Introduction
There are two important keywords in the democratic society and religion which are “freedom” and “piety”. I think freedom more close to democracy, where it becomes one of the values beside equality. In the other hand, I think piety is close to religious term. In this essay, I want to see correlation between freedom and piety in the society. Specifically to see how freedom of religions affect to religious believer to do as their religion doctrine offers.
This theme in general refers to relationship between democracy and religion. I see democracy influences to religious conduct of society. In several countries, democracy tends to liberate society to embrace religion or no. Freedom of religion gives an attention for people to choose their interest. But I am Indonesian, and I see Indonesian democracy is not liberally enough. Religion still becomes important aspects which state also has policy to manage and control it. The state policy will influence to religious conduct of society. Thus, for country like Indonesia, what effect of freedom religion to the society?
I think this problem will close to many aspects of citizen, such as according to politic, history, political choice, regime, and religious commitment. Some element is probably inherent in religion, the other one privilege to state. Because religion has no control to state in democracy, religion is object of policies. By the position, religion could be influenced very much by political state.
My object of research is Confucianism. I choose Confucianism because I think is very important to be observed today. Confucianism has no good history in religious matter. Although they have become Indonesian people since before colonial eras, their religion has no many followers. It seems exclusive for just several peoples who come from China. They have a problem in facing regime of powers. They already have freedom of religion in Abdurahman Wahid eras, exactly in 2000. In new order eras they are object of discrimination, because Confucianism has no authorized as religion, whereas just philosophical life. Hence, nowadays I can see they are in euphoria of freedom of religion.
My research location is Yogyakarta, I think this place is very interesting because of melting pot of different cultures. My research seeing Confucianism is not only from teleological doctrine, but also from the existence of them in Indonesia earth, or in challenging with the Javanese cultures.
I find Yogyakarta is basis for Confucian, there is an old Klenteng who had built since 127 years ago, namely Klenteng Poncowinatan. This kelenteng are deponent of Indonesian Confucian history. One important roles of Klenteng is center of Confucian movement, such as MAKIN (Confucian of Indonesian assembly) and PAKIN (like Confucian student organization). After taking discussion with some Confucian prominent leaders, worshipers, citizens around, and based on my own observation, at least I find an image of Confucian piety in the Confucianism freedom of religion eras.

Theoretical approach: dialectic law of society
Both freedom and piety are part of human life. Those are inherent of human as consequence for being human. In one hand we can see that both of freedom and piety are expression of individual to respond something outside of human body or human consciousness in the universe. We can recognize that both freedom and piety is product of ideology. Especially, when we see freedom in the freedom of religion discourse that as product of states in managing society or as consequence to become democratic society. In one hand, piety is also product of individual that influenced by ideology or religion, such as devotion, etc.
Thus, I will see both freedom and piety in human dialectic and constraint that can be understood by human in the society. I cannot see piety here in extreme achievement, like piety in asceticsm or piety of Sufi that accordance with direct experience to the ultimate, it difficult in sociology of religion methods. Whereas, I will see both freedom and religion in human dialectic, as Peter Berger says that “Man is product of society and society is product of human”.
Berger seems human centrist in definite of human, thus existence everything in the world depend on human benevolence. However, that theory seem honest to the fact of society. There is no piety without external and internal influences. He sees that there is fundamental dialectic in the world. He divided that to three part; Internalization, externalization, and Objectivation. Externalization is ongoing outpouring of human being into the world. Obejctivation is the attainment by the product this activity of a reality that confronts its original producers as facticity of external to and other than themselves. Internalization is the reaprociation by this man to same reality, transforming it into one again from structures of the objective world into structure of the subjective consciousness. It is trough externalization society is human product. It is trough objectivation that society becomes sui generis. It is trough internalization that man is product of society .
In the sense of Berger piety is a product of human dialectic above. Probably piety is an externalization of human being to universe or to what they belief as ultimate existence. But, before I see the correlation of freedom, piety, and structure of human society that represent by religion and state, I want to see definition of it one by one:

a. Freedom of religion
Freedom of religion is the freedom of an individual or community, in public or private arenas, to manifest religion or belief, in teaching, practice, worship, and observance. It is generally recognized to also include the freedom to change religion or not to follow any religion. Freedom of religion is considered by many in many nations and people to be a fundamental human right.
Freedom of religion includes the right to worship alone or with others, in public or private, or not to worship at all, and to participate in religious observance, practice, and teaching without fear of persecution from government or other groups in society. All people have the right to worship or assemble in connection with a religion or belief, and to establish and maintain places for these purposes.
Jhon Rawls states “each person is to have an equal right to the most extensive basic liberty compatible with a similar liberty for others”. The “basic liberty” mentioned in principle comprises most of the rights and liberties traditionally associated with liberalism and democracy: freedom of thought and conscience, freedom of association, the right to representative government, the right to form and join political parties, the right to personal property, and the rights and liberties necessary to secure the rule of law.
Genuinely freedom is an inherent aspect of human since they born to on the world. Every body has it and that make everybody equal in existential reasons. Freedom is right for human thus must exist in structure of human ethic.
Thus, actually freedom is not created or granted by the state. States obligation is protect it and secure all societies get that right. Because of although seems the values of government and religion are different, but not in fundamentally conflict. Governments that protect religious freedom for all their citizens are more likely to protect other rights necessary for religious freedom, such as free speech and assembly.
In the society, freedom of individual to express what they belief has restriction by the right other people in order there is no conflict in the name of certain belief. This restriction not must a law that will diminish one belief, but in basic morality of society that tend to tolerate and respect other people. Freedom religion and toleration sometimes seem complementary in the society.

b. Piety
According to Webster dictionary piety literally means the quality or state to being pious as fidelity to natural obligation (as to parent) or and dutifulness in religions . Piety is classified as noun, states that in becoming to pious. Thus, if piety referred to human, it means states of human for being pious. Object of piety are; first, to which naturally objective and or obliged such as parent, ancestor, state, etc. second is religion.
Expressing piety is probably different in every religion. There is no general role what kind of piety as long as they refer to two kinds object above. Perhaps, Muslims have different role to reach piety with Hinduism. Usually piety refers to application of religious doctrine in life. Such as in Islam shalat sunah (pray after or before pry dutifulness) deemed as a kind expression piety.
As Socrates said, Athenian Greeks referred piety to participate in festivals, making sacrifices, visiting shrines, and the like. They assumed that it was the better part of caution to show one's devotion to the gods in these public and conventional ways; because, if the gods were not honored, they could easily harm or destroy even the best of men and women and their families and cities as well. But this term actually confusing, not all motive of people to participate in festival or visiting shrine as being pious, it might be to happy or ask something. Thus, need a term virtue that becomes ground of some action that will classify to be piety. Usually piety referred to teleological corpus that being in the text or the holy in religion, or also in the place that assumed it represent pieties.
I see, sometimes motivation of religion, especially religious agent is to increase of adherence piety. In Islam it do by speech or popular with “da’wa”, also trough routine teaching in mosque. Content of piety is imitation of prophet conducts, application of the holy book teachings, etc. other example might be pietism movement in German in 17th century who emphasizes on devotional experience and practice of religion.
According to Saba Mahmoud, there are various spheres in increasing piety, such as Mosque, klenteng, church. In this sense, the mosque movement goal is introduce a common set of shared norms by which one is to judge one own conduct .

c. Agent and dialectic process
In dialectic process, need an agent to ensure process in the way. Although in Berger theory seem one person has full autonomous in the society and externalization merely result of individual reflection of the reality the actual process works in the complex systems. Who is agent of piety? I think agent of piety is can be states, religious organization, preacher, and culture. I identified in Confucian cases, agency has significance role to increase piety. The agency is MATAKIN, preacher, businessman, and young school organizations.
Probably, dialectic process between person, agency, and religious teaching can emergence or determine kinds of people piety. Beside its, person must be active in the arenas, in the process of externalization, internalization, and objectivation.

