RELIGION 1: Exploring Concepts of Peace, Dharma, and Confucianism

This essay delves into the philosophical concepts of peace and Dharma as presented in the Bhagvad Gita and Confucianism. The first part analyzes Lord Krishna's teachings to Arjuna, emphasizing the importance of inner peace regardless of external circumstances, the justification of actions aligned with Dharma, and the warrior's state of mind. The second part examines Confucius's philosophies, highlighting his views on governance, the role of virtue and self-honor, and the importance of societal harmony and culture. It contrasts Confucius's teachings with those of Lao Tzu, particularly regarding non-competition and the influence of the universe on human actions. The essay draws on various scholarly sources to support its analysis of these religious and philosophical perspectives.

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1RELIGION
Question 1
In Bhagvad Gita, Lord Krishna has given sermons to Arjun about the Peace of mind and
soul. It has been spoken that a person should always be in peace no matter what the
circumstances are1. This statement is correct in its philosophical sense as it inspires people to
remain peaceful in their hearts as everything which is happening around them is ought to happen.
Then there is no point in worrying over or celebrating the lavishness of life. Whatever happens in
a person’s life one should not leave the notion of peace. War is just a façade, a way of summing
up piled up sins in which people fight for their rights and kill or get killed. If a war is fought for
the purpose of establishing peace then it is not considered as sin. A warrior can also be at peace
in spite of his job of taking lives because he knows that this is the right thing to do and he is
meant to do that only2. One must follow the path of “Dharma” and whatever things a person may
have to do to continue of its path of dharma is justified. If a warrior kills for establishing dharma
then he is at peace as it is the most correct thing to do. A warrior should look through the mirror
of present time and act accordingly for the greater good even if he has to sacrifice his blood
relatives or nearest of kin.
1 Hasan, Rumy. "Confucianism and Development." Religion and Development in the Global South. Palgrave
Macmillan, Cham, 2017. 155-190.
2 Yin, Hui. "From" Nature" to" Heavenly Principle": Discussion about Ritual of the Confucian Ethical Code between
Neo-Taoism and Neo-Confucianiam." Universitas-Monthly Review Of Philosophy And Culture 44.3 2017: 23-40.

2RELIGION
Question 2
Confucius was a Chinese philosopher which gave his philosophies which are now called
Confucianism. Confucius in his teachings has illustrated that a person is ruled by power of law,
rules and regulations and the whole system of governance is based on the virtue of a person in
being honest3. The matters of prestige are the key to make a good governance structure of a
country. Confucius believes that there is no need of punishment for a person who has self-honor
and virtue. If a person of virtue does anything wrong to the society then he will be ashamed by
himself and there is no need of giving punishment by law. If a person has no virtue then the
punishment of his crimes will make no difference to him. Confucius talks about the harmony in
society and culture4. He does not take any credit for his wisdom and told that he has gained
knowledge from reading ancient texts. According Confucius a person who takes the path of
virtue and culture and practice religious rituals are men of honor and they are not ashamed of
punishment. Whereas Lao Tzu in his philosophy Taoism stated that people should follow the
path of non-competition and avoid violence5. Life of a person is not limited to himself and his
actions effect people around them. That is why a person should practice chastity and be rational
in his approach. It is the universe which governs the will and path which people take and a wise
man understand the importance of culture and religion.
3 Eskildsen, Stephen. "The Beginning of the Subtle School of Taoism: An Official Perspective of Taoism in the
Early T’ang Period, by Florian C. Reiter, Wiesbaden, HarrassowitzVerlag, 2014, 127 pp.,€ 39 (paperback), ISBN
978 3 4471 0314 5." 2017: 330-333.
4 Hon, Tze-ki, and Kristin Stapleton, eds. Confucianism for the Contemporary World: Global Order, Political
Plurality, and Social Action. SUNY Press, 2017.
5 Eskildsen, Stephen. "The Beginning of the Subtle School of Taoism: An Official Perspective of Taoism in the
Early T’ang Period, by Florian C. Reiter, Wiesbaden, HarrassowitzVerlag, 2014, 127 pp.,€ 39 (paperback), ISBN
978 3 4471 0314 5." 2017: 330-333.

3RELIGION
References
Eskildsen, Stephen. "The Beginning of the Subtle School of Taoism: An Official Perspective
of Taoism in the Early T’ang Period, by Florian C. Reiter, Wiesbaden, HarrassowitzVerlag,
2014, 127 pp.,€ 39 (paperback), ISBN 978 3 4471 0314 5." 2017: 330-333.
Hasan, Rumy. "Confucianism and Development." Religion and Development in the Global
South. Palgrave Macmillan, Cham, 2017. 155-190.
Hon, Tze-ki, and Kristin Stapleton, eds. Confucianism for the Contemporary World: Global
Order, Political Plurality, and Social Action. SUNY Press, 2017.
Yin, Hui. "From" Nature" to" Heavenly Principle": Discussion about Ritual of the Confucian
Ethical Code between Neo-Taoism and Neo-Confucianiam." Universitas-Monthly Review Of
Philosophy And Culture 44.3 2017: 23-40.