81. Surabaya Confucian Temple Information about the Boen Bio temple in Indonesia, established in 1883. http://www.petra.ac.id/eastjava/cities/sby/tourobj/temple.htm

82. Home Of Confucian Shar-Pei & Primo Bracco Italiano Kennel history, photographs, litter announcements, and links. England. http://www.confucian.co.uk/

Enter Bracco Site Enter Shar-Pei Site About Us We ourselves have had moderate success with several of the dogs we have subsequently bred, including the first UK bitch to win her KC Stud Book number. We rarely show Shar Pei these days as we are concentrating more on showing our second breed the Bracco Italiano which we have now owned since January 2006 ~ we decided to acquire a new affix for the Bracchi & we eventually settled on " Primo " which is Latin for First simply because our older girl Diva is the first Bracco Italiano bitch to win her Irish Show Champion title & our boy Rocco the first male to repeat this honour plus Rocco is the first Bracco to win a Puppy Group & to become an Irish Junior Champion...........

83. EAWC: Ancient China Essays on Taoist and Confucian classics. Also includes a timeline with literary dates and links to texts. http://eawc.evansville.edu/chpage.htm

China The Analects of Confucius The Art of War Reflections on The Tao Te Ching ... Texts Imagine: a collection of poems whose date of authorship has not been determined. Imagine: a Chinese thinker about whom little is known and whose authorship of the poems has been challenged. Then read statements like these: "Accept being unimportant" and "Give up learning, and put an end to your troubles." You have entered the mysterious world of The Tao Te Ching Despite their cloudy and distant origins, the poems make many statements that may sound curiously familiar to contemporary Americans. The Tao describes the allure and artificiality of wealth as it reaffirms the value of a modest, balanced life: "Amass a store of gold and jade, and no one can protect it. / Retire when the work is done. / This is the way of heaven" a refreshing antidote to the "keeping-up-with-Joneses" syndrome. The Tao relocates humans in an ecological context where the company of humans is but part of a natural world order: "Love the world as your own self; then you can truly care for all things." How appropriate this injunction is today, when many people worry that they must care for the physical environment that must, in turn, care for them. At the same time, the Tao questions the value of abstract thinking in favor of selfless action: "Give up sainthood, renounce wisdom. / It is more important / To realize one's true nature." And, the

84. CORE VALUES IN CONFUCIAN THOUGHT Text of a speech given by Tu Weiming on this subject. http://www.trinity.edu/rnadeau/FYS/Tu Wei-ming.htm

CORE VALUES IN CONFUCIAN THOUGHT Tu Wei-ming Mr. Ho Kah Leong Good evening, distinguished guests, ladies and gentlemen. This is the fourth public lecture organized by the Singapore government in connection with the proposed teaching of Confucian ethics in our schools. You will recall that the Honourable Minister of Education, Dr Goh Keng Swee, announced in the press in February that Confucian ethics would be offered as one of the six optional subjects under Religious Knowledge for Secondary 3 and Secondary 4 students. Although there are many books on Confucianism, there is no single volume suitable for use as a textbook. Therefore, we are relying on the expertise of Confucian scholars at home and abroad. These scholars will help us to draw up a conceptual framework from which a relevant syllabus will be developed and from which textbooks will eventually be produced. Our guest speaker this evening is one of the Confucian scholars from the United States, Professor Tu Wei-ming. Professor Tu was born in 1940. He attended Tunghai University in Taiwan, where he received a Bachelor of Arts Degree in Chinese Studies in 1961.

85. Mo Zi And Article comparing and contrasting Mo Zi s teachings with those of the Confucian school. http://www.iun.edu/~hisdcl/h425/mozi.htm

Mo Zi and "Universal Love" 1. Similarities and differences between Confucian teachings and those of Mo Zi. The suffix of zi (tzu) Confucius and Mo Zi resembled each other in some ways, such as in their adherence to the ideas of ren/jen (humaneness) and yi (righteousness), although their interpretations of the two concepts differed. Both Confucius and Mozi also believed in an ethical heaven and a practical attitude toward life. But beyond these similarities, differences abounded. For Confucius, social strength and prosperity lay in the observance of ancient rituals and the practice of humaneness. For Mozi, they would be the result of capable administrators bent on practical administration, universal love and peace. This difference may originate from their different attitudes toward human nature. While Confucius thought humans had an ethical nature, for Mozi he was far less sure about that. 2. Different definitions of leadership:

