Introduction

The historical background and controversy surrounding the topic of whether Confucianism is a religion were discussed. Since the 17th century, there have been three large-scale debates globally regarding whether Confucianism constitutes a religion. The "ritual dispute" within Western Christianity, the debate between Confucianism and Confucianism in the late 19th and early 20th centuries, and the articles on the formation of Confucianism in the second half of the 20th century all reflect the complexity of this topic. The Russian sinology community has also conducted in-depth discussions on this, from Spafari in the 17th century to Vasilyev in the 19th century, and even to Popov's Russian translation of the Analects, all showing a positive attitude towards the religious nature of Confucianism. In the 1990s, with the introduction of the concept of "religious nature of Confucianism", Russian sinologist Belilomov conducted in-depth discussions on the religious nature of Confucianism in multiple works. Although he held the non religious position of Confucianism, he also affirmed its religious nature and had a profound understanding of its uniqueness, earning him the title of "Moscow's Confucius" in the Russian sinology community.

Erbeileromov and his works

Beileromov is of mixed Chinese and Russian descent and has served as a senior researcher at the Far East Institute of the Russian Academy of Sciences. His research on Sinology shifted from Qin and Han history to Legalism, and later focused on the study of Confucianism. He published a trilogy on Confucius' studies and a series of works on Confucianism, reconstructing Confucius' life and translating the Analects, forming his personal view on Confucianism. Based on decades of research, Beishi elaborated on the non religious views of Confucianism, explored the religious nature of Confucianism, responded to the views of the Russian sinology community, and participated in the debates in the Chinese academic community. His understanding of the religious nature of Confucianism reflects the deepening and refinement of Confucian research, involving the positioning, spiritual core, and practical significance of Confucianism.

The Three Forces Debate on Non Religious Confucianism

Beileromov repeatedly emphasized the non religious position of Confucianism from the 1990s to the early 21st century, based on the conditions for the establishment of Western religions, such as the existence of gods, precepts, institutions or organizations, and worship of believers, and believed that Confucianism did not meet these conditions. He pointed out that Confucianism did not establish a church system, there was no supreme god, Confucius was revered but not idolized, and there was no doctrine system of divine creation in Confucianism. Beileromov described Confucius as a wise man in the world, not a god or a religious leader, emphasizing the worldly nature of Confucius and his language. He meticulously sorted out the genealogy of Confucius and his ancestors, depicted the character image of Confucius, and believed that Confucius was a philosopher, educator, resistance to excessive absolutization of imperial power, and a meticulous psychologist. He used satirical techniques to express his views. Beileromov also restored the historical context of Confucius' speeches and records of his disciples, emphasizing that Confucius taught ethical and moral ideas, non religious concepts, and non religious doctrines in the Analects. Based on the Western religious category, he argues that Confucianism is non religious from three aspects: denying the existence of the church system and professional clergy in Confucianism, affirming Confucius' worldly nature, and the reality of the Analects. This is fundamentally different from the Soviet academic community's view that Confucius' works contain supernatural forces.

Four Forces to Prove the Religious Nature of Confucianism

Beileromov believed that although Confucianism is not a religion, it has a religious nature. He translated Confucianism as "конфуцианство", which has a similar word form to "христианство" (Christianity) and carries religious connotations. Beileromov pointed out that Confucianism plays a role in educating and guiding people, promoting moral perfection, and has religious functions. Confucianism has a wide influence and has had a significant impact on countries within the Confucian cultural sphere. Its classics are more widely circulated than the Bible. Beileromov traced the initial form of Confucianism and believed that it was influenced by primitive religious concepts and had religious characteristics. He emphasized that the religious nature of Confucianism has positive spiritual power and values, which is of great significance for the study of Russian Sinology.

The unique aspect of the religious nature of Confucianism

Beileromov's understanding of the religious nature of Confucianism emphasizes the unique aspects of Confucianism, namely humanistic spirit and secularism. He believes that Confucianism is a revolutionary exploration of "deification", with "human" as the core, focusing on the relationship between humans and society, the state, and nature. Beishi divided Confucianism into human theory, social theory, and national theory, emphasizing that "the way of Confucius is only human learning". The uniqueness of Confucianism's religious nature lies in its grasp of Confucian thought from a humanistic perspective, closely focusing on human topics rather than transcending the levels of heaven, destiny, and Tao. Confucianism emphasizes the interpretation of human nature, advocating that human destiny is not determined by "heaven", and that humans have initiative, agency, and goodness. By seeking the Tao, one can achieve the ultimate good or sages. Beishi emphasizes that people have the potential to regulate behavior, set an example, create happiness, and shape themselves into gentlemen. Although Confucianism is not a traditional religion, it contains unique religious qualities, reflected in both humanistic spirit and secularism. Confucianism focuses on the real society and forms secular characteristics through extensive practice. The religious nature of Confucianism is not only reflected in its religious function, but also in Confucius' reverence for heaven, ghosts, and gods. Although Confucianism is related to heaven, it is not decisive and does not concretize ghosts and gods. The communication between people and the 'other world' is manifested as filial piety through ancestor worship. The reason why Confucianism has enduring vitality lies in its unique religious orientation - humanistic spirit and secularism. Confucianism spreads the idea of self-cultivation to achieve the Tao through topics and discourse systems that are close to people's lives and real society.

The Enlightenment of Liu Bei's Confucian Religious View

Explored Beryomov's understanding of the religious nature of Confucianism, emphasizing that Confucianism has religious significance but is different from Western institutional religions. Beishi believes that Confucianism is a belief system with humanistic spirit, which is of great significance for shaping the character of the Chinese nation. His views downplayed the centrality of Western religious views and elevated the status of Eastern culture. There is tension within Beishi's Confucian religious view, as he affirms the social value of Confucianism and inspires the Russian people to understand Confucianism through comparative culture. Based on a deep exploration of the characteristics of Confucian culture, he drew objective and historically conscious conclusions, which are of great significance for promoting the overseas dissemination of Chinese culture. Beishi's unique interpretation of the religious nature of Confucianism aims to explore the humanistic spirit inherent in Confucianism and discuss it in the context of world civilization dialogue. His strong interest in Confucius and his theory of human nature stems from his in-depth questioning of the unique religious aspect of Confucianism. As a scholar of exotic civilizations, based on his broad academic perspective and profound understanding of Confucianism, Beishi made judgments on religious issues in Confucianism that were different from the traditional views of the Russian academic community, activating the contemporary vitality of pre Qin Confucianism.

Seven conclusions

The Confucian views of overseas scholars are of great significance in broadening academic horizons and deepening cultural understanding. There is a convergence or consensus between Beileromov's Confucianism research and the Chinese academic community, and as early as the 1990s, they realized the religious nature of exploring Confucianism. Beishi demonstrated the style of a Confucian scholar, with simple and precise descriptions of the religious nature of Confucianism in his works. He constructed a theoretical framework for Confucian culture and secularization, providing assistance for the international Confucian community to explore the essence of Confucian culture and highlighting the humanistic spirit of Chinese civilization. From the perspective of overseas sinologists, Bei explained the necessity of studying Confucius and reassessing Confucianism, echoing the practical needs of the Chinese nation to establish its roots and shape its soul.