HINDUISM

Santana Dharma Hinduism is often referred to as Santana Dharma, a Sanskrit phrase meaning "the eternal law". Where does the name Hindu come from? The word "Hindu" comes from the name of the river Indus, which flows 1800 miles from Tibet through Kashmir and Pakistan to the sea. What is the symbol of Hinduism? Aum is the main symbol of Hinduism. It is the sound heard in deepest meditation and is said to be the name most suited for God. What do Hindus believe? For many Hindus, religion is a matter of practice rather than of beliefs. It's more what you do, than what you believe. Hindus believe in a universal soul or God called Brahman. Brahman takes on many forms that some Hindus worship as gods or goddesses in their own right. Who are the Gods of Hinduisms? Brahma - known as the Creator - symbolizes the aspect of the Supreme Reality that brings forth the creation. For

this very reason, Hindus call Lord Brahma the Creator of the universe. Vishnu - known as the Preserver - represents the aspect of the Supreme Reality that preserves and sustains the universe. Shiva (Siva)- known as the Destroyer - represents the aspect of the Supreme Being (Brahman of the Upanishads) that continuously dissolves to recreate in the cyclic process of creation, preservation, dissolution and recreation of the universe. What is the Hindu way of life? Four Purposes of Life 1. dharma - fulfill moral, social and religious duties 2. artha - attain financial and worldy success 3. kama - satisfy desires and drives in moderation 4. moksha - attain freedom from reincarnation How can Moksha be achieved? The Hindu can choose one or all four of the paths: 1. The path of knowledge - Jnana-Yoga Spiritual knowledge -leading to the knowledge of the relationship between the soul (atman) and God (Brahman) 2. The path of meditation - Dhyana-yoga The idea is to concentrate so you can reach

the real self within you and become one with Brahman 3. The path of devotion - Bhakti-yoga Choosing a particular god or goddess and worshipping them throughout your life in actions, words and deeds. 4. The path of good works - Karma-yoga This involves doing all your duties correctly throughout your life. Four Stages of Life 1. brahmacharga - school years - grow and learn 2. grhastha - marriage, family and career 3. vanaprastha - turn attention to spiritual things 4. sanrgasu - abandon world to seek spiritual things Ten Commitments 1. Ahimsa (Non-violence) - do no harm 2. Satya (Truth) - do not lie 3. Asteya (No desire to possess or steal) do not steal 4. Brahmacharya (Celibacy, non-adultery) do not overindulge 5. Aparigraha (Non-corrupt) - do not be greedy 6. Saucha (Cleanliness) - be clean 7. Santosha (Contentment) - be content

8. Tapas (Austerity, perseverance, penance) - be self-disciplined 9. Svadhyaya (Reading of scriptures) study 10. Ishvara Pranidhana (Regular prayers) surrender to God What are the influences of Hinduism worldwide? Reincarnation - a belief that the soul is eternal and lives many lifetimes, in one body after another. Hindus believe that all forms of life contain a soul, and all souls have the chance to experience life in different forms. The soul is sometimes born in a human body, sometimes in an animal body and sometimes in a plant body etc. Hindus believe that existence of this cycle is governed by Karma. Karma the cause of our particular destiny. Misfortunes in our present life are the result of acts that we have committed in the past. In the same way, our actions in our present lives will determine our fate in the lives that follow. Hindus therefore aim to live in a way that will cause each of their lives to be better than the life before. Yoga means union. The goal of Yoga is not to achieve peace within, channeling, or the working of miracles, but the

acquirement of knowledge. In fact, the Yoga doctrine insists that physical and mental training should be used only as a means to spiritual needs. Yoga practice forms a ladder to perfect knowledge through eight stages: selfcontrol, religious observance, postures, regulation of the breath, restraint of the senses, steadying of the mind, meditation, and profound contemplation. Vegetarianism - encompasses the practice of following plant-based diets (fruits, vegetables, etc.) There are three main reasons for this: the principle of nonviolence (ahimsa) applied to animals, the intention to offer only "pure" (vegetarian) food to a deity and then to receive it back as prasad, and the conviction that non-vegetarian food is detrimental for the mind and for spiritual development. "Nonviolence is the highest duty and the highest teaching," as advocating a vegetarian diet. HINDUISM AND EDUCATION Important means to achieve 4 aims of human life. 1. Dharma (virtue) 2. Artha (wealth) 3. Kama (pleasure)

4. Moksha (liberation) Means by which an individual can gain knowledge, control his desires, perform his obligatory duties with a sense of detachment and devotion to God. Belief that a person who is initiated to education is born twice. First: PHYSICAL Second: SPIRITUAL The basic difference between god and asura (demon): the former uses his knowledge for the welfare of others and the latter for his own selfish aims. GURU Remover of darkness A god in human form: Brahman. Responsible for spiritual knowledge.