Filial piety: Original concept of Confucian piety
Confucianism based one Confucius teaching that usually call as first master. Confucianism has strength influence for china civilizations. According to Huston smith Confucius teaching most focus to answer human problem, rather than explain god matter. Human is priority rather than good, he insist how human will understand god, if he/she did not understand who him/herself. His teaching tend to emphasize morality, the morality propagates trough theater, school, household, temple, even festival has religious a sense .
In Confucianism human is very central, so it delineated by two mandarin words and interferes as beneficence, benevolence, lovely full, etc. highest beneficence is jen, to call first and end of benefaction. Content of Jen is sacrifice, belief, and philanthropist.
A kind piety which very interesting is filial piety; that is relationship among members of the family to ensure all member of the family respect each other and have good moral who will lead to good attitude in the society in general. It is also can enclose private ego into an open self which significance in the society. Fellows by quote Legge in “The book of rites” shows that filial piety has both rights and responsibilities:
What are the things which men consider right? kindness on the part of the father, and filial duty on that of the son; gentleness on the part of the elder brother, and obedience on that younger; righteousness on the part of the husband, and submission on that of junior; with benevolence on the part of the ruler, and loyalty on that minister .

In Chinese belief, Moree states that children owed their parent absolute loyalty and obedience. Chinese law reflected this relationship; for example, a father was within his right to kill a disobedient child, and son could be executed to care parents in their old age, to produce descendants who would continue the family line, and to perform ancestral rite
Prof. Elaine also contends that in Confucianism, since our own bodies are gifts from our parents, it is a duty of filial piety to keep our bodies as healthy as possible, and should not let them hurt without good moral reason. Our bodies can also be seen as vehicles to realize our morality. If we have a duty to be moral, we also have a duty to keep our bodies healthy .
No wonder, filial piety concepts influence to Chinese, because by this piety they develop good morality in the family and bring it out to the society. Filial piety likes starting point to begin beneficence to wider ranges in building harmony or toleration in general.

Confucianism in Indonesian
In relation to freedom of religion, Confucianism underwent three phases; that are freedom eras, discrimination eras, and freedom eras. First freedom begins at time before 1967; discrimination times begin since 1967 until 2000; and the last, re-freedom begin from 2000 until…
First freedom signs by codification times Confucianism as religion. According to Lasiyo, primarily Confucianism is just a culture that Chinese practiced in limited areas . They embrace Confucianism as belief, philosophy of life, and culture. It can be understood because Confucianism is inherent part of Chinese culture who influence very well to Chinese civilization. They do ritual accordance with practice of their ancestor in China. Basic Confucianism is Confucius teachings, and little Daoism. At that time Confucianism not yet organized as religion. Legalization of Confucian as religion, according to Suryadinata, begins since 90 years ago. At that times, there is Chinese organization, namely Confucian organized by THHK (Tiong Hoa Hwee Koan) . They decided The Five Classics and The Four Books as their holy books, and “Thian” (heaven) as God. Festivals, rites, and roles of worship also are determined to unify practice of religion national conferences of Confucian in 1967 . Also in 1967, Confucianism made structure of religious leader, that are Haksu, Bunsu, and Kausing (like priest in Christianity) . Other important decision from that conference changes name Gabungan Perhimpunan Agama Konghucu se-Indonesia (association of group Confucian Indonesia) or GP AKSI to Majlis Tinggi agama Konghucu Indonesia (High Confucian assembly) or MATAKIN. But, the most dramatic news in 1967 is Instruction of president no. 14/1967 who decided Confucianism is illegal or prohibit religion in Indonesia.
Confucianism enters to new period as prohibition religion. Hikmat Budiman (2005:p44) says that Confucian as minority is victim of discrimination regime power. They have no legitimate to develop their religion, even have no legalization to embrace it religion. Confucian obliged to convert their religion to Islam, Christianity, etc. Pak Chandra, one of my respondents says that in new order eras Confucian feel un-comfortable in doing religious activity. Several people who choose did not convert to religion must hide their belief and writes other certain religion in the national card. But, many Confucian convert to Christianity, as Pak Margo chief of klenteng Poncowinatan says to me. If Leo Suryadinata (1995:p194) remarks, that in 1970 Confucianism has three millions adherents. It means, in that times Confucianism has 0,6% of entirely Indonesian citizen . After Soeharto policy, Confucian decreases very well. Actually, there is no research decreasing of Confucian is really influenced just political factors, or it also influenced by other challenges or emergences from individual person. However, I think prohibition of religion can influences psychology of adherence and inspired to seek comfortable situation by follow states role or avoid it.
In 200 they got the third phases of Confucian religiously. Prohibition of Confucianism was end in Gusdur hands, trough Keppres (decree of president) no. 6/2000 he decided Confucianism as one legal religion besides Islam, Christianity, Protestant, Hindu, and Buddha. Confucianism becomes sixth religions that government appropriated. It is “new eras” for Confucian to rebuild their religions. They can worships, making festivals, celebrated Imleks, and going to Klenteng every times. In freedom eras, what great things would they do?

Increasing piety
December 29, 2008 probably is historical moment for Yogyakarta Confucians. About 300 Confucian come to klenteng with new hope they can survive as in before 1967 eras. They are comprise of man, women, children, juvenile, and invitation from Magelang, Ciamis, Solo, and Jakarta. Their aim is to do celebrate reestablishment Makin Yogyakarta and to do first worship. In the other hand, in the moment is also to hear Confucian preacher from Jakarta, by target to increase adherence understanding about Confucianism.

