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China, Macao SAR has the highest population density in Asia.

Population density causes refugee camps to be crowded and helps disease spread quickly.

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Some staple foods are rice, noodles and mung beans.

Staple foods help with exports and help the economy.

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Proverbs often don't have an author.

Proverbs often are used to teach children in Asia lessons about life.

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India and China have the most overpopulation in Africa.

Overpopulation causes poverty and unsanitary spaces due to people being crammed in little areas.

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India and China has the best outsourcing Asia.

Outsourcing helps Asia get the materials they need to help refugee that they can't provide in Asia.

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Karma is the law of moral causation.

Karma helps people in certain religions stay true to their life path.

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Confucianism has been around for more than 2,000 years.

People who are followers of Confucianism are affected by the communist states that some countries are in.

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Does Confucianism have a god?

Where does Confucianism come from?

How did Confucianism spread?

Confucianism, the way of life propagated by Confucius in the 6th-5th century bce and followed by the Chinese people for more than two millennia. Although transformed over time, it is still the substance of learning, the source of values, and the social code of the Chinese. Its influence has also extended to other countries, particularly Korea, Japan, and Vietnam.

Confucianism, a Western term that has no counterpart in Chinese, is a worldview, a social ethic, a political ideology, a scholarly tradition, and a way of life. Sometimes viewed as a philosophy and sometimes as a religion, Confucianism may be understood as an all-encompassing way of thinking and living that entails ancestor reverence and a profound human-centred religiousness. East Asians may profess themselves to be Shintōists, Daoists, Buddhists, Muslims, or Christians, but, by announcing their religious affiliations, seldom do they cease to be Confucians.

Although often grouped with the major historical religions, Confucianism differs from them by not being an organized religion. Nonetheless, it spread to other East Asian countries under the influence of Chinese literate culture and has exerted a profound influence on spiritual and political life. Both the theory and practice of Confucianism have indelibly marked the patterns of government, society, education, and family of East Asia. Although it is an exaggeration to characterize traditional Chinese life and culture as Confucian, Confucian ethical values have for well over 2,000 years served as the source of inspiration as well as the court of appeal for human interaction between individuals, communities, and nations in the Sinitic world.

The thought of Confucius

The story of Confucianism does not begin with Confucius. Nor was Confucius the founder of Confucianism in the sense that the Buddha was the founder of Buddhism and Jesus Christ the founder of Christianity. Rather, Confucius considered himself a transmitter who consciously tried to reanimate the old in order to attain the new. He proposed revitalizing the meaning of the past by advocating a ritualized life. Confucius's love of antiquity was motivated by his strong desire to understand why certain life forms and institutions, such as reverence for ancestors, human-centred religious practices, and mourning ceremonies, had survived for centuries. His journey into the past was a search for roots, which he perceived as grounded in humanity's deepest needs for belonging and communicating. He had faith in the cumulative power of culture. The fact that traditional ways had lost vitality did not, for him, diminish their potential for regeneration in the future. In fact, Confucius's sense of history was so strong that he saw himself as a conservationist responsible for the continuity of the cultural values and the social norms that had worked so well for the idealized civilization of the Western Zhou dynasty.

The historical context

The scholarly tradition envisioned by Confucius can be traced to the sage-kings of antiquity. Although the earliest dynasty confirmed by archaeology is the Shang dynasty (18th-12th century bce), the historical period that Confucius claimed as relevant was much earlier. Confucius may have initiated a cultural process known in the West as Confucianism, but he and those who followed him considered themselves part of a tradition, later identified by Chinese historians as the rujia, "scholarly tradition," that had its origins two millennia previously, when the legendary sages Yao and Shun created a civilized world through moral persuasion.

Confucius's hero was Zhougong, or the duke of Zhou (fl. 11th century bce), who was said to have helped consolidate, expand, and refine the " feudal" ritual system. This elaborate system of mutual dependence was based on blood ties, marriage alliances, and old covenants as well as on newly negotiated contracts. The appeal to cultural values and social norms for the maintenance of interstate as well as domestic order was predicated on a shared political vision, namely, that authority lies in universal kingship, heavily invested with ethical and religious power by the "mandate of heaven" (tianming), and that social solidarity is achieved not by legal constraint but by ritual observance. Its implementation enabled the Western Zhou dynasty to survive in relative peace and prosperity for more than five centuries.

Inspired by the statesmanship of Zhougong, Confucius harboured a lifelong dream to be in a position to emulate the duke by putting into practice the political ideas that he had learned from the ancient sages and worthies. Although Confucius never realized his political dream, his conception of politics as moral persuasion became more and more influential.