86. Nintoku: The Wealth Of The Emperor From the Nihongi, Book XI. A short anecdote from a history of the Emperor Nintoku on the relationship of the wealth of the population in relationship to the wealth of the Emperor. A good example of the importation of Confucian thought in early Japan. http://www.wsu.edu:8080/~dee/ANCJAPAN/NINTOKU.HTM

Of the two major histories written in ancient Japan, the Nihongi has as its principle theme the special nature of Japan and its relationship to the divine. As a sub-theme of this argument is the exposition of the gradual evolution of Confucian principles and the spread of these principles across Japan. The key idea in Confucian political theory is that the emperor's principle role is to guarantee the welfare of the people. Heaven desires humans to be prosperous; in order to bring this about, Heaven appoints the Emperor to administer government in such a way to guarantee prosperity. do not come up, and that the people are in extreme want. Even in the Home provinces there are some who are not supplied; what must it be in the provinces outside of our domain? " Introduction and edited by Richard Hooker ©1996, Richard Hooker For information contact: Richard Hines Updated 6-6-1999

87. Anvil Business Club - Home Organization of entrepreneurs and professionals committed to propagate positive Confucian and Filipino values. http://www.anvil.org.ph/

Home About Us News Articles ... Sunday, 14 November 2010 Home Anvil Almusal with Atty. Koko Pimentel Written by Administrator Saturday, 25 April 2009 Anvil Breakfast at Astoria w/ Atty. KOKO PIMENTEL (4.23.09) 7:30 A.M. ASTORIA PLAZA HOTEL, ROCKEFELLER ROOM. Anvil Almusal with Mr. Tony Moncupa Written by Administrator Sunday, 29 March 2009 MR. TONY MONCUPA RE ANVIL ALMUSAL SA ASTORIA ROCKEFELLER ROOM, LAST MARCH 27, 2009 8:00 AM. South Forbes Golf Tournament Written by William Villanueva Friday, 17 April 2009 Click to View Poster... When: May 20, 2009 (Wednesday) Where: South Forbes Golf City, Sta. Rosa Laguna Tee Time: 6:30 am Anvil Exchange with Dr. Rolando Hortaleza Written by William Villanueva Sunday, 08 February 2009 FROM A HUMBLE DOCTOR IN A GOVERNMENT HOSPITAL TO AN ENTREPRENEUR!! “These days, now that I has made my presence felt in the cosmetics market, making SPLASH a bigger and better company is no longer about MONEY. It's about BRINGING PRIDE TO THE COUNTRY. Everything we do should make sense in the bigger scheme of things," Hortaleza concludes. DO NOT MISS OUT ON THE OPPORTUNITY TO DIALOGUE WITH THE MAN LEADING HBC PRODUCTS February 13, 2009 Friday 7 pm Dinner

88. Tu Wei-ming On Ren Notes on Tu s teachings on this key Confucian social virtue. http://www.class.uidaho.edu/ngier/308/ren.htm

TU WEI-MING ON REN* Social, relational self: we are nothing apart from our social relations, and our interdependency extends into the immediate world and beyond. This is contrasted with the self as a social atom and the idea of autonomy (Gk. autos + nomos ), lit. self-legislating beings. This idea of self is the result of modern Western philosophy. Ren* as a sign literally means "two peopleness" or less literally "cohumanity." Its etymological roots also suggest "softness," "weakness," and "pliability." As a virtue ren* means love, benevolence, compassion, and altruistic feelings. Ren* as a central and transforming virtue. Example: instead of being just brave and intelligent, the ren* person is courageous and wise. Ren* as a dispositional field of influence in which all other virtues are transformed. Even li is transformed: from empty ritual to true propriety, one in which the basic person ( ren ) uses her yi to make a proper and suitable li . This means that ren* is a higher virtue than li.