1. Makin’s Revival
Makin is vital organization in Chinese movement that has establish since 1967. Structurally, Makin is under Matakin, location or operational areas which differs Makin form Matakin. Makin’s responsibilities is managing Confucianism in the district areas. Usually center of makin movement is klenteng.
Perhaps, 2008 is moment of Makin to go up, they has planed to survive again as religious organization which has responsibility in keep existence of Confucianism in Indonesia. makin has survive in the history, even they has do great job in regulate Confucianism in Indonesia. Such as, in determining the legal holy book, structure of religious prominent, festival, etc. Nowadays, Makin has responsibility to repair Confucian conditions after long ago cannot active freely.
Matakin’s duties seem very hard, according to history; Confucianism has become victim of discrimination. One think that become focus of Makin is, according to Pak Widi, is to give basic doctrine of Confucianism for adherence, especially young generation. As minority, if they have no strength doctrine is potential to emerge conversion of religion. Moreover, in school curriculum there is no Confucianism subject, thus seem young of Confucian children lack in Confucianism doctrine.
Pak Candra says to me that Makin movement has quickly spread to many district in Indonesia. In almost all big cities Makin has head office to move reorganize Confucian. December 29, is just for reconciliations between Confucian and Makin, and between Makin Yogyakarta and other Makins; because of Makin has move since 2000 after Gusdur emerges his policy.
Rising Makin also is followed by student movements. There are several organization young Confucian students that are KAMPAK, TAPAK, and PAKIN. Pakin actually has established since new order eras, and in the times Makin job very much implement by Pakin because Pakin has legitimate to exist. Pakin members are student universities. Tapak and Kampak are new organization. Level of those organizations is student in high schools.
Both Makin and Young organization aim is to elevate religious teaching in order become part of life Confucian that not merely based on devotion, but also by knowledge. To support that mission, pak Margo informs that there is a routine activity in solo, such as short course for Confucian. But he did not inform to what time is usually do.

2. Religious preach
One activity that I think has big applause for Confucian when I participate is religious preaching. Speaker is Ws, Budi Tantomo. He comes from Jakarta. His profession besides preacher is chief of international school in Batam. He is one of the better Confucian preachers today, pak Widi states to me.
There are many Confucian who participated in the preacher. Some of them seem high school student, but majority is older. Klentang poncowinatan has no Haksu, Bunsu, and Kausing. One Haksu that also responsible in Klentang Poncowinatan is Haksu Tjie Tjy Ing and Ws, Adjie Chandra and both of them stay in Solo. Thus, perhaps one reason in this program has many participants. Wheras, Matakin also acknowledge that it the first time preach and worship who organized by Makin.
Speak materials of Pak Budhi is about the doctrine piety. He explains what is the meaning of being Confucian? What the main core of Confucianism, practice of ying-yang, and love as heart of jen. He emphasize to build strength character or “watak sejati”. Confucian must establish strong characters in the heart by following the sacred way. Yes, it is no same between condition Confucius later and Confucian today that affect to character responds of people, but being Confucian is walk in the way of respect and love. He emphasize to build piety trough moral way.
According to Pak Budi, Confucian is not easy to understand. He says that outsider sometimes misunderstanding about Confucius teaching. Such as “Thian” that understand as heaven. Te problem is because Confucius teaching very much uses pictogram. Mandarin world in character is pictogram, and it arranges by many symbols. Such as in understanding human, by placed two straight lines that has meaning the heart of human is always straight. That refers to Confucius teaching that human potent are basically good.
He sometimes speaks with using mandarin language (Tiongkok). In one hand, he also writes mandarin language in the white board. He explains what the meaning of every character of Chinese, he also explains what the meaning and correlation in Confucian conducts. I see not all participants understand. Jhonny, one of the participant, says that he little understand language Mandarin, but not very well understand meaning character mandarin word. Perhaps, many younger Chinese have no spoken mandarin again.

3. Adherence enthusiasm
Seeing a lot of participant in preaching indicates that Confucian enthusiasm increase in religious matter. According to Pak Margo, outside festival is also interest Confucian to go to Klenteng increase well. That statement justified by Pak Parman, klenteng parking operator, he informs that amount of worshipper who came to Klenteng increasing enough after 2000. It seems that Gusdur policy in effect to elevate people to make rite in Klenteng, rather then at home. For Confucian, it has good effect because social relationships between them also increase.
The adherence enthusiasm caused by, accordance with pak Widi statements, they are easy to being virtue. In new order eras, Confucian under pressure and cannot express the belief in public. Jhonny states that he in new order eras just come to Klenteng one times, now he comes twice.
Several festivals and songs created to increase Confucian piety and social relationship, such as, song “umat konghucu bersatu” (confucian union):

Umat Konghucu Selalu Bersatu

Sepanjang masa hidup teguh iman
Akan bawakan damai dan sentosa dengan cinta mulia
Hadapi rintangan nabi bri jalan
Bagi semua insan sumber abadi ajaranmu nabi
Membina diri dalam jalan suci
Kebajikanlah pedoman lakuku
Umat konghucu selalu bersatu.

Semua saudara

Aduhai mengapa gelisah
Aduhai mengapa bermuram durja
Merasa hidup sebatang kara
Dan mulia it firman
Usia lanjut atau muda
Semua didalam kuasa thian
Kaya Thian susilawan selalu tekun dan bersungguh dalam pergaulannya
Selalu susial di emphat penjuru lautan
Adalah saudara mengapa gelisah

There is an enthusiasm spirit in that song which can elevate psychology of Confucian. Although they are minority, they belief they are unified by faith. As long as they are embrace Confucian beliefs, they all covered under Thian. Content that song seem has spirit to increase piety, both piety in term devotion to god and social piety.
Enthusiasm outsider Chinese to embrace Confucianism emerges, in proof several peoples convert to Confucianism. For example, H Mami who decided to choose Confucianism as his reeligion, wheras he Islamic embracing before. Pak Widi, mas Chandra also not Chinese, but they have embraced Confucianism since 10 years ago. That is one example success of relationship among Chinese with indigenous.

4. Klenteng, culture, and religious toleration
Last one interesting aspect of Confucianism is Klenteng. It is symbol of culture, religion, and toleration. All the element unifies being privilege Chinese identities, which differs them from other religions, other cultures, and other ways to respond diversities.
One function might be being a symbol of cultural union of Chinese in overseas to keep their Chinese identities from generation to generations. I think they success to do it, even though Chinese has existed for long periods in Indonesia, since Nusantara’s kingdom eras until now, they show ongoing survive. Under government ban, Confucian activities has been doing in klenteng, thus klenteng is last castle to safeguard Confucian cultures. Indeed, several aspects of Chinese cultures being popular today, for example Klenteng, celebrating imlek, Angpau, and Barongsai. All of it is unique heritage that become one part who colored Indonesian cultures.
As symbol of religion, klenteng is place for worship and placed god, ancestor statues, sacrifice, candle, joss stick, ritual, and religious festival. There are many rooms as placed to put different ancestor or god. There are rooms for Confucian, Dwi Kwan in, Tao, even Buddhism. By the way, klenteng Poncowinatan is “klenteng Tridarma” or klenteng for three religions that are Confucianism, Taoism, and Buddhism. Every religion has different room. In principle, they are union as Confucian ancestor and their teachings practices as complementary, such as in ying-yang concept. But, every religion has privilege room; even every one probably has different favorite places to worship. There are thirteen rooms in the klenteng Poncowinatan, so adherence can choose one favorite place. Generally, Confucian did not worship just to one God, they also worship in different rooms. As such, favorite room for young Confucian is Di Zang Wan Gu Po Dan, an altar to tell fortune and medicine.
Klenteng has become meeting point of the three great religions of Chinese. Muhdi kholid says it is very good example for learning toleration and democracy . Yes, I suppose among Confucian, Taoist, ad Buddhist have good relations. It is public sphere that make toleration possible. Trough klenteng they can meet and worship together, at the times they also can re-remembering their ancestor and their existence in overseas.
I must confess, in this case, relationship among Chinese religion is better than Abrahamic religions, namely Judaism, Christianity, and Islam. Although they promise from one belief to monotheism, their relationship always colored by conflict. Such as conflict in Palestine, the conflict claims of ownership of the holy place for three religions. All of them claim as the legitimate one that has privilege property to it.

