RELIGIOUS LIFE IN PRESENT-DAY TAIWAN
different in objectives and methods, but their common ground is that both believe in divine possession of a human medium (man or woman) to communicate divine messages to the people, either indi- viduals or groups. The writing cults even make great efforts to reach the public at large by publishing the oracles in the so-called shan-shu # (morality books),20 An increasing number of them are printed by temple committees or even individuals. Some perio- dicals were founded for the sole purpose of printing the divine messages on a monthly basis. Whereas the mediums who handle the willow-branch (fu-luan)✯✯ are obviously more moderate in their operations, the other type or 'divining youths' are more spec- tacular and appeal to the popular mind because of their dramatic performances. During temple festivals and pilgrimage trips their ecstatic trances reach a level of delirium. Scenes of self-torture astonish the bystanders and make the people believe in the efficacy of the possessing gods. Mediums are cherished by many temple- goers and often attract visitors from far away: their advice often proves to be correct and effective and very likely the financial advantages gained by the mediums attract a number of charlatans and throw discredit on the whole profession. There are several cases of recent government intervention to control and moderate this type of medium-cult.
Finally, I wish to mention one more characteristic of Chinese religion, discussed by many scholars in the past: its ethical charac- ter. Perhaps I did not do justice to this very real phenomenon when I discussed the utilitaristic aspect. The ethical character seems somehow to contradict this. But I believe this is not so. Ethics, ethical prescriptions and behaviour are a very ‘useful' component of a society; it even emphasizes more strongly the fundamentally hu- manistic character of Chinese religion. It also is in harmony with the stubbornly prevailing concept that Confucianism is after all a religion. That the religion of the people is ethical-oriented does perhaps not need further demonstration. Here I want to add some examples from my Taiwan experience. When people in Taiwan from educated people to taxi drivers — learn of the reason of my stay there: to study Chinese religion — their spontaneous reaction invariably is: "Religions are all the same: they teach you to do good, to avoid evil”. Religious doctrines are of minor importance: most people hardly know the difference between Buddhism and Taoism; they know that both have a set of moral prescriptions to
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different in objectives and methods, but their common ground is that both believe in divine possession of a human medium (man or woman) to communicate divine messages to the people, either indi- viduals or groups. The writing cults even make great efforts to reach the public at large by publishing the oracles in the so-called shan-shu # (morality books),20 An increasing number of them are printed by temple committees or even individuals. Some perio- dicals were founded for the sole purpose of printing the divine messages on a monthly basis. Whereas the mediums who handle the willow-branch (fu-luan)✯✯ are obviously more moderate in their operations, the other type or 'divining youths' are more spec- tacular and appeal to the popular mind because of their dramatic performances. During temple festivals and pilgrimage trips their ecstatic trances reach a level of delirium. Scenes of self-torture astonish the bystanders and make the people believe in the efficacy of the possessing gods. Mediums are cherished by many temple- goers and often attract visitors from far away: their advice often proves to be correct and effective and very likely the financial advantages gained by the mediums attract a number of charlatans and throw discredit on the whole profession. There are several cases of recent government intervention to control and moderate this type of medium-cult.
Finally, I wish to mention one more characteristic of Chinese religion, discussed by many scholars in the past: its ethical charac- ter. Perhaps I did not do justice to this very real phenomenon when I discussed the utilitaristic aspect. The ethical character seems somehow to contradict this. But I believe this is not so. Ethics, ethical prescriptions and behaviour are a very ‘useful' component of a society; it even emphasizes more strongly the fundamentally hu- manistic character of Chinese religion. It also is in harmony with the stubbornly prevailing concept that Confucianism is after all a religion. That the religion of the people is ethical-oriented does perhaps not need further demonstration. Here I want to add