The spiritual perfection of man in the philosophical thought of China: the main aspects
Yu. A. Uimina
Modern Oriental Studies October 18, 2026 DOI: 10.26907/2782-1935.2026.2.116-126 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Theoretical or philosophical paper Peer reviewed |
|---|---|
| Key points | Argues that Chinese philosophical and religious traditions each conceived spiritual perfection differently: Confucianism and Neo-Confucianism stressed moral duty and ritual, Taoism pursued longevity and immortality through material-spiritual unity and practices, Buddhism viewed samsara as an opportunity, the "Doctrine of the heart" made perfection practical through meditation and action, and Christianity introduced new concepts of salvation, sin, and the Trinity. |
Abstract
This article is devoted to the problem of man’s spiritual perfection in the philosophical and religious thought of China. This issue was understood in different ways in various philosophical and religious teachings that have become widespread in the territory of China over time/ In the philosophical views of Confucius, a great attention was paid to moral and ethical standards of behavior, as well as to ritual. A person had to obey the "will of Heaven" and fulfill his duty, ignoring his own feelings and desires. This trend continues in Neo-Confucianism as well. In the philosophical views of the Taoists, much attention was paid to achieving longevity and, as the ultimate goal, immortality, achieving the great Tao. The idea of the material and spiritual unity of man is very important, because it means that the immortality of the body implies the immortality of the spirit. In religious Taoism, this could be achieved through physical, alchemical, and magical practices. The idea of non-resistance to life, of "flowing with the river" and being like water, is one of the fundamental principles of philosophical Taoism. Buddhism suggests not to care about the consequences of one's actions or material wealth, which may seem contradictory to the practical nature of the Chinese. The samsara cycle of birth and death was more appealing than repulsive, cause it offered an opportunity to achieve some goals that had been failed in one’s previous life. In the “Doctrine of the heart”, spiritual perfection was also of a practical nature: the "good thought" that a person achieved within himself through meditation had to be externalized in life through actions and deeds. Christianity introduced to the Chinese the new ideas about the salvation of the soul, sin, and the sacrifice of Jesus. While some of the moral and ethical principles taught in Christianity were already familiar to the Chinese from the teachings of Confucius, the concepts of monotheism, the Trinity, the separation of body and soul, and the acquisition of the Holy Spirit through fasting were new to the Chinese.