Conclusion
Thus, in Confucianism cases, freedom of religion influence to increasing piety. It delineated by increasing Confucian movements, enthusiasm adherence to worship and comes to Klenteng, appearing Confucius preach, and toleration among people Chinese and indigenous. Other effect of freedom also enhance indigenous interest to convert to Confucianism.[]

Read More...

Introduction
Nowadays, every religion faces some contemporary issues such as gender, ecology, and religious dialog. The issues become crucial because these issues have been forgotten for long time in previous era. We realize the fact that almost all religions are male oriented. God often be portrayed as masculine figure, women were often positioned as second priority, men is more privilege to interpret religious doctrine, and women were often supposed as the source of sin. Therefore in last time, women always placed in inferior position. However, in recent era, religion has to face another fact that women are equal to men, consequently religion has to explore their basic tenets and traditions that acknowledge women fairly. Moreover, many religions today try to develop respectful conduct to women. In this paper, I will look into Confucianism response in Gender issue, especially according to MAKIN in Solo.
Another issue that is often related to religions is ecology. Natural disasters that more often happen in Indonesia and many places in the world make many people concern to save the nature. People blame capitalism and free market as the source of this sad fact, but some blame religion that provides some verses which allow people to exploit nature because God create the nature for human needs. This debate rise interest to research religious teaching that friendly to nature. This notion in Confucianism perspective also will be presented in this paper.
The last issue that will be reported in this paper is religious dialog issue. This is an important issue today because religious conflicts are often happen in Indonesia. Every religion, without an exception, has to develop religious tolerance to diminish religious conflict. Religious dialog has to be held in order to build mutual understanding among religion. Confucianism as the “new” official religion in Indonesia perhaps has not been really involving in this subject, but this paper will give some information that given by respondent and other sources.
The subject to be studied in this paper is MAKIN in Solo Central Java. MAKIN stand from Majelis Agama Konghucu Indonesia (Indonesian Council for Confucianism), in Chinese language it called Kong Jiao. Today there is MAKIN in every province in Indonesia, but MAKIN in Solo is the first MAKIN in Indonesia. Before called MAKIN in modern Indonesia, the name for Confucian association is Khong Kauw Hwee that was established in 1918 in Solo. In President Soekarno era, this association changes the name by Perserikatan Khung Chiao Hui Indonesia (PKCHI). After that, this association changes the name many times. It was changed to be Lembaga Sang Khungcu Indonesia (LASKI) in 1959, to be Gabungan Perkumpulan Agama Konghucu se-Indonesia (GAPAKSI) in 1963, and under Soeharto era this association changed to be Majelis Tinggi Agama Konghucu Indonesia (MATAKIN). After MATAKIN moved the office to Jakarta, Solo office became MAKIN.
I did my research in MAKIN Solo in December 22-23, 2008. My respondent is Mr. Bunsu Adji Chandra. Bunsu is a level in Confucianism clerical that means preacher. In the first day interview, I ask about MAKIN response to some issues such as gender, ecology and religious studies. In the next day I study some religious symbols that appear in the office and in the Li Thang (Confucianism Shrine). However, in this paper I just want to explore and discuss Confucianism perspective related to three issues that I have mentioned above.

Problem
What are MAKIN views and responses to gender, ecology, and religious dialog issues?

Thesis statement
MAKIN Solo has good views and response to gender, ecology, and religious dialog issues. MAKIN has many examples from tradition and religious tenets that supported this issues. Moreover, MAKIN also has been doing some programs that concern to the issues.

Research Findings and Discussion
A. MAKIN’s View and Response to Gender Issues.
Bunsu Adji Chandra explained that in Confucian is strong related to Chinese tradition. Therefore, in early Confucianism history, (in ancient China), respecting women is something impossible. In that era there was tradition that a son is more valuable than a daughter. They believe that only son who has privilege to continue family’s name (Marga). When parents passed away the name of family will be derived to son, it could not be given to daughter. Even, parents who has no a son will be seen as people who didn’t have devotion to ancestors. A grandson will be called insider and granddaughter will be called as outsider because the granddaughter only will be other’s wife and excluded from family line. Therefore, in social construction, women in ancient China or early Confucianism are very inferior. This tradition still occurs in some family in modern era. It also sometime happens in work places. Therefore it is becoming a challenge for Confucianism to reduce this problem.
Confucianism researches their tradition to find some teaching that can be used in women emancipation effort. Considering the tradition, Bunsu Adji Chandra told me three reasons in respecting women. First, there is a very important woman in Confucianism tradition. She was Guan Ting Cay. The story mentioned that there is a man in ancient China who has 10 children. 9 of them are women, so he only has one son. He was very sad because of that. Then he married again with Guan Ting Cay. Because she know that her husband really want a son, she always pray to Thian to be bestowed a son. The dream come true, she has a son, and her husband was very glad. The son was namely Kongzi or Confucius who became a great person in China history. When Kongzi three was years old his father died. People believe that Guan Ting Cay has educate Kongzi very well, as a result, Kongzi become a smart and very kind person.
The second reason is a story of Bing Cu. He was also an important figure on Confucianism; he was a prophet who continues Confucius teaching. Since he was born, he has no father because his father has died. This orphan boy looked after only by his mother. His mother able to educated him to be a good person. It is the evident that women has great role in human life.
The third reason is the core concept in Confucianism, Yin-Yang. It is the balance principle. Relating to gender issue, Bunsu Adji Chandra interprets this principle as equality of men and women. He said that through this concept, Confucian believe that men cannot stay life without women as well as women cannot stay life without men, because both of them are complement each other. If one of them doesn’t exist, human life will not continue. Therefore they have to respect and love each other.
The effort to reinforce women is not only in the discourse, but also in practice field. MAKIN established an association for women namely WAKIN (Wanita Khonghucu Indonesia). They have various programs, it is not only develop women skill for daily life but also gather them in social life including education and health. WAKIN also cooperate with other women activities like Dharma Wanita in order to expand their role in women development. Therefore MAKIN views to gender issue is that Confucianism respect women as equal partner for men in the life, therefore women movements has to be reinforced.
MAKIN effort in gender issue that based on teaching and history is very useful to cultivate gender awareness in Confucian community. Moreover WAKIN as an institution that developed by MAKIN is a good effort to manifest their concern to gender issue.