GURUKULA SYSTEM Gurukula literally means a place where shishyas (aspirants of knowledge) associate with the Guru to get enlightened. Guru "teacher" or "master"; kula "extended family The basic principle of gurukula system is learning by serving. Shisyas learn

lessons by first serving the guru. Shisyas live in proximity of the guru, almost in the same house. They serve their guru in his day-to-day life, even in his mundane chores such as cooking, washing clothes, fetching water etc. The set up of the system is usually in remote areas where there is no disturbance. This environment is very conducive for learning. He teaches subject matter of Vedas, art of using weaponry, music and self-defense. He teaches the students what is the aim of human life. What are the moral values that one has to imbibe to be a successful person in the human society. He teaches how can one disentangle himself from the complexities of material existence and how can one achieve the ultimate success. The guru gives this knowledge to his disciples through his own example. Hinduism emphasizes the importance of verification of truth through personal experience. SOURCES: Das, Subhamoy. The Basics of Hinduism. Retrieved December 5, 2011, from http://hinduism.about.com/od/basics/a/prin ciples.htm Gurukula The Gurukula System at a Glance. Retrieved December 6, 2011, from

http://in.ygoy.com/2010/05/18/gurukula%E2%80%93-the-gurukula-system-at-aglance/ Jayaram, V. Hindu Website. Hinduism & Education. Retrieved December 10, 2011, from http://www.hinduwebsite.com/hinduism/h_e ducation.asp Krupanidhi Educational Trust. Gurukula System. Retrieved December 6, 2011, from http://www.krupanidhi.edu.in/gurukula_syst em.php Intellectual Hinduism. Retrieved December 10, 2011, from http://intellectualhinduism.blogspot.com/20 08/02/ten-commitments.html Religion Facts. The Purpose of Life in Hinduism. Retrieved December 4, 2011, from http://www.religionfacts.com/hinduism/beli efs/purpose.htm Rood, Rick. Leadership U. Hinduism. Retrieved December 3, 2011 from http://www.leaderu.com/orgs/probe/docs/hi ndu.html Sekhar, Preethi. The education system in ancient India: Gurukulas. Retrieved December 11, 2011, from http://www.cicsworld.org/blogs/psekhar/20

06/11/the_education_system_in_ancien.htm l Woodlands Junior School. Hinduism. Retrieved December 5, 2011, from http://www.woodlandsjunior.kent.sch.uk/Homework/religion/hindu ism.htm

BUDDHISM
I. History Began in India, in approximately 528 BCE, with the enlightenment of Siddharta Gautama (563-483 BCE) who was born in Kapilavastu, known today as Nepal. II. The Four Signs A. First Sign: Old Man bent like a roof-beam, broken, leaning on a stick, tottering, sick, his youth all vanished. B. Second Sign: Sick Man a sick man, suffering, very ill, fallen in his own urine and excrement. Some people were picking him up and others were putting him to bed. C. Third Sign: Corpse a large crowd collecting, clad in many colors, and carrying a funeral bier. D. Fourth Sign: Recluse I am one who has gone forth. It means being thorough in the life of truth, thorough in the peaceful life, thorough in good actions, thorough in meritorious conduct, thorough in not harming, thorough in compassion to all living things. III. The Quest for Enlightenment He tried the leading ways of spiritual

transformation available in his society, seeking out the most highly esteemed teachers of his day. Having tried the ways of the most famous teachers of his day, and having found them inadequate, he realized that he would have to find his own way to solve the problem of suffering. He resolved to follow a middle way. IV. The Noble Fourfold Truth A. The First Noble Truth: The truth of what suffering is. Existence is a realm of suffering: from birth to growing old, becoming sick, and dying --- all life is suffering. The first truth is that life is suffering i.e., life includes pain, getting old, disease, and ultimately death. We also endure psychological suffering like loneliness frustration, fear, embarrassment, disappointment and anger. This is an irrefutable fact that cannot be denied. It is realistic rather than pessimistic because pessimism is expecting things to be bad. lnstead, Buddhism explains how suffering can be avoided and how we can be truly happy. B. The Second Noble Truth: The truth of conditioned arising of suffering. Suffering arises from desire. Wanting selfish pleasure, continued life, power, and/or material possessions can all

lead to suffering. The second truth is that suffering is caused by craving and aversion. We will suffer if we expect other people to conform to our expectation, if we want others to like us, if we do not get something we want, etc. Wanting deprives us of contentment and happiness. A lifetime of wanting and craving and especially the craving to continue to exist, creates a powerful energy which causes the individual to be born. So craving leads to physical suffering because it causes us to be reborn. C. The Third Noble Truth: The truth that suffering can be eliminated by eliminating its conditions. You must completely stop wanting things in order to cease desire. Only when no desire remains is enlightenment possible. The third truth is that suffering can be overcome and happiness can be attained; that true happiness and contentment are possible. lf we give up useless craving and learn to live each day at a time (not dwelling in the past or the imagined future) then we can become happy and free. D. The Fourth Noble Truth: The Noble Eightfold Path. The way to attain enlightenment and stop suffering is to