89. Tu Wei An excerpt from this essay by Tu, published in 1985. Includes comprehension questions. http://www.trinity.edu/rnadeau/FYS/Tu Wei-ming (B).htm

Tu Wei-ming , “A Confucian Perspective on Learning to be Human” from Confucian Thought: Selfhood as Creative Transformation (Albany: 1985), 51-66 The Confucian commitment to the human community is firm and comprehensive. This commitment means that the whole Confucian enterprise begins with the person living here and now. It also means that the person in ordinary daily existence is the basis for the full realization of humanity. The Confucian insistence that learning is for the sake of the self an end in itself rather than a means to an end speaks directly to this. Learning, for the Confucian, is to learn to be human. Learning to be human means becoming aesthetically refined, morally excellent, and religiously profound , but the primary concern of Confucian learning is character formation defined in ethical terms. If the primary Confucian concern is to learn to become a good person, what does this entail? The living Confucian must be aware that the idea of learning for the sake of the self does not mean a quest for one's individuality. "Self," in the classical Confucian sense, refers to

90. The School Of Hsun Tzu Short article reviewing the history and doctrines of this Confucian tradition. Part of the PHILTAR Overview of World Religions. http://philtar.ucsm.ac.uk/encyclopedia/confuc/hsun.html

The School of Hsun Tzu Doctrines The doctrines of the School of Hsun Tzu are a development of those of Confucius in the direction of naturalism and rationalism. They are concerned with human affairs rather than the spirits. Unlike the schools of Tzu Ssu and Mencius, which view Heaven as a personal power and the source of morality and social sanction, the School of Hsun Tzu, under the influence of Taoist metaphysics, equates Heaven with nature and cosmic change and, therefore, regards Heaven as unresponsive to human behaviour. Human beings should not react to what Heaven does, nor look for omens in nature portending good or evil; instead, they should make use of the laws of nature for their own ends. In contrast to Mencius' proposition that human nature derives from Heaven and, therefore, is innately good, the School of Hsun Tzu maintains that human beings are born with desires that, if not being guarded and restricted, would lead humans to conflict and strife, and that in this sense human nature is evil and his goodness is only from acquired training. However, somewhat in keeping with the School of Mencius, the school of Hsun Tzu holds that human beings have the ability to become good through following rituals and rules of propriety that have been designed by sages. But, unlike Mencius, who stressed the need to nourish the heart/mind, the School of Hsun Tzu emphasised accumulative learning, training, education, enforced by laws, music, rituals and the rules of propriety.

91. Masyarakat Dialog Antar Agama * Society For Inter-Religious Dialogue * Indonesia MADIA, or in English SIDA (Society for Inter-Religious Dialogue), was born out of a hope that the many different religious traditions including Muslims, Catholics, Buddhists, Confucians, and Brahma Kumaris in Indonesia can come to live in harmony. http://ecumene.org/MADIA/MADIA.htm

M A D I A (MASYARAKAT DIALOG ANTAR AGAMA) S I D A (SOCIETY FOR INTER-RELIGIOUS DIALOGUE) Address : Jl. Imam Bonjol 39, Jakarta 10310 Tel/Fax : (62 21) 327478 - (62 21) 3918529 e-mail : obelix@link.net.id cutmutiah@dnet.net.id STATEMENT OF CONVICTIONS AND APPEAL FOR ACTION STOP the slaughter! PRESIDENT ABDURRAHMAN WAHID INTERNATIONAL SCHOLARS ANNUAL TRIALOGUE (ISAT) Jakarta, Indonesia February 14-19, 2000 RELIGION-STATE RELATIONS BUILDING DEMOCRACY Related Report by Professor John Raines (22 January 2000) Papers and Images from the Trialogue STATEMENT OF CONVICTIONS AND APPEAL FOR ACTION In light of the recent rapid social, political and economic developments in Indonesia, we, the members of MADIA (Masyarakat Dialog Antar Agama) or SIDA (Society for Inter-Religious Dialogue) feel compelled to state our convictions and views, and to appeal to all well-intentioned people and parties, as follows: We are deeply concerned to observe current social, political and economic evelopments in Indonesia, and in particular the extent to which noble religious values are often debased and reduced to mere ritualistic symbols that are rigid, desiccated and far removed from the essential truths which underlie all religions. We are deeply concerned to see how the diversity of religious beliefs, cultural values, ethnic groups and races present in Indonesia is not being accorded the respect it deserves, as a direct result of conscious efforts to instill and foster a culture of uniformity.