B. MAKIN view and response to ecological issue
According to Bunsu Adji Chandra, Confucianism teaching about ecology can be seen in the concept of sab jay and some rituals that has purpose to appreciate natural signs. Confucianism has concept of sab jay (three fundamental realities) that teach people about three kinds of relation. First, religion is a relation between human and the creator. Bunsu Adji believe that Thian is the only one god, Thian as the creator of universe. Second, religion is human inter-relation. Human relation divided into 5 pillars; relation between husband and wife, parent and child, ruler and subject, sibling and sibling, and friend and friend. The third part of sab jay, is relation between human and nature. Bunsu Adji said that Confucian may not destruct nature although they also have the right to utilize nature for they need.
Other proves that maintains Confucianism respect to nature is through rituals or ceremonies that related to nature phenomena. Confucianism is Chinese origin, therefore some rituals also following Chinese climate. In the autumn Confucian held Gap Go Meh ritual. In summer there is pek cun ritual. In fall season they celebrate Tyong Ju and in the winter they celebrate Tak Ping ceremony that always done in December 22. The rituals are expression of thanksgiving and hope for the luck in every seasons. In ancient China, most of people life in agricultural society, therefore they always closely related to nature. These rituals always remain them to respect the nature.
When disaster happens, Confucian has different views for it. According to Bunsu Adji Chandra, traditional Confucian will say that the disaster is expression of the anger of god. Perhaps it is happen because people didn’t accurate in performing ritual or in giving offering. Therefore, they will pray and even repeat their ceremony. However, the modern Confucian will view the disaster critically. They will realize that disaster was also happen because of human faults. If people didn’t destroy the nature, the disaster will not happen.
According to Bunsu Adji This critical view also based on Confucianism sacred text. It based on Bing Cu teaching: “Bing Cu said that plants in Mount Kyu have destroyed by human because many people come and established a city near the Mount Kyu. People take the woods from the forest but doesn’t plant anything, it make Bing Cu sad because it is not good for nature.”
Another story is about King Yao who saves the inhabitants from flood. Flood was coming every year in ancient China, therefore King Yao ask people to clean the river in order to make the water flow freely. Through this way King Yao has safe his people from flood. The care to animal is also shown by Shang Tang. Shang Tang walk in the jungle, he saw a hunter who use net to trap many birds whether the big one and the small. Shang Tang broke the net, therefore the small or the young bird can free from the trap. He said to the hunter “birds also has right to keep it existence”.
There were abundant story about Confucian prophets who very respect to nature. Shun, Yu, Shang Tang, Tian Zhi, Mu Duo and Kongzi (Confuze) himself are some Confucian that has give example to threat nature respectfully. This story maintains that people may not destroy the nature. Because exploitation to nature is not only bad for the nature, but also will bring bad effect to human’s life.
In the book of Clung Yung also mentioned that if there is no balance between heaven and earth the life will not appear. Confuze also said that people who live in the perfect middle way should keep the nature from any destruction. He also said that those who cut plants and sacrifice animal not in the right time is out of devotion. In Confucianism, people will got the hardest punishment when they are out of devotion, whether uncommitted to parents, teacher, society and nature. Moreover, in Confucianism, one form of devotion (xiao) is keeping good name of family through keeping their heir to us, including plants and animal that has ever given by parents.
Bunsu Adji also recite Li Ji, chapter Yue Ling about prohibition to disturb nest, egg, and young animal. There is also prohibition to catch fish by destructing river or lake because the young fish will be died as well and disturb the nature balance. In other part, Meng Zi advices a king by saying, if you want to be a king who beloved by citizens, you have to give welfare to them. The way to do it is by keep the natural condition of river, hill, animal, plants and other nature matter.
In practical field, MAKIN always supported to every effort related to ecological issue. They cooperate with some company to make health environment around MAKIN be healthy. MAKIN sent their adherents to participate in reforestation effort.
MAKIN through its educational division always teach the student to love nature, keep environment, and always care to ecological issues. MAKIN Solo has a Kindergarten and Elementary school. In this educational institution MAKIN always teach to student how to love animal, plant, river and ecological matter around the environment. The teaching is based on Confucianism teaching; sometime also quote other religious teaching, and the scientific explanation about the nature matter.
Therefore, MAKIN doesn’t only propose their religious teaching about ecology awareness, but also through real actions.

C. MAKIN view and response to Religious Dialog
According to Bunsu Adji Chandra, in Confucianism tradition, people can be called as successful if they can cooperate with people who different from us. People who different from us has broad meaning. it can be mean people who has different character, people in different country, and it also can be mean people who have different religion. Therefore, Confucian will be success if they can build good relationship with other religion through dialog and cooperation.
Bunsu Adji also said that the perfect of life can be achieved by many ways but the goal is one. He, himself, looks other religion as equal media to the truth as long as they do their religious teaching with pure heart and never hurt other religion. He added that in Confucianism teaching every human is basically good. Every human were born as pure without any sin or fault. Genuinely, people are good, and the obligation of people is to keep this cleanness forever.
In the social life, very often we face differences between people. The differences of belief often lead people into debate, including in religious dialog. Bunsu said that Confuze has taught to us that “when we have different intention we may not to clash over other, but we have to find any similarities between us.” This is really good teaching for alleging religious dialog.
Bunsu Adji Chandra is a chairman of FKUB (Forum Kerjasama Umat Beragama, Religious Cooperation Forum). It is an organization that appears in every province. This organization supported by government. The task of FKUB is to keep good relationship between religious communities. The members are representatives of each religion in Indonesia. Through this forum MAKIN Solo plays role in religious dialog. He often go to other communities to promote religious dialog. The intention of his work is to got mutual understanding among all religions, therefore they can develop cooperation in social life.
Bunsu Adji said that dialog has to be happened in grass-root level. Religious dialog in Indonesia is not a new agenda, but it has been running for long time. In fact, the dialog is just done by the religious leader. The religious leader perhaps can be tolerance each other but it will not bring any result if they didn’t say the same thing to their adherents. Bunsu said that many religious leader who good, very inclusive and pluralis in FKUB forum, but when he back to their members, he say different, he became a exclusive person. According to Bunsu Adji, it is common phenomena because religious leader always wants his/her adherents to be fanatic to their religion. Therefore, it is the real problem for religious dialog. That’s why he propose religious dialog in grass-root level, not for religious leader.
MAKIN promote religious dialog and mutual understanding not only through FKUB, but also through their educational institution and through sermon that done by every Confucian preachers. Religious teaching that very tolerance to others belief is that developed by MAKIN is the good seed for freedom of religion in the future.

Conclussion
MAKIN Solo has good views and response to gender, ecology, and religious dialog issues. Confucianism has some examples of extraordinary women. This historical fact proves that women has played great role in human life. Therefore women must be respected and positioned equally. In order to that MAKIN held some programs. They establish WAKIN as the association for women to struggle their right.
MAKIN also has good view to response ecological change in this world. Confucianism has abundant examples of good treatment to nature. The examples derived from religious teaching and story from some sacred books. In the practical field, MAKIN always support and play role when there is any event to save ecology.
MAKIN plays roles in developing religious dialog. They inclusive view based on their understanding on Confucianism teaching that really respect all diversity, including diversity of religion.
by: erham budianto

Read More...

