

Uruthiporul in Seera puranam

It is mentioned that the epics should contain the four objectives worthy of human pursuit, namely, ‘aRam’ (ethics), ‘poruL’ (economy), ‘inpam’ (joy) and ‘viiDu’ (heaven). These four objectives are mentioned as ‘purusharthams’ in Sanskrit. Dharma, artha, kaama and moksha are the equivalents for aRam, poruL, inpam and viiDu. However, the concept of moksha is not found anywhere in the Sangam literature. It came into existence by the influence of Sanskrit and the literary writings of the northern writers. Raj Gowthaman is of the opinion that the ‘trivarkkam’ of the north tradition is called aRam, poruL and inpam in Tamil and the left out ‘moksha’ in ‘chaturvitha purushartham’, i.e., the four objectives of human pursuit did not exist as ‘viiDu’ during Sangam period. It could be said even clearly the concept of northern tradition based ‘moksha’ was not there with religious connotation in the Sangam society. Rebirth, heaven, elite, heavenly immortal, world of the dead, world of deities-all are included in the poet’s poetic tradition’. Including the objectives of human pursuits in epics, a rule was set in the grammar. ‘Seera puranam’ talks about the first three objective of human pursuit. Except in Buddhism and Jainism, the concept of heaven could be found in all the religions. It is discussed in Vedic religions. Islam refers heaven as ‘the world of the dead’. Seera puranam mentions, however, all the four objectives.

’Blessed are the Dead Which Die in the Lord’: Andrew Fuller on the Beatific Vision

Abstract This essay examines the funeral sermon given by the Baptist theologian Andrew Fuller (1754–1815) for his friend and deacon Beeby Wallis in 1792 as a vantage-point from which to pursue reflection on Fuller’s concept of heaven and the beatific vision. The sermon has two main themes: the rest and rewards of those who die in Christ. The essay examines how Fuller interprets both of these phrases and then, looking at the rest of Fuller’s corpus, notes that ultimately God himself is the believer’s reward.

Xunzi on Heaven, Ritual, and the Way

In this article, I analyze the textual evidence and arguments in support of two fundamentally diffierent ways of interpreting Xunzi's conception of Heaven (tian) and its relationship to his conceptions of ritual (li) and the Way (dao). Aft er contrasting the general features of impersonal versus theistic interpretations of Xunzi's conception of Heaven, and of what I term human-centered versus Heaven-centered interpretations of his conceptions of ritual and the Way, I next consider the views of two leading proponents of a theistic and Heaven-centered interpretation of Xunzi, Edward Machle, and Paul Goldin. I argue that the textual evidence and arguments that Machle and Goldin use to support their respective interpretations of Xunzi's philosophy are inadequate, and that the weight of textual evidence best supports an impersonal and human-centered interpretation of his views on these matters.

Mystical and monotheistic motives in ancient Chinese “Book of Songs”

The purpose of the article is to explore main mystic and monotheistic motives in Chinese ancient “Book of Songs”. The historical circumstances of its genesis, including the hypothetical reconstruction of ancient Chinese beliefs and the intellectual atmosphere of the studied period are observed. The article explores the main religious themes in ancient Chinese poetry, especially in the part of Hymns and part of Big and Small Odes in the “Book of Songs”.This paper tries to systemize main mystic motives in ancient Chinese Poetry. Also one of the most important tasks of this article is to study ancient Chinese monotheistic believes. The focus is on the concept of Heaven as the reflection of the highest mystic power in ancient Chinese literature and the role of the cult of Heaven in ancient China. The heaven power is personalized by figure of the Heaven Emperor, who is believed to be the world ruler in cognitive conceptual system of the Book of Songs. The urgency of the paper concerns the analysis of the structure of the “Book of Songs” and the history of its current version (“Mao Shi”). In particular it is important to systematize all hymns and songs that include mystical motifs and monotheistic component of the classical ancient Chinese culture.The Book of Songs contains the key monotheistic motives of the cult of Heaven and it’s emperor, the legend about the contact of ancient Chinese princes with higher heavenly powers, the heavenly emperor, which is the source of monotheistic and theistic beliefs in the culture of ancient China. Poetry “Book of Songs” greatly influenced the further development of Chinese literature, literature in the countries of the Far East, Central and Southeast Asia. The observing of this influence is a perspective direction for further scientific research.

HEAVEN

The concept of Heaven raises innumerable difficulties but is so attractive that many may wish to believe in the idea regardless of any arguments against it. Even though unreasonable, it might play a positive role in some lives.

Servants of Heaven: the place of virtue in the Confucian cosmos

Understanding Heaven and its governance or decree is essential to the Confucian ethos. Yet recent scholarship displays deep disagreements on how Heaven (tian 天) and its decree (ming 命) are to be understood. Contrary to some recent scholars, in this paper I argue that the conception of Heaven and its decree within the Analects and the Mencius is quite consistent and unified, and so is its ethical status. I argue that Heaven is the physical heavens, understood as a divine agency that brings into being and orders every particular thing that exists. I further argue that Heaven is a beneficent force that humans should strive to harmonize with, and that Heaven’s beneficent character is reflected in its decree, the content of its governing agency. In particular, the moral standard Heaven sets for human activity is part of a coherent order it establishes for the world and actively works to realize, in part through the actions of its chosen servants. Like the ancient sage kings, Confucius and Mencius regard themselves as partners with Heaven in carrying out its designs, conspiring with Heaven to fulfill its decree and put into effect its pattern of benevolent governance.

Zhang, Yongchao 張永超, and Liu Junli 劉君莉, Between Heaven and Man: New Discussions on the Confucian and Taoist Concepts of Heaven and Man天人之際——儒道天人觀新論

Zhang, Yongchao 張永超, and Liu Junli 劉君莉, Between Heaven and Man: New Discussions on the Confucian and Taoist Concepts of Heaven and Man天人之際——儒道天人觀新論

ПОНЯТИЕ НЕБА И СУДЬБЫ ВО ВЬЕТНАМСКОМ КОНФУЦИАНСТВЕ XVI-XVIII ВЕКОВ

ПОНЯТИЕ НЕБА И СУДЬБЫ ВО ВЬЕТНАМСКОМ КОНФУЦИАНСТВЕ XVI-XVIII ВЕКОВ

Chance and Necessity in Zhu Xi's Conceptions of Heaven and Tradition

Discussion of the relationship between chance and necessity in the West goes back at least to Democritus in the fifth century BCE , and was highlighted again in the twentieth century by Jacques Monod in Chance and Necessity. Monod contrasted “teleonomic” (directional but not directed) biological evolution with “teleologic” (purpose-driven) Biblical theology. This article uses that distinction in examining Zhu Xi’s concepts of Heaven (in particular the “mandate” or “givenness” of Heaven) and tradition (focusing on the normative Confucian tradition, the “succession of the Way” or daotong). The result sheds light on the unique combination of rationality and transcendence in Neo-Confucian thought.