follow the Eightfold Path. V. The Noble Eightfold Path A. Right View Seeing things as they are. This direct seeing is the complete illumination of things just as they are in themselves and not as limited by concepts and theories. All things are of the nature of interdependent arising. B. Right Intention Right thought is expressed in the intention to free oneself from all craving, ill-will, hatred, and violence. It is the intention to act only out of love and compassion. C. Right Speech To avoid all talk that will hurt either oneself or others, and to speak pleasantly in ways that will help overcome suffering. Prohibits: lying; slander, character assassination, and talk that might bring about hatred, jealousy, enmity, or discord among others; harsh or rude talk, malicious talk, impolite or abusive language; idle or malicious gossip and foolish chatter. It means knowing the time and place for which certain talk is appropriate, implying that sometimes one should maintain noble silence. D. Right Action

It means that ones actions should aim at promoting peace and happiness, respecting the well-being of all living things. E. Right Livelihood Requires that ones living is earned by means that are honorable, useful, and helpful. F. Right Effort Includes preventing evil and unwholesome states of mind from arising; getting rid of evil and unwholesome states of mind that may already exist; bringing about good and wholesome states of mind; and developing and perfecting good and wholesome states of mind already present. G. Right Mindfulness Being aware of and attentive to all of ones activities including the activities of the body; sensing and feeling; perceiving; and thinking and consciousness. H. Right Concentration Refers to a focusing of consciousness that enable one to see deeply into something. VI. Basic Teachings and Concepts A. Body and Soul Buddhists believe that they are temporary vessels in this world and that until they attain enlightenment or Buddhahood, they

do not know their own self or soul. Buddhists believe that there is no sense of self or soul when in this world. B. Karma Karma is the law that every cause has an effect, i.e., our actions have results. It underlines the importance of all individuals being responsible for their past and present actions. C. Reincarnation Every living being experiences repeated lives on earth and has the opportunity to improve its next birth by performing good deeds in a current life. He will continue to be reborn until enlightenment is achieved. Enlightenment brings the ultimate goal of nirvana, the final death, that marks release from the cycle of rebirth and suffering. D. Nirvana It is the supreme state free from suffering and individual existence. It is a state Buddhists refer to as "Enlightenment." It is the ultimate goal of all Buddhists. The attainment of nirvana breaks the otherwise endless rebirth cycle of reincarnation VII. The Five Precepts A. Avoid killing, or harming any living thing. B. Avoid stealing --- taking what is not yours to take.

C. Avoid sexual irresponsibility. D. Avoid lying, or any hurtful speech. E. Avoid alcohol and drugs which diminish clarity of consciousness. The underlying principle is non-exploitation of yourself or others. The precepts are the foundation of all Buddhist training. With a developed ethical base, much of the emotional conflict and stress that we experience is resolved, allowing commitment and more conscious choice. Free choice and intention is important. It is "I undertake" not 'Thou Shalt. Choice, not command. VIII. Buddhism Influences in Modern Education Buddhist education taught monks, nuns and lay-persons to be compassionate, understanding, patient listeners and wellbalanced individuals. Very early monastic education seems to have focused upon instructions on the Buddhist doctrines, on the rules of discipline and on the accounts of the previous lives of the Buddha. Education shifted from the home of the teacher to the monastery. Buddhist system of education was monastic. We also know that people of all castes were admitted to Buddhist Sangha, and in Buddhist centers of learning, admission was open not only to monks and nuns but, also to other seekers of knowledge and

learning, even to non-Buddhists, irrespective of caste and sect. It was controlled by a collective body of teachers. All teaching was imparted by word of mouth without the use of books. During the course, there was unrestricted freedom to argue, to dispute, and debate and each was expected to think reason and decide for himself all matters of Vinaya and Dhamma. Monks and nuns were also trained in various cultural subjects, in the tenets of other faiths and in systems of philosophy. The Buddha adopted various methodological approaches for teaching and learning to monks and nuns as Gradual Approach, Illustrative Approach, Analytical Approach and Experimental Approach. The Goal of Buddhist Teaching oThe goal of Buddhist education is to attain wisdom. The Core of Buddhas Teaching o3 Major Points Discipline Meditation Wisdom oWisdom is the goal and deep meditation or concentration is the crucial process toward achieving wisdom. oDiscipline through observing the precepts, is the method that helps one achieve deep meditation; wisdom will then be realized naturally. The Buddhist belief system prescribed

