Xitoyda dinlar

Xitoy Xalq Respublikasi rasman ateist davlatdir^[1], lekin hukumat besh dinni rasman tan oladi: buddizm, daosizm, nasroniylik ( katoliklik va protestantlik alohida tan olinadi) va islom .^[2] 21-asr boshlarida konfutsiylik va xitoy xalq dinining Xitoyning madaniy merosining bir qismi sifatida rasman tan olinishi ortib bormoqda. Xitoy tsivilizatsiyasi tarixan qadimdan dunyoning turli diniy - falsafiy an'analariga beshik va mezbonlik qilgan. Keyinchalik buddizm qo'shilgan konfutsiylik va daosizm (daoizm) Xitoy madaniyatini shakllantirgan " uch ta'limot " ni tashkil qiladi. Eksklyuziv deb da'vo qilmaydigan bu bir-biriga bog'langan diniy tizimlar o'rtasida aniq chegaralar yo'q va har birining elementlari mashhur yoki xalq dinini boyitadi. Xitoy imperatorlari o'zlarini Osmon o'g'illari deb da'vo qilganlar va Xitoyning diniy ishlarida qatnashganlar. 20-asr boshlarida islohotchi amaldorlar va ziyolilar barcha dinlarga “xurofot” sifatida hujum qarashgan; 1949 yildan beri Xitoyni XKP boshqarib keladi, bu marksistik-leninistik ateistik institut bo'lib, partiya a'zolarining lavozimda bo'lganlarida dinga e'tiqod qilishlarini taqiqlaydi. 19-asr oxiridan beri davom etayotgan bir qator ateistik va dinga qarshi guruhlar yakuni sifatida, 1966 yildan 1976 yilgacha davom etgan eski odatlar, g'oyalar, urf-odatlar va madaniyatga qarshi madaniy inqilob ularni yo'q qildi .^[3]^[4] ^:138Keyingi rahbarlar davrida diniy tashkilotlarga ko‘proq imkon berildi.

Konfutsiylik, daosizm (daoizm) va buddizmni ifodalovchi uchta odam tasvirlangan Song sulolasi (12-asr) rasmi

E'tiqod va din miloddan avvalgi II ming yillikda Shan va Chjou sulolalari davridan beri rivojlangan va tarqalgan. Ilohiyotning asosiy elementlari va koinotning tabiatini ilohiy tushuntirish bu davrga to'g'ri keladi. Asosan, Xitoy dini shenga sodiqlikni o'z ichiga oladi, ko'pincha "ruhlar" deb tarjima qilinadi, turli xil xudolarni belgilaydi. Bular tabiiy muhit xudolari yoki inson guruhlarining ajdodlari tamoyillari, fuqarolik tushunchalari, madaniyat qahramonlari bo'lishi mumkin, ularning aksariyati Xitoy mifologiyasi va tarixida mavjud.

Qin va Xan sulolalarida din

Dai ibodatxonasining asosiy zali ( 岱庙 Dàimiào ) Tai tog'ida joylashgan. Yashil (yoki Moviy) imperatorga 蒼帝 Sharqiy cho'qqi ibodatxonalarining asosiysi sifatida Cāngdì yoki 青帝 Qīngdì )deb qaralgan. Di uchun olov qurbonlik qilinadigan joy. ^[5] Tay tog'i Xitoyning muqaddas tog'laridandir .Mifologiyaga ko'ra, u Panguning tanasi parchalanganidan keyin boshidan hosil bo'lgan.

Qin (miloddan avvalgi 221–206) va ayniqsa Xan sulolasi (miloddan avvalgi 206–220) urushayotgan davlatlar davridagi falsafiy taraqqiyotni meros qilib oldi, ularni universal falsafa, kosmologiya va dinga aylantirdi. Aynan shu davrda diniy e'tibor Yerga ko'chdi ( 地 Dì ), Osmon (samoviy qutb) qudratining vakili sifatida qaraladi. Xan davrida falsafiy g'amxo'rlik, ayniqsa, Osmon-Yer-insoniyatning kosmologik uchligini yakunlab, 天地人 insonning hal qiluvchi roli edi. Tiandìrén ). Xan faylasuflari Tyanning immanent fazilatini er va insoniyat orqali 宇宙 ni yakunlash uchun ishlash deb hisoblashgan. yǔzhòu ("fazo-vaqt"). ^[6]

