DOI: 10.25136/2409-8728.2021.9.36499

Abstract: This article examines interrelation between the concept of Confucianism and sustainable development, as well as their theoretical mutual influence in the context of the development of China’s modern social-humanistic thought. The research employs the methods of comparative analysis, system and structural approaches. The subject of this study is mostly modern scientific articles from the publication “Confucianism and Sustainable Development of Mankind” of November 16-19, 2019 based on the VI Congress of the International Confucian Association in Beijing, as well as the research of the Chinese authors on the topic. Special attention is given to the impact of the traditional spiritual heritage upon substantiation of the modern concept. The main conclusion lies in the statement that the ideas of Confucianism are widely used for the theoretical justification of the concept of sustainable development, namely from the ethical perspective, which proves rather declarative-propagandistic nature of these works. Similar focus on the humanistic and ethical aspects of Confucianism as a reputable evidence of the modern concept of sustainable development on the level of scientific abstraction and theorization levels out the systemic problem of economic and sociopolitical structure as the key source of the all-round crisis. Namely this structure reproduces the consumer type of personality as the foundation of capitalistic system, which in many ways contradicts the traditional spiritual values. This may lead to humanization of the traditional spiritual doctrines, including Confucianism, which is oriented towards humanistic values of individualism and primacy of a human. Such influence of the liberal-humanist ideology on Confucianism distorts its basic worldview attitudes as a conservative patriarchal ideology, and turns it into the instrument of ethical manipulation.

DOI: 10.25136/2409-7144.2019.9.30496

Abstract: Chinese Buddhism, being the most prominent branch of Buddhism and one of the three main ideological teachings of China, represents a theoretical and practical system of reproduction of a certain personality model. Such personality model is oriented towards the basic Buddhist spiritual values and consists of three levels: Arhat, Bodhisattva, and Buddha that differ in the level and hierarchy of spiritual values. Arhat, within the framework of the personal way of salvation, is aimed at non-attachment and serenity. Bodhisattva, in the context of  the social way of salvation, encourages mercy, compassion and self-sacrifice. Buddha, as an idea model of ultimate purpose of improvement, is characterized by absolutization of the Buddhist spiritual values. In Chinese Buddhism, Buddha attains the highest transcendent meaning, and the main vector of the practice of improvement becomes the model of Bodhisattva in the context of Mahayana doctrine. Research methodology is defined by the basic conceptual approaches towards studying spiritual culture in the context of its functional significance for human and society. The scientific novelty and main conclusions consist in substantiation of personal vector in the practice of improvement as a development of the corresponding spiritual values targeting the ideal model of Buddhist personality. Multilevel orientation towards the different types of personality in Buddhism reflected the all-encompassing nature of its teaching, aimed at the diverse level of spiritual development of the people. Selection of the Bodhisattva model in Chinese Buddhism is defined by the social vector of Chinese culture, which ensured a powerful religious and ethical potential of the entire Chinese civilization.

DOI: 10.7256/2454-0757.2019.4.28623

Abstract: Buddhist education represents the key instrument in reproduction of the Buddhist model of personality and Buddhist sangha. With the development of Buddhist doctrine, the three basic personality models have formed – Arhat, Bodhisattva, and Buddha, introduced trough the focus on a teacher. In China, Buddhism faced the established by that time traditional models of personality of a benevolent husband in Confucianism and a profoundly wise husband in Taoism. During the continuous interaction with Chinese culture, took place the complex processes of Sinification of Buddhism, when the image of Bodhisattva became the fundamental model of personality, oriented towards social virtue. Chinese Buddhists made a substantial contribution to the theory and practice of Buddhist education, manifesting as the mechanism of personal improvement. The research methodology is defined by the basic conceptual approaches towards examination of the spiritual culture as a whole, and Buddhist doctrine in particular, in the context of its functional significance for the society. The scientific novelty and main conclusions consist in the recognition of Buddhist education as the key instrument in reproduction of the Buddhist religious and cultural tradition. The multilevel orientation towards the diverse types of personality in Buddhism reflected the comprehensive character of its education, aimed at the various levels of people’s spiritual development. The selection of Bodhisattva model in Chinese Buddhism is determined by its social focus and complementarity to the images of benevolent husband and profoundly wise husband, which substantiated the formation of the Chinese religious syncretism and sustainability of the of China’s spiritual culture overall.