Starting with question, why study religion? Hinnel (Prof. Comparative religion, an atheist) tries to explain some interesting phenomenon relating to study of religion. He states that religion is important things; it’s a key to understand the cultures and all motivation behind religious actions. The great events in histories are, however, sustained by religions or religious faith. e.g crusades, Palestine’s war, etc. Religions have an ideal and moral teaching which leads to harmony and destruction for adherent.
He argues that religion is like diamond, there are many facets, and everyone can look at the simmer light wherever they coming, but at glance no one can see all sides. Religion is complex, not only represent in doctrine, but also in culture, politic, salvation, and sometimes geographical boundaries. Religious belief, symbol, and practice are naturally affected by socio-geographical conditions which the theology inside was elaborated.
However, although religion is not culture, not politic too, but, religion and religious leaders have been rarely outside political tension. For example: Muhammad, Jesus, and Gandhi are ideologist and leader of revolution in their culture. Hinnel noticed that religion is religion; religion itself only can be understood clearly when attributed to proper name,-for example, Islam, Christianity, Jew and sometimes for ‘thought and religious organization’-historical movement, and new word challenges -migration and globalization change the countries socially, and impact to state policies-. Religions flux by context, yet constant by doctrine.
Inasmuch study of religion has wide areas, so it is not easy. The problem nowadays is how to understand religion objectively. Hinnel realizes that at times study of religion fall into prejudices and bias, because researcher from outsider religion cannot step outside her identity. Thus, misunderstanding in comparative religion is easy happened.
Like Hinnel, I think religion is central for human civilization. Religion gives a rule, while human gives feedback because of human is active substance, not only object of religion, but also subject. Human has an awareness neither accepts nor reject to religion, but none can lost it. If religions have dramatic function, religions or religious prominent must encourage religion not only politic practices, but how to improve social harmonies between diversities, consequently religions be unity tool for being, -also how to improve economy, moral, education to build high culture. Everyone must begin to understand others, someone says “who one know one, he don’t know.” []

Read More...

In the story (section 5, from Daoist Chaung Zu stories) of Shu shan the tooless, I see there was different teaching of Confucius and Dao. It is difficult to say that one is a criticism of another, but there are comparable issues in which Daoist writings can be interpreted as directly addressing the more troubling aspects of Confucianism. The difference between Confucianism and Taoism is their views on what is a knowledge, ethic, and person responsibility.
Both Confucius and Dao stem have a similar goal and similar beliefs. They have been regarded as part of the cultural heritage of the Chinese. They also until now well-know as general ethic of the Chinese civilizations.
However, they take opposing views on the person's responsibilities. Confucianism is based on the teachings of Confucius (also known as Kong Zi). In this story talks how Confucius and Dao saw the morality of people. Confucius more direct to judge that what people do obey the ethic virtues as wrong. Appling social ethics for Confucius is by legal. By follows the virtue of je, when the personal being is respected. The Confucian ruler would favor leading by example over coercion, but the desire for controlling behavior is present none the less. There is a certain arrogance in the notion of always judging people to be good or evil. Like in cut story, Zhong Ni (Khong Zi’s disciple) said to Shoe Shan the mutilated toeless “you weren’t careful in the fisrt place, and by committing crimes you brought this disaster your self”.
While Confucius’ focus is on the human, Lao Tzu's on what transcends of the human wisdom. Like when shoe shan complain about Zhong Ni treatment, Lao Dan said; “Why not strainghten him out y showing him how life and death are linked on a single branch, and how approval and disapproval are linked on a single thread”. In the other hand, Dao reject to Confucius belief, that the most important things is filial piety. Spirituality is more important for Dao than social constitution. Daoism ethics is concept of wu-wei, that is “non purposeful action”. Rather than disturbing the balance of nature, or being himself or herself disturbed by things beyond their control, they allow nature to take on its own order and find peace in that setting.
In conclusion, what made Confucian and Dao seem contras and critic each other are because of they used different view in seeing world. Confucius stresses social responsibility, Lao Tzu praises spontaneity and naturalness, Confucius' focus is on the human, Lao Tzu's on what transcends the human. Confucianism is concerned primarily with the needs of society, and unlike Taoism, not the ability of a person to live in harmony with nature. Fascinating dialog but little bit confusing for me to allow them, but when rulers operate like in story, type of people like Shoe Shan would inspire to ask what a good life is.

Read More...

Background
Budhism with its concept of God is unique, particularly from the perspective of Abrahamic or theistic religion. In this teaching, God is neither affirmed nor denied. The god is also conceptualised as an embodiment of Dharma or wisdom or truth. This notion is definitely different from the definition of religion which is presently dominated by Western religious institutions that subscribes religion as belief in God, in which the term God is understood as meaning theistic absolutism. Theistic absolutism is the view that the word God refers to an all-powerful, all-knowing, all-good, miracle-working being who created the human race and all the universe. God is supernatural, means above nature. Monotheism stated that God is the Beginning and the End, God created the heavens and the earth. Obviously, God is not a part of nature, and nature is not God. God is never be part of nature, as well as nature is finite and God is infinite. Another essential characteristic of God according to monotheism is that God is personal. It means that God knows us as his creation and cares about us.
Budhism usually use the term enlightenment as the goal of the life as Buddhist. There are two different perspectives in Budhism regarding the way to achieve the final destination or goal of life. There are two divisions in this matter, which are Theravada and Mahayana. This two different division is basically the same. The differentiation between this two divisions is simply in the way of getting into the enlightment or purpose of the life.
Theravada emphasize its adherents to enlight themselves before they could possibly do their Dharma. In this tenet, the adherent is pushed to achieve the Arahat (The person who has successfully achieve enlighment), before could possibly do their dharma, and finally to become a Bikhu.
Mahayana on the other side could possibly do their Dharma while they are still seeking or in process in achieving the enlighment. In this tenet Budis supposed to be Bodhi satwa before achieving the Arahat. Actually this thing is also recognized in Theravada as well, but Theravada does not emphasize it. In Mahayana a budis could be a Bikhu or just an ordinary people to achieve the enlightmen. This understanding might become the reason why Mahayana is more popular and have more follower compare with Theravada.
This curiousity lead me to come to visit Borobudur Temple which is Located in Magelang regency, about 42 kms west of Yogyakarta, on the island of Java in Indonesia. Accompanied by Bapak Budi, a tour guide, who told us a lot of story and the meaning of the relief that stick on the wall of the temple. A lot of Hindus from all over the world come to Borobudur to do pilgrimage. By sticking their both palm hand and reciting the Budhis’s spell devotedly, they start walking around, surrounding the building of the temple. It was interesting that they seems not to be bothered by the crowd of people who are visiting the temple. As we know the temple is opened for tourist also.