lUrushayotgan davlatlarni birlashtirgan va “imperator” unvonini qo‘llagan birinchi Xitoy hukmdori bo‘lgan Qin Shi Xuan (miloddan avvalgi 247–220 yillar hukmronlik qilgan) tomonidan boshlangan qisqa muddatli Qin sulolasi davlat mafkurasi sifatida legalizmni tanladi, ta’qiqladi va boshqa barcha diniy maktablarini ta'qib qildi. Konfutsiylik asarlarini yoqib yuborish va Konfutsiylik gʻoyasini qoʻllab-quvvatlagan olimlarni oʻldirish bilan qattiq tahdid qiladi. ^[7] ^[8] Qinning davlat tuzumi haqiqatan ham keyingi Xan sulolasining tuzumiga oʻxshardi. ^[7] Qin Shixuang shaxsan Syadan oldingi davrlardan beri oliy xudoga sig'inish uchun mo'ljallangan Tay tog'ida va poytaxt Syanyan shahri chekkasida Di uchun qurbonliklar keltirgan. ^[5] ^[7] Qin imperatorlari, shuningdek, birlashgan ma'bad majmualarida ilgari turli joylarda o'tkazilgan ^[7]

↑ Dillon, Michael. Religious Minorities and China (en). Minority Rights Group International, 2001.
↑ Albert. „Religion in China“. Foreign Affairs. Council on Foreign Relations. Qaraldi: 2022-yil 4-may.
↑ Buang, Sa'eda. Muslim Education in the 21st Century: Asian Perspectives (en). Routledge, 9 May 2014 — 75-bet. ISBN 978-1-317-81500-6. „Subsequently, a new China was found on the basis of Communist ideology, i.e. atheism. Within the framework of this ideology, religion was treated as a 'contorted' world-view and people believed that religion would necessarily disappear at the end, along with the development of human society. A series of anti-religious campaigns was implemented by the Chinese Communist Party from the early 1950s to the late 1970s. As a result, in nearly 30 years between the beginning of the 1950s and the end of the 1970s, mosques (as well as churches and Chinese temples) were shut down and Imams involved in forced 're-education'.“
↑ Religions in the Modern World: Traditions and Transformations, 2nd Woodhead: , London: Routledge, 2009. ISBN 978-0415458900. OCLC 237880815.
↑ ^5,0 ^5,1 Zhou (2005).
↑ Didier (2009).
↑ ^7,0 ^7,1 ^7,2 ^7,3 Lagerwey & Kalinowski (2008).
↑ Zhou (2012).

[Dillon2001-1] Dillon, Michael. Religious Minorities and China (en). Minority Rights Group International, 2001.

[Religion_in_China-2] Albert. „Religion in China“. Foreign Affairs. Council on Foreign Relations. Qaraldi: 2022-yil 4-may.

[BuangChew2014-3] Buang, Sa'eda. Muslim Education in the 21st Century: Asian Perspectives (en). Routledge, 9 May 2014 — 75-bet. ISBN 978-1-317-81500-6. „Subsequently, a new China was found on the basis of Communist ideology, i.e. atheism. Within the framework of this ideology, religion was treated as a 'contorted' world-view and people believed that religion would necessarily disappear at the end, along with the development of human society. A series of anti-religious campaigns was implemented by the Chinese Communist Party from the early 1950s to the late 1970s. As a result, in nearly 30 years between the beginning of the 1950s and the end of the 1970s, mosques (as well as churches and Chinese temples) were shut down and Imams involved in forced 're-education'.“

[RMW2ed2009-4] Religions in the Modern World: Traditions and Transformations, 2nd Woodhead: , London: Routledge, 2009. ISBN 978-0415458900. OCLC 237880815.

[FOOTNOTEZhou2005-5] 5,0 ^5,1 Zhou (2005).

[FOOTNOTEDidier2009-6] Didier (2009).

[FOOTNOTELagerweyKalinowski2008-7] 7,0 ^7,1 ^7,2 ^7,3 Lagerwey & Kalinowski (2008).

[FOOTNOTEZhou2012-8] Zhou (2012).

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