reasoning based on investigation as the means for determining ones dhamma (moral duty). Buddhism developed a very sophisticated philosophical system in which social ethics were integrated with rational investigation of human nature, social organization, and the physical world. References: About Buddhism. Online: http://www.thebigview.com/buddhism/. An Introduction to Buddhism. Online: http://webspace.ship.edu/cgboer/buddhaint ro.html. Basic Buddhism Guide. Online: http://www.buddhanet.net/e-learning/basicguide.htm. Buddhism. Online: http://www.bbc.co.uk/religion/religions/bud dhism/. Buddhism: Introduction. Online: http://library.thinkquest.org/28505/buddhis m/soul_.htm. Forsgren, Krista and Benskin, Elizabeth. The Art of Buddhism: A Teachers Guide. Washington D.C., USA: Smithsonian Institution, 2001. Koller, John M. Asian Philosophies, 5th Edition. New Jersey, USA: Pearson Education, Inc., 2007. Kung, Ven Master Chin. Buddhism as and Education. Online: http://www.buddhanet.net. Philosophical Paradigms from Ancient India: Ethics, Doctrines of Impermanence and

Change; Buddhist Ideology. Online: , 2005. Sharma, Anita. Buddhist Education and Empowerment of Women in Early Buddhism. Delhi, India: University of Delhi, Department of East Asian Studies. Online.

TAOISM
INTRODUCTION Taoism (also spelled Daoism) is based on the teachings of the Tao Te Ching, a short tract written in the 6th century BC in China. There are two main strands and schools within Taoism: (1) Philosophical Taoism and (2) Religious Taoism. Scholars now say that the two are not as strongly distinguished as once thought. While Confucianism concerns itself with the social and moral side of life, Taoism focuses on the individual, spiritual life. HERE ARE SOME BELIEFS FUNDAMENTAL TO TAOSIM: The Tao o The Tao is the mysterious natural order of the universe. But paradoxically, what the sages have most often said about the Tao is that nothing can be said about it. oThe Tao is something formlessly fashioned, that existed before Heaven and Earth. Its name we do not know, Tao is the byname we give it. It has no characteristics, yet it is not nothingness. In fact, it is better understood as everythingness, as it contains within itself all potential characteristics.

Living in Accordance with the Tao o The best way to live is in harmony with the natural course of things (the Tao). A Taoist does not struggle, oppose or strive. Instead, he practices wu-wei (nonaction). Wu-wei does not mean doing nothing or doing things in moderation. To practice wu-wei is to so orient oneself with the Tao that ones actions go unnoticed. Some of the Taoist Political Teachings oThe Taoist ruler seeks to undo the cause of troubles coming from too many prohibitions and prescriptions, too many philosophical contentions. Taosim believes that by a government of non-action, he is to keep the people healthy but ignorant, protecting them from the excesses of knowledge. oThere is no need for a ruler-subject relationship. Chi o Ch'i (also spelled Chi or Qi) is a fundamental concept in Chinese philosophy and culture. Found in Chinese traditional religion but especially Taoism, Ch'i literally means "air" or "breath," but as a concept it refers to the energy flow or life force that is said to pervade all things. o The quality, quantity and balance of Ch'i is believed to be essential to maintaining health and achieving a long life. o In addition to living a healthy life (both

physically and psychologically), Ch'i can be regulated through practices like breath control, Ta'i Chi, massage and acupuncture. Nearly all techniques in traditional Chinese medicine are based on the concept of Ch'i. o The traditional Chinese art of placement and arrangement of space called Feng Shui is also based on the flow of ch'i. The retention or dissipation of ch'i is believed to affect the health, wealth, energy level, luck and many other aspects of the occupants of the space. Color, shape and the physical location of each item in a space affects the flow of ch'i by slowing it down, redirecting it or accelerating it, which directly affects the ch'i of the occupants. Death, After-Life and Immortality oDeath is a transformation from being to non-being. It should neither be feared nor desired. o The spiritual beings of primary importance in religious Taoism are the Immortals (Xian in Chinese). These super-humans or "perfected persons" (chen jen) came to be worshipped and emulated by Taoists. These beings dwell far away in an untroubled place, where they experience an effortless existence of physical freedom. They are ageless, eat nothing but air, drink nothing but dew, and enjoy the power of flight. oAs there is no strict separation of spirit

and matter in Chinese thought, they look forward to the survival of the whole person, including the body. Because of this, different techniques were developed for the proper cultivation of life: breathing techniques, martial arts, herbal medicine, yoga, acupuncture, etc. These practices contribute to the proper balance of energy or chi within the body. oTaoists focused on finding or making the elixir of life. Their belief that men and women could become Imortals led to the practice of alchemical experiments. They were pioneers of scientific experimentation, and made certain discoveries of lasting value to various fields, including chemistry, medicine and pharmacology. oHowever, like Christian and Muslims, other Taoists, believe that true immortality can only be attained upon physical death. While on earth, an aspiring immortal should strive to make progress in meditation and moral striving. oOther Taoists believe that inside the body are thousands of gods. By exercises and meditation, especially by emptying the heart of all distractions and attachments, one may obtain help from the gods to cure sicknesses and drive away toxins, eventually producing within oneself an immortal body. TAOISMS IMPACT ON EDUCATION AND LIFE:

In the Western world, when we think of education, we generally think of schools and universities. These are the institutions through which we achieve our learning. In the Taoist tradition, institutions are regarded with suspicion. Institutions are viewed as going against nature by forcing people to be what they truly are not. However, for the Taoist, education is a solo quest without walls or boundaries. The Taoist seeks to understand the naturalness of everything as it exists in the present. Instead of trying to know each separate piece, the Taoist tries to understand the whole, for the whole is the Tao. For example, we can say that we know someone, but we do not understand them. But to say that we understand someone, is that not better than saying that we know them? In Taoism, the key is not to know something; the key is to understand it. One goes about this through self-education and transformation. This kind of education is also natural; it just needs to be recognized as such and developed to its fullest. In addition, the Taoist is an educator in a sense. The Taoist teaches by example. Lao Tsu said, "...The Master, by residing in the Tao, sets an example for all beings..." Naturally, when others see one who is enlightened, they will realize it, and they will learn. In Taoism, an exceptional teacher is unknown to his or her subjects.

It is self-education, and not institutional education, that is the most important. We must know the importance of self realization and understand how we fit into the whole. We must teach others by example. This is a very important form of education. In this way, we will be better prepared for the greater education that is life itself. Although Taoism falls under the category as one of Chinas top three religions, it can be used as a tool in todays society. The philosophical aspect of Taoism can be used as a guide to how one should deal with situations that arise. For example, the simplicity theme teaches one to slow down the fast paced life of todays world. The people in todays society remain on a constant Ive got to go pattern. People are busy all the time either working or doing recreational activities to fulfill their desires. The Taoist way of life teaches to let all of those desires go. The Taoist way teaches to remain in harmony and to see things in simplicity by comparing or even being in one with nature the truest simplicity in life. By todays standard of living this goal seems to be near impossible. Yet, the Tao simply says to be content with what you have; rejoice in the way things are. When you realize there is nothing lacking, the whole world belongs to you. Because of its core beliefs, Taoism has great influence not just in the field of health, alchemy and medicine, but also education. Surely, it has

contributed a lot in the modern-day world.

CONFUCIANISM
Confucius (551478 BC) Date founded: 6th-5th cent. BC Place founded: China Founder: Confucius (551-479 BC) Adherents: 5-6 million CORE BELIEFS/ VALUES - The main principle of Confucianism is ren ("humaneness" or "benevolence"), signifying excellent character in accord with li (ritual norms), zhong (loyalty to one's true nature), shu (reciprocity), and xiao (filial piety). Together these constitute de (virtue). - Confucianism is characterized by a highly optmistic view of human nature. The faith in the possibility of ordinary human beings to become awe-inspiring sages and worthies is deeply rooted in the Confucian heritage (Confucius himself lived a rather ordinary life), and the insistence that human beings are teachable, improvable, and perfectible through personal and communal endeavour is typically Confucian. - Confucius regarded Heaven (T'ien) as a positive and personal force in the universe; he was not, as some have supposed, an agnostic or a skeptic.

Beliefs and Practices: 1. All humanity is good and always striving to be better, be loyal and live upright. 2. The focus is on comprehensive truths rather than logic. They feel the more comprehensive the closer it is to the truth. 3. Confucianists put an emphasis on sympathizing over others when they are suffering. They are always searching for a higher sense of sympathy for people. 4. This belief system also entails the belief that the ultimate personal harmony in life are the relationships one has with: ruler to subject, parent to child, husband to wife, older to younger, and friend to friend. Nothing to do with a relationship with God. No relationship unless it is within human existence. 5. They do believe in a heaven, they call it T'ien, but that it is silent. Ren Ren is one of the basic virtues promoted by Confucius, and is an obligation of altruism and humaneness for other individuals within a community. Confucius' concept of humaneness (Chinese: ;pinyin: rn) is probably best expressed in the Confucian version of the Ethic of reciprocity, or the Golden Rule: "do not do unto others what you would not have them do unto you." Etiquette In Confucianism, the term "li" (Chinese: ; pinyin: l), sometimes

