Jienism

Jienism is a religious and philosophic system of thought, based on the ideas of the ancient Gao-Soton thinker Jien (慈円子 - Jienshi, Master Jien). Partially influenced by traditional Gao-Showan religions, it exerted and continues to exert tremendous influence on the beliefs of West Dovanians.

History

Jienism was born from the writings of Jienshi (718-791), who lived in one of the many kingdoms that preceded the creation of the Empire of Gao-Soto just a few decades later. His philosophy emphasized personal and governmental morality, correctness of social relationships, justice and sincerity. These values gained prominence in Gao-Soto over other doctrines during the Meiji Period. The first legal statute of the Empire, the Heavenly Code (天律令), draws heavily from Jienist influence. Later, during the Tokehiko Period, Jienism spread to the other Western Dovani areas, most notably Indrala and Drania, where it continues to have an important role. In modern times, Jienism was often seen as archaic and reactionary, and frequently attacked by modernists and nationalists, but its influence is still very powerful, especially in Indrala.

Beliefs

It is difficult to classify Jienism as either a religion or an ethical philosophy. Many attributes common among religions—such as ancestor worship, ritual, and sacrifice—apply to the practice of Jienism; however, the religious features found in Jienist texts can be traced to traditional non-Jienist Gao-Showan beliefs (Kamism and Qamido). Whatever the case, its precepts are often followed religiously by its adherents.

In Jienism, all men are born good and similar, and the ethical differences between them are influenced by study and practice. Thus a good character may be achieved by self-cultivation. Jienism is a meritocratic belief, in that it considers any good man, irrespective of social origin, as a noble, whereas a wicked son of a king is nothing but a "small man".

Self-improvement and self-cultivation are achieved by education and the practice of right rituals. In Jienism the word "ritual" extends beyond religious practices into a secular context, and may mean the propriety or politeness which colors everyday life.

Another central tenet of Jienism is filial piety, extended beyond death by means of ancestor veneration. Filial piety applies to most inter-personal relations, which are classified according to the hierarchy of those that take part in them. Specific rules are set for each type of relation, and in most of them age is a prerequisite for authority. Extending this principle into the political realm means that every person must know their place in the society, and must behave accordingly. Also, one's place in society is not determined by birth, but by merit.

Modern vs. Classical Jienism

Full article: Mandate of Heaven controversy

Recently (in the 3550s), it has been suggested by philosophers that a split has been growing between what they view as "modern" Jienism and Classical Jienism, primarily as a reaction to a conflict between the Emperors of Indrala and Gao-Soto over the Mandate of Heavens. The former, represented by the writings of the Gao-Showan Emperor Akihiko, who studied as a philosopher while under the regency of his mother, has incorporated modern and Western influences and interprets many aspects of the theory in a less Gao-centric way, emphasising for example in the debate on the Mandate of Heaven that Jienism did not exalt the Gao-Showan culture above all others but instead demanded stewardship towards harmony. The latter, represented by the orthodox school of Indrala and its Emperor, felt that Akihiko's version was corrupted by Western influences and, under continued exhortations to the young Emperor to study the classical texts, argued that the supremacy of a particular culture was also an integral part of Jienism.

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