The History of Borobudur Temple
Borobudur, which is one of the most magnificent Buddhist shrines in the world, was built at the end of the 9th century by the Hindu kings of the Sailendra dynasty. Borobudur, which is usually translated as "temple on the hill", serves as an abbreviation: "Bhumisan Brabadura". The latter translates into "The Ineffable Mountain of Accumulated Virtues", a highly symbolic title, liturgically speaking. The Sailendra dynasty reached its zenith in Indonesia during the 7th, 8th, and 9th centuries. Their king was considered the founder of Borobudur; he bore the name Indra (Hindu god represented on an elephant - god of rain, monsoons, storms and winds). The fact that the founder of this most fabulous Buddhist shrine bore a Hindu name shows the ambiguity of the Sailendra dynasty's position between Buddhism and Hinduism. The shrine was actually signed or co-signed by Indra's son, King Samaragunta (also spelled Samaratunga). The latter turned the com pleted monument over to the Buddhist monks, who enjoyed royal sponsorship. Just as in classical India, in Java the dynasties generally continued Hindu names and beliefs. At the same time, they opened their minds to Buddhist doctrines, effecting a sort of unofficial conversion, which they concretized in the form of a gift of land, money or even pensions to the Buddhist monks who, in return, affected a tolerant and protecting attitude towards the royalty.
The philosophical Meaning of The Borobudur
The building of the Borobudur is unique. It is just stack of stones with no cement. According to Pak Budi (the tour Guide), the methode of stacking the stones is called locking system.
Borobudur's architecture is modeled of Buddhist cosmology which is divided into three worlds: the Kamadhatu or the phenomenal world, the world of desires; the Rupadhatu, a transitional sphere where humans are released from their corporeal form and worldly concerns; and finally the Arupadhatu, the sphere of Gods the sphere of perfection and enlightenment. Each part of the monument is devoted to a different world. The Kamadhatu is a huge, rectangular wall that just out at the foot of the monument. Above the base is the Rupadhatu, four rectangular terraces with procession corridors that are decorated with myriad statues and relief. These terraces are three circular terraces and a large dome. When we approach the monument however, it is difficult to discern the three separate elementary structures.
The Borobudur architecture is divided into three circles stages as modeled of Buddhist cosmology, which divide the universe into three worlds. First is the “Kamadhatu” or the phenomenal world, the world of desires (the circle of experiences). The second is “Rupadhatu”, a transitional sphere where humans are released from their corporeal form and worldly concerns (the circle of learning) and the third is the “Arupadhatu”, the sphere of Gods the sphere of perfection and enlightenment (the highest circle that is revelation circle). Budhists who are seeking the enlightenment to be ascended level by level that corresponds with the unity of the shrine's top. The plan is relatively simple: a multitude of pagodas, stupas, and niches characterize the lower levels, with a single stupa crowning the whole. The path leads people (Budhist) from multiplicity to oneness. Each part of the monument is devoted to a different world. The Kamadhatu is a huge, rectangular wall that just out at the foot of the monument. Above the base is the Rupadhatu, four rectangular terraces with procession corridors that are decorated with myriad statues and relief. These terraces are three circular terraces and a large dome. When we approach the monument however, it is difficult to discern the three separate elementary structures.
The bottom circle is strictly an account of life experiences, but almost at an animal level - the level of our needs, passions, pulsations, feelings of love and hate. Were this circle complete, this is where we would find not only scenes of war, but scenes of the erotic as well: all that man is capable of, all that man experiences.
The middle circle is all that man is taught, the circle of learning, through which man seeks to distinguish himself from animals and to awaken his soul by modelling his life on Buddha and the Bodhisattvas (the class of celestial beings worshipped for being on the path to enlightenment).
In the highest circle, the sphere of revelation, the body becomes superfluous, for this is where pure spirit resides. Experience, learning, and revelation. The three circular terraces are left un adorned except for the 72 perforated stupas, each containing a statue of Buddha: this World of Formlessness culminates in the bell-shaped but totally unadorned central stupa that is Nothingness and All.
Borobudur is a direct reflection of Mahayana ("great vehicle") Buddhism. It conveys the Budhis to the heart of the life of Buddha. Borobudur, the temple on the hill is a complete initiation to Buddhist art, religion and customs.

The Ritual
Buddhist ritual for pilgrims start by entering the temple from the east gate to carry out the stages of a visit by turning clockwise and gradually up wards around a stupa, until reaching the smallest round, which is that of the unity at the top. There are eleven series of relief depicted on the monument. Sometimes two or three stories parallel each other on a gallery wall. To follow a story from beginning to end we must walk one complete circle around the temple. This process is called Pradakcina or paying homage to the good spirits. To walk counter clockwise is to recognize the spirits of the dead .
As I mentioned above about the architecture of the Borobudur is a modeled of Budist cosmology. Budhists ascend the temple in ritual is a description of the way of Buddhists life in gaining the highest level of life. This method was already described in pre-Vedic texts prior to 2700 BC; in India. The idea is to walk around the divine in order to awaken the divine, meaning to bring a statue to life and thus exalt its power, while at the same time apprehending all aspects of its divinity. In India, as through out Southeast Asia, the clockwise direction allows you to keep your right hand physically in contact with the naos (shrine).

Monks walking around surrounding The highest Stupa
This ritual remind me to Islamic ritual in Mecca, that is called Thawwaf to Kakbah. Muslims, who are capable: physically, mentally, and materially, are obligated to do Hajj (pilgrimage to Mecca and Madina). In hajj, Moslems must do some rituals as a requisition in completing Hajj. One of those rituals is Thawwaf: Walking around Kakba for seven time. first third round is done by “Raml”; little run by shortening the foot steps but no jump, and the last four is done just by walking naturally. In every round they start from Hajar Aswat (The black stone), which hangs on one side of Kakba’s wall and end it up in the same spot. Muslims position is on the right side of kakba, means Kakba is on the left side of Muslims who do thawwaf. This is actually part of the Islamic teaching,, that is to start doing everything good with right (side or hand or foot) instead of left side or left hand or left foot.
These two rituals (Buddhist and Islamic) could be compared to each other. For Hindhusts the temple is sacred place, especially in the Rupadhatu, which is regarded as the sphere of revelation where the body becomes superfluous and pure spirit resides. This sphere is the goal of each Bhuddists to gain the enlightenment. Meanwhile, Kakba, for Muslims, is also a sacred place. The other name of Kakba is bait Allah (God’s home). Since this building is representing the direction (kiblah) to wich Muslims turn in praying. Praying, for Muslims, is not only a set of ritual routinity but also the way to get the enlightenment in spite of its other teachings such as fasting in Ramadan month or giving Zakat (submitting 2,5% of our wealth to the needy). To get closer to Him, surrender to all of His command and obedience to Him, is the idea of praying. So, both of these tenets are using a building as the symbol of the presence of the ultimate reality.
Buddhists walk surrounding the temple in clockwise direction, so that they can read the stories of the relieves. This aimed to pay homage to the good spirits. To walk counter clockwise is to recognize the spirits of the dead. Conversely, Muslims, walk surrounding the Kakba counter clockwise, which put Kakba on the left side of Muslims, by doing so Muslims keep himself in the right path. The philosophical meaning of this is that Muslims will always do right things as He told them (human) to do so as caliphs (representation) on the world. Right is the symbol of truth, righteous, sacred and goodness. On contrary, left is symbol of evil, bad did, sins etc. we can see this two ritual are actually having the same idea, but since this two teaching have fundamental contradictory in the concept of God, then the way they give meaning to each own tenets is different.
In the Waisak day (Buddhist callender) monks of Budhists are doing journey, walking from Mendut Temple to Borobudur temple to commemorate Budha Gautama’s birth and to get the level of Budha or they call it as “Parinibana Budha”. This ritual also have similarity with the ritual of “Sa’i” in Islam. Sa’i is running in small step from Shofa hill to Marwa hill in Mecca, which is also must be done seven time, as part of Hajj ritual after doing thawwaf. Both of these tenets (Islamic and Hindust) are keeping their teaching by using commemoration agenda to enliven the spirit of the religion. Put that commemoration into part of ritual is an effective way in preserving the sense of belonging to each adherents.
These commemorations rituals which have been perpetuated from generation to generation is evidence of people commitment to maintain their society. This is in accordance with Emily Durcheim. The event as a whole has restored a sense of community, of shared identity and purpose, to a neighborhood of otherwise poor, isolated, even disillusioned individuals . Durcheim asserted : The idea of society is the soul of religion. Durcheim might give better answer of the question, why Religion could still exist after very long period of time. nowadays, Anthropologists are having a hunch that human beings are the outcome of their history. Social structure has constructed men’s personality. To Leave the result of the long social process is just like purifying the opium from the blood of the addict. However, if the person successfully did it, he or she is actually not really free from their built up experiences, it remains in their unconsciousness (Sigmund Freud).
The Buddhist implications at Borobudur are so very sophisticated and complex that it takes a whole series of zones of varying awareness to reach the unity at its summit. After all, I myself have a suspicion that Sidharta Gautama was a prophet according to Islamic perspective. In Alqur’an, God said that He sent to every community (qaum) a Prophet. In my opinion, Sidharta had all aspects needed to be called as a prophet. Quran does not mentioned his name, but Qur’an has never mentioned all prophets name. Any way this is just my opinion without any mean or intent to insult Budha teaching. Hope people could live together in peacefully happiness live.[]