92. Chinese Cultural Studies: Han Yu One of the leaders in the Confucian counterattack on Buddhism was the classical prose stylist and poet Han Yu (768-824 CE), who in 819 CE composed this vitriolic polemic attacking Buddhism. A champion of rationalism, Han Yu wished to suppress Daoism as well as Buddhism. http://acc6.its.brooklyn.cuny.edu/~phalsall/texts/hanyu.html

Main Other Chinese Web Sites Chinese Cultural Studies: Han Yu Memorial on Buddhism (819 CE) from Edwin O. Reischauer, Ennin's Travels in T'ang China , (New York: Ronald Press, 1955), pp. 221-24 repr. in Alfred J. Andrea and James H. Overfield, The Human Record: Sources of Global History Vol 1 , 2d. ed., (Boston: Houghton Mifflin, 1994), pp. 187-190 Later Confucians considered Han Yu a pioneer of a Confucian intellectual revival that culminated in the eleventh and twelfth centuries with the rise of Neo-Confucianism, a movement that wedded metaphysical speculation (concern with matters that transcend the senses) to traditional Confucian practicality. In so doing, the Neo-Confucians offered a metaphysical alternative to the otherworldliness of Daoism and Buddhism and undercut them severely. More immediately, Han Yu’s essay foreshadowed by only a generation a nativist against "foreign" religions. Your servant submits that Buddhism is but one of the practices of barbarians which has filtered into China since the Later Han. In ancient times there was no such thing.... In those times the empire was at peace, and the people, contented and happy, lived out their full complement of years.... The Buddhist doctrine had still not reached China, so this could not have been the result of serving the Buddha. so But the people are stupid and ignorant; they are easily deceived and with difficulty enlightened. If they see Your Majesty behaving in this fashion, they are going to think you serve the Buddha in all sincerity. All will say, "The Emperor is wisest of all, and yet he is a sincere believer. What are we common people that we still should grudge our lives?" Burning heads and searing fingers by the tens and hundreds, throwing away their clothes and scattering their money, from morning to night emulating one another and fearing only to be last, old and young rush about, abandoning their work and place; and if restrictions are not immediately imposed, they will increasingly make the rounds of temples and some will inevitably cut off their arms and slice their flesh in the way of offerings. Thus to violate decency and draw the ridicule of the whole world is no light matter.

93. Buddhism Study And Practice Group Two excerpts from Master Nan s books translated into English. A teacher in the three traditions of Confucian, Buddhist tradition and the Taoist tradition. http://www.sinc.sunysb.edu/Clubs/buddhism/nhj/

94. Whoops! Browser Settings Incompatible Links to a wide selection of full texts, including Baha i sacred writings, the Dhammapada, Confucian Analects, Tao-Te Ching, several versions of the Bible, Hadith, Sunnah, and Wiccan and neo-pagan texts. http://www.beliefnet.com/help/link_directory.asp

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95. Hermetica Contents An archive of texts from a variety of mystical perspectives of Confucian, Taoist, Jewish, Christian, and Buddhist character, featuring a focus on Yi Jing (I Ching) and its translation, history, and symbolism. Also includes Chinese text, glossary, bibliography, and link compilations for in-depth study of The Book of Changes. http://www.hermetica.info/

Hermetica.Info Table of Contents downloadable zipped files and .pdf documents There are no .exe files. All original material © Bradford Hatcher, 2005, 2008, 2009 Downloads are Free, Donations are Welcome Redistribution of Files is Not Permitted Skip Down Lao Zi zhi Dao De Jing Skip Down Psychology's Primitive Tongues Skip Down The Book of Changes: Yijing (I Ching) - Word By Word This is not really a beginner's book, but serious beginning students can still get started by concentrating on the Introduction (skipping the more academic parts), the simpler Translation and Commentary, and the History Volume One [Free 578 Page, Zipped, Read-Only PDF] [How to Get the Book] Introduction The Seventy-Eight Diagrams (2+4+8+64) Preface Notes on this Translation Problems with Academia The Structure of the Diagrams Methods of Divination List of Abbreviations Part One: Translation and Commentary Introductory Notes The Zhouyi and the First Four Wings of the Yijing In Simple, Literal Translation The Rogue River Commentaries And Miscellaneous Notes Part Two: Xiao Gua: The Fourteen Small Symbols Introduction to Scales Er Yao , The Two Changing Lines Si Xiang , The Four Emblems Ba Gua , The Eight Trigrams Part Three: The History of the Yijing The Zhouyi and Yijing The Nature of the Yijing : a Speculative History A Yijing Chronology, by Dynasty

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