translated into English as rituals, customs, rites, etiquette, or morals, refers to any of the secular social functions of daily life, akin to the Western term for culture. Confucius considered education, tea drinking, and music as various elements of li. Li were codified and treated as a comprehensive system of norms, guiding the proprietyor politeness which colors everyday life. Confucius himself tried to revive the etiquette of earlier dynasties. Filial piety "Filial piety" (Chinese: ; pinyin: xio) is considered among the greatest of virtues and must be shown towards both the living and the dead (including even remote ancestors). The term "filial" (meaning "of a child") characterizes the respect that a child, originally a son, should show to his parents. This relationship was extended by analogy to a series of five relationships (Chinese: ; pinyin:wln): The Five Bonds Ruler to Ruled Father to Son Husband to Wife Elder Brother to Younger Brother Friend to Friend Specific duties were prescribed to each of the participants in these sets of relationships. Such duties were also extended to the dead, where the living stood as sons to their deceased family. This led to the veneration of ancestors. The only

relationship where respect for elders wasn't stressed was the Friend to Friend relationship. In all other relationships, high reverence was held for elders. The idea of Filial piety influenced the Chinese legal system: a criminal would be punished more harshly if the culprit had committed the crime against a parent, while fathers often exercised enormous power over their children. A similar differentiation was applied to other relationships. Filial piety has continued to play a central role in Confucian thinking to the present day. Relationships Relationships are central to Confucianism. Particular duties arise from one's particular situation in relation to others. The individual stands simultaneously in several different relationships with different people: as a junior in relation to parents and elders, and as a senior in relation to younger siblings, students, and others. While juniors are considered in Confucianism to owe their seniors reverence, seniors also have duties of benevolence and concern toward juniors. This theme of mutuality is prevalent in East Asian cultures even to this day. Social harmonythe great goal of Confucianismtherefore results in part from every individual knowing his or her place in the social order, and playing his or her part well.

On life after death: "end one's life for benevolence" and "give one's life for righteousness. Confucianism does not lay too much emphasis on death. Deceased ancestors were thought to exercise power over the living. He simply insisted that a good man practices good not for rewards now or later on, but for the sake of the good life itself. Confucianism does not believe in the Hereafter, Paradise or Hell, nor does it accept any belief in Resurrection. Mainly concerned with improving their life affairs with no regard for the destiny of the soul after leaving the body. Belief in the immortality of these spirits and that they never die with the death of the bodies. "Life and death are determined by fate, and wealth and nobleness are determined by heaven," thereby emphasizing life rather than death. CONFUCIAN EDUCATION During the last three decades, meanwhile, scholars in their assessment of education in general have argued that Confucian education has something to offer to modern education. Xinzhong Yao states: The purpose of Confucian education is not only to transmit and develop knowledge, but also to deliver and apply values. Confucian learning is seldom meant to be merely a scholarly exercise. It has a wide

practical extension and employees tools to help students put into practice the doctrinal understanding of family, community and society: the core of values fostering a spirit of self-discipline, family solidarity, public morality and social responsibility. In other words, Confucian education is moral education but one not devoid of scientific spirit. It leads the individual toward self-realization, which is to say, to becoming fully human through embodiment of the qualities of neisheng (inner sageliness) and waiwang(outer kingliness). For that reason, modern education could derive benefit from the still vital attitudes and values of Confucian tradition. FIVE CLASSICS The Five Classics (simplified Chinese: ; traditional Chinese: ; pinyin: W Jng) are five ancient Chinese books used in Confucianism as the basis of studies. These books, or parts of them, were either commented, compiled, or edited by Confucius himself. They are: Classic of Poetry - A collection of 305 poems divided into 160 folk songs, 105 festal songs sung at court ceremonies, and 40 hymns and eulogies sung at sacrifices to gods and ancestral spirits of the royal house. Classic of History- A collection of documents and speeches alleged to have been written by rulers and officials of the

early Zhou period and before. It is possibly the oldest Chinese narrative, and may date from the 6th century BC. It includes examples of early Chinese prose. Classic of Rites- Describes ancient rites, social forms and court ceremonies. The version studied today is a re-worked version compiled by scholars in the third century BC rather than the original text, which is said to have been edited by Confucius himself. Classic of Changes- Also known as I Ching or Book of Changes. The book contains a divination system comparable to Western geomancy or the West African If system. In Westerncultures and modern East Asia, it is still widely used for this purpose. Spring and Autumn Annals- Also known as Ln Jng (), a historical record of the state of Lu, Confucius's native state, 722 481 BC, compiled by himself, with implied condemnation of usurpations, murder, incest, etc. Theory of Value: What knowledge and skills are worthwhile learning? What are the goals of education? Since Confucius' goal was to reform the government, his goals for education were to produce men who were capable to serve in government in decisive roles. He attempted to produce chun tzu, which is quite similar to the English word, "gentleman." Originally both Chinese and