Read More...

In the story from the Chaung Zu in section 5, we can see that it tell us the essence of Taoism and Confucianism teachings of person responsibility, ethic, and knowledge. By seeing this story, we can understand that between Taoism and Confucianism have different views of such things. In this short paper, I will try to explain the differences between Confucianism and Taoism according to this story and my knowledge about them.
In this story, we can understand that Confucianism is mainly centered to guide structure and control human nature through convention and learning. Confucianism focuses on the human. It means that what we get now is caused by what we did in the past. It can we see in the story when Zong Ni (Confucius) give a comment to Shung Shan who is toeless. Zong Ni comments that Shung Shan gets toeless because he was not careful in the past by committing crimes. In other word, Confucius believes that Heaven will send something bad to evildoers. However, we can correct this mistake by looking back and learning from previous mistakes and then strive to correct that mistake to better things. We can understand this teaching when Kong Zi said to his attentive disciples that Shu Han has perfect virtue, because he still wants to take on the task of looking back and learning from his previous mistakes.
Contrary with Confucianism that focuses to human, Taoism focuses on what transcends of the human wisdom. Taoism focuses on the individual life in relation to the Tao. In other world, Taoism is more individualistic and personal concerns than Confucianism that stresses in the collective and social. Taoism calls for intuitive harmony with the primal nature of the universe and humanity. Taoism believes in a Natural Law where the world should be allowed to go on unobstructed. "Do not be disturbed, do not be frightened; all things will clarify themselves. Do not be upset; do not be startled; all things will order themselves." Rather than disturbing the balance of nature, or being him/herself disturbed by things beyond their control, they allow nature to take on its own order and find peace in that setting.
Although Both Confucianism and Taoism have differences, they also have similarity. Both are concerned with humanity, and they try to make the social order serve human needs.
In conclusion, what made Confucian and Dao seem contras and critic each other are because of they used different view in seeing world. Confucius stresses social responsibility, Lao Tzu praises spontaneity and naturalness, Confucius' focus is on the human, Lao Tzu's on what transcends the human. Confucianism is concerned primarily with the needs of society, and unlike Taoism, not the ability of a person to live in harmony with nature. Fascinating dialog but little bit confusing for me to allow them, but when rulers operate like in story, type of people like Shoe Shan would inspire to ask what a good life is.

Read More...

Hinduism has unique concept of God which is different from any other religion’s concept of God particularly from Abrahamic religion. It is a complicated concept to understand The concept of God of Hinduism by using other point of view. We should use the same angle to try to understand the concept. Hinduism regard Brahman as the supreme god, the ultimate reality, but Brahma is consist of three entities that is Brahma as the creator of the world, Shiva as the God of destroyer and Visnu as the preserver. Brahma is not the god but the symbol of God.
The Gods and Goddesses for Hindus are real beings. The fundamental thing about God is spirit. For Hindus God is Universe, the world, the sky, you, I, moon, sun and everything. So according to Hindus, every body is free to be Him and every body is Hindus.
In my opinion Gods and Goddesses in Hinduism is a descriptive object for Hindus to be able to directly contacting His or Her god for particular purposes. For instance when Hindus want to win in a battle then they pray to god shiva. That is their way to reach the ultimate power by creating an animate imagination. By the time goes on the need of the people getting more and more complex and the amount of the animate imagery grows following the need. This is why Hindus has about 330 million of God and Goddesses.[]

Read More...

Judaism is the oldest of the three monotheistic Abrahamic religions. The father of Judaism is Abraham Judaism believes that God is active in the social and historical process. The amazing achievement of Judaism is that it has developed the concept of God from that of a primitive tribal deity to the God of all nations. Monotheism means belief in one God, mono means oneness. It also applied to other monotheism religion such as Christianity or Islam. The concept of the one and only God is called ethical monotheism. In this concept everything begins with God, and God has chosen Hebrew in about 1700 B.C.E. He is holy, sacred and separate from the world and people. By His word He creates, rules and judges the world and people, and speaks to Israel and all people. Hebrew believes that He will bring history to fulfillment in the messianic age.
The Bible is the record of their experience as God’s people; there are three traditional divisions : 1. The Torah or the law. 2, Nebiim, the prophets, who shaped the faith. 3, Ketubim or books of wisdom. Israel responds to the call of God and declares its faith as a people in group worship in the synagogue or temple or at home, the cult centers on their national history. The moral lawa comes from God; as such it is absolute, universal, revealed and human. The law that consists in the commandments of God as interpreted by the Rabbis and scholars to be studied and followed by all as blessing for them and for the world.
In my opinion ethical monotheism is a good way to describe Judaism. We can see from the history of the Judaism itself. Abraham who was considered as the father of monotheism religion, introduced mono concept of God, by slaughtering idols with axe and leave the axe on the biggest idol hand. When his father knew he ask him who did that, Abraham replied that the biggest idol was the most responsible since there is axe in its hand. His father said are you crazy, idols can do nothing. Then Abraham said : that’s the point. Why should we worshiped something that could do nothing to us. Although his father was an idol maker, he resist to worship the idol for that reason. Then finally he got into the conclusion that God is supranatural; means God above nature, God is personal, God is good and God is holy.
God is centre of monotheistic religion. this might be different compared with other religion or other believes of plural God. Hinduism and Budhism for example, both share many gods and goddesses, or to many other Chinese religion such as Confucianism or Taoism. This is not a really matter. Since this is natural, every culture has their own set of values that is wraped in religion term, to give certain name and typical certainty. The only question raises when they claimed as the chosen one. This claim is not supposed to be propagated. This notion rise jealousy and prejudice among people. The sense of being superior from other mostly become the source of violence, since they considered other inferior. Culture is something to be developed, and not taken for granted. People should choose some particular values to be aplied in daily life. Values that are in conjunction with the circumstances at the moment.
This ethical monotheism of Judaism has universal characteristic because its ethic embrace all human. It influences in politic, economic and social life, Its ethic has transcendence and profane characteristic. That is no wonder if Jewish have big organizations.

Read More...