The concept of " heaven" (tian), unique in Zhou cosmology, was compatible with that of the Lord on High ( Shangdi) in the Shang dynasty. Lord on High may have referred to the ancestral progenitor of the Shang royal lineage, but heaven to the Zhou kings, although also ancestral, was a more-generalized anthropomorphic god. The Zhou belief in the mandate of heaven (the functional equivalent of the will of the Lord on High) differed from the divine right of kings in that there was no guarantee that the descendants of the Zhou royal house would be entrusted with kingship, for, as written in the Shujing ("Classic of History"), "heaven sees as the people see [and] hears as the people hear"; thus, the virtues of the kings were essential for the maintenance of their power and authority. This emphasis on benevolent rulership, expressed in numerous bronze inscriptions, was both a reaction to the collapse of the Shang dynasty and an affirmation of a deep-rooted worldview.

Partly because of the vitality of the feudal ritual system and partly because of the strength of the royal household itself, the Zhou kings were able to control their kingdom for several centuries. In 771 bce, however, they were forced to move their capital eastward to present-day Luoyang to avoid barbarian attacks from Central Asia. Real power thereafter passed into the hands of feudal lords. Since the surviving line of the Zhou kings continued to be recognized in name, they still managed to exercise some measure of symbolic control. By Confucius's time, however, the feudal ritual system had been so fundamentally undermined that the political crises also precipitated a profound sense of moral decline: the centre of symbolic control could no longer hold the kingdom, which had devolved from centuries of civil war into 14 feudal states.

Confucius's response was to address himself to the issue of learning to be human. In so doing he attempted to redefine and revitalize the institutions that for centuries had been vital to political stability and social order: the family, the school, the local community, the state, and the kingdom. Confucius did not accept the status quo, which held that wealth and power spoke the loudest. He felt that virtue (de), both as a personal quality and as a requirement for leadership, was essential for individual dignity, communal solidarity, and political order.

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Confucianism | Meaning, History, Beliefs, & Facts

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Confucianism, the way of life propagated by Confucius (6th-5th century BCE) and followed by the Chinese people for more than two millennia. Still the substance of learning, the source of values, and the social code of the Chinese, it has also influenced other countries, particularly Japan, Korea, and Vietnam.

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Communist Party of China has about 70 million followers.

Communist state is dangerous for people because they don't have freedom.

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Aryans from central Asia invaded South Asia and introduced the caste system.

The caste system prevents poor family descendants to have minimal chances at a better life.

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10.92% of land is arable  land in Asia.

There are low amounts of arable land in Asia, causing a decrease in food production.

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Data recently released by the Communist Party of China indicates that almost one-fifth of the country's agricultural land-or approximately 1m sq-km-is contaminated by toxic metals such as cadmium, nickel and arsenic, which can be carcinogenic and cause kidney damage.

Two decades of explosive industrial growth, the misuse of agricultural chemicals and minimal environmental protection were cited as the major contributing factors to China's declining soil safety.

'Mortifying' findings ​

" Considering China is the number two source of vegetable imports to Australia, these findings are mortifying ​," said Hugh Gurney of AusVeg, which represents Australia's vegetable and potato growers.

Last year, it was estimated that approximately A$110m (US$93m) worth of vegetables were imported to Australia from China; however, Gurney said the amount of potentially harmful Chinese produce reaching Australian dinner plates is likely to be much higher than official figures suggest.

" Under current trade agreements with China, New Zealand may import processed vegetables from China, repackage them as 'Made in New Zealand from local and imported ingredients', and ship the product to Australia for consumption ​.

" The risk associated with the consumption of Chinese produce is now indisputable. We should not allow inadequate Country of Origin Labelling requirements continue to put the health of Australian consumers at risk ​."

Federal inquiry ​

A parliamentary inquiry recently announced by the federal government will investigate country-of-origin labelling and examine whether the current system is satisfactory, where improvements can be made, the current levels of compliance, and whether laws are being sidestepped by importers through third-party countries.

" AusVeg welcomes the inquiry and calls for a thorough investigation of current country-of-origin labelling laws, to allow Australian consumers to easily identify foreign produce. It would be shameful to continue to let ineffective country-of-origin-labelling legislation impede Australian consumers from making well-informed choices at the supermarket ​," added Gurney.

AusVeg's stance, however, is at odds with that of the Australian Food and Grocery Council, which believes current labelling policy is largely sufficient.

" The AFGC will be making submissions to the House of Representatives Inquiry supporting the current laws that prohibit false, misleading or deceptive representations about the origin of goods ​," an AFGC spokesman told FoodNavigator-Asia by email.

" There are some aspects of the current laws that the AFGC considers can be improved, but the basic structure seems to be working well and is being enforced, with action being taken by both federal and state/territory agencies to stop misleading origin statements ​."

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Heavy metals from China's farmland put consumers in Australia at risk

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The risk of consuming harmful heavy metals by eating produce from China's heavily polluted farmland is now so great that one Australian industry body has warned a parliamentary inquiry due to look into country-of-origin labelling laws that current requirements put the health of consumers at risk.