English words meant one born into a high social station, but both came to mean one with a proper and suitable behavior and cultivation, regardless of birth. His main goal was the cultivation of character, through observation, study and reflective thought. Theory of Learning: What is learning? How are skills and knowledge acquired? Confucius said C.T.M.A.T.M. 135, "Study without thought is labor lost; thought without study is dangerous." When referring to his own way of learning, he said -To hear much, select what is good, and follow it;" Thus he saw learning as a process of observation of some type of subject matter whether it be books, objects, or people, followed by reflection, that somehow changed one. He saw learning as a highly personal and therefore, highly individual activity. He seemed to feel once awakened by any kind of real learning, this process would be repeated by the student. SOURCES: http://www.newfoundations.com/GALLERY/ Confucius.html http://www.plts.edu/docs/confucian_educati on.pdf http://en.wikipedia.org/wiki/Four_Books_an d_Five_Classics

FILIPINO PHILOSOPHY
I. Different Philosophies or Concepts of Filipino Experience Life as impermanent and similar to a wheel Walang palagian sa daigdig at Ang buhay ay gulong ang kapara) Nature is cyclical and comfort succeeds misery (Pabilog na pagiiba at Kung may hirap may ginhawa) The law of return, as in no debt that is not paid (Batas ng panunumbalik at Walang utang na hindi binayaran) Philosophy of the moment, as in life is short and does not last (Pilosopiya ng panandalian at May hangganan ang lahat) The concept of origin or beginning, as in where there is smoke there is fire (Konseptong pangkasanhian at Kung nasaan ang usok naroon ang apoy) Philosophy of punctuality, as in the punctual goes ahead of the diligent (Daig ng maagap ang masipag) Philosophy of work, as in the

measure is in the work not in the words (Nasa gawa, hindi sa salita) Concept of destiny, as in ones life is inscripted by fate (Iginuhit ng tadhana); and so on. II. The Filipino Value System The distinct value system of Filipinos is rooted primarily in personal alliance systems, especially those based in kinship, obligation, friendship, religion (particularly Christianity), and commercial relationships.
A. Philosophical Basis of Filipino

Values Filipino values are, for the most part, centered at maintaining social harmony, motivated primarily by the desire to be accepted within a group. The main sanction against diverging from these values are the concepts of "Hiya", roughly translated as 'a sense of shame', and "Amor propio" or 'self-esteem'. Social approval, acceptance by a group, and belonging to a group are major concerns. Caring about what others will think, say or do, are strong influences on social behavior

among Filipinos. According to the anthropologist Leonardo Mercado, the Filipino worldview is basically 'nondualistic'. Filipinos desire harmony, not only interpersonal relationships, but also with nature and religion, while still remaining nondichotomous. "The Filipino wants to harmonize the object and the subject, while at the same time holding both as distinct." Elements of Filipino Philosophy (1974), Leonardo Mercado, SVD Florentino Timbreza, a cultural philosopher, concludes in his book Pilosopiyang Pilipino (1982) that Filipino values are based on the significance of the world to man. Life experiences dictate the philosophy of the Filipino, augmented by other sources like proverbs, folk sayings, folk tales, and the like.
B. Inherent

events, the concern and care for other people, the existence of friendship and friendliness, the habit of being hospitable, religious nature, respectfulness to self and others, respect for the female members of society, the fear of God, and abhorrence of acts of cheating and thievery.
C. The Core Values of Filipinos Solidarity of the family unit,

security of the Philippine economy, orientation to smallgroups, personalism, the concepts of "loob" or "kalooban" (meaning "whats inside the self", the "inner-self", or the "actual personal feelings of the self"), existence and maintenance of smooth interpersonal relationships, and the sensing of the feelings or needs of others (known as pakikiramdam).

Key Elements in a Filipinos Value System Optimism about the future, pessimism with regards to present situations and

D. Gender-Specific Values Both genders are expected to become responsible members of the family and their society. Women in the Philippines are expected to become caring and nurturing mothers for their own children.

Female Filipinos are also expected to lend a hand in household work. On the other hand, Filipino men are expected to assume the role of becoming the primary source of income and financial support of his family.
E. Filipino

c. Talangka Mentality 6. a. b. c. d. 7. Suki Pahingi, Balato Dilihensiya Graft and Corruption Nepotism, Cronyism

Social Values found among Mainstream Modern Filipinos by Serafin Talisayon 1. Love of Freedom a. Nationalism b. Patriotism 2. Pakikialam a. Pakikibaka b. Rebellion Hiya a. Amor Propio b. Poor Loser c. Machismo Pakikisama a. Kumpadre b. Group-centeredness c. Barkada, Sakop, Bata d. Kanya-kanya, Clannishness, Bayanihan Lamangan a. Palusot, Maka-isa b. Abilidad, Palakasan

Pagsisikap/Pagtitiyaga a. Sari-Sari Store Enterprise b. Hard Work, Tiyaga Pagkatitulado a. Love of Education b. Cosmopolitanism c. Pag-a-abroad Pagmamay-ari a. Economic Security b. Material Gains Paggalang a. Respect for Authority and Elders b. Care for the Aged Family Orientation a. Love of Children b. Emotional Security in Family c. Strong Kinship Ties Respect for Women a. Strong role of

8.

9.

3.

10.

4.

11.

5.

12.

mother/wife b. Under-the-Saya 13. a. b. c. d. 14. Makatao Kapwa-tao Personalism Informality Courtesy: "Po, Opo" 19.

a. Non-Confrontational b. Matiisin, Mahinahon Joy and Humor a. Love of Fiestas b. Inclination to Music, Dancing &Movies c. Lack of Self-Analysis and Self-Reflection Hospitality a. Social Acceptance b. Euphenism, Pakitangtao c. S.I.R. Colonial Mentality a. Inferiority Complex b. Value on "Stateside" Goods c. Pro-Americanism d. Gaya-Gaya

Pakikiramdam a. Pakikipagkapwa-tao b. Damay, Malasakit, Awa c. Utang Na Loob d. Tampo Kutob a. Psychic Sensitivity b. Faith Healing c. Revivalism Maka-Diyos a. Spirtuality, Religiosity b. Belief in Miracles c. Devotional Bahala-Na a. Pagwawalang-bahala b. Belief in Suwerte c. "Filipino Time" d. Manana Habit, Ningas Cogon e. Passivity, "Oks Lang!" Non-Violence

20.

15.

21.

16.

17.

22. Complementarity between sexes a. No sex preferences for children 23. F. Optimism a. Extravagance

18.

Cosmology The Filipinos almost all possessed ideas of an active creation by God.

 This

G.

belief is fortified by widespread notions that the highest God was located "beyond the beyond" i.e., that God could not be located in any geographic or spatial sense. Respect for Nature In light of such beliefs it is not surprising that the ancient Filipino had a great respect for nature. The relevant spirits were first addressed before practically any undertaking, or even many ordinary activities. So great was the ancient Filipino's respect for nature that they addressed other creatures and even inanimate objects with terms of respect, for example, the Ilokanos even addressed the rice plant as Apo Pagay "Lord Rice Plant." In taking from nature, the Filipino thus was borrowing in a cycle that was mutually beneficial and structured according to a cosmic balance. Humans themselves were seen as composed of the elements; either three or four of the following: earth, water, fire and wind. Sometimes, other elements also come into the picture. At death, a person's body returns to the elements,

and thus nourishes the earth by means of these elements. We do not only take but also give. To abuse the balance of nature was one of the great sins. Such a balance also extended into the spirit world and provided for the shamanistic dualism found in Philippine belief. In the Philippines, the benefic and malefic spirits are not necessarily seen as good and bad. More often than not both are seen as divine and good, representing only different but necessary aspects of life. If evil is represented, it is in those created beings of this world, and those in the "underworld" who have chosen to do evil. The malefic spirits have not chosen to do evil, but only do that which they are assigned in the divine order. For humans, the need is to balance the positive and negative natural forces, and to enlist the aid of the higher entities in dealing with the actual malevolent beings.
H.

Balance The idea balance recurs in the beliefs of the Filipinos. In their

natural healing systems, diseases, conditions, foods, medicines, etc., are most often classified according to their hot/cold, high/low, fast/slow, etc., categories. Maintaining proper health means maintaining proper balance. By maintaining the balance, society insured that the ecological system would continue to provide food, that chaotic wars would not prevail, that the health of the body would be maintained, and so on. One cannot underestimate the importance of this concept among early Filipinos. The Sun, symbolizing the male principle, was used to represent the Supreme God as Kabunian, or by other names. The Moon, symbolizing the feminine, became the wife of the Sun, and thus, the cycles of Sun and Moon represented the continuous interplay of opposites. Practically everything one could imagine was divided according to polarity: solar/lunar, right-

I.

hand/left-hand, etc., in order that this idea of balance in nature escaped no one. Optimism The optimism is again displayed by the widespread belief that all spirits of all creatures (not just humans) eventually would rise to the highest heaven, which most commonly was the one below that inhabited by the highest manifestation of God. The idea that all beings gravitate eventually toward the higher good.

References: Cultural Approach to Filipino Philosophy. Online: ,. Filipino Values. Online: Wikipedia. Gianan, Nicolito A. Upholding Philosophy as Emerging from Culture: The Case of Filipino Philosophy. Laguna, Philippines: University of the Philippines-Los Banos, Department of Humanities, College of Arts and Sciences. Guades, Loui R. III. On the Nature and Significance of Filipino Philosophy. Online: , March 2004. Manansala, Paul Kekai. Developing a Philippine Philosophy. Online: ,. Ortiz, Florida V. Priority Problems & Questions on the State & Traditions of Filipino Philosophy. Students Philosophy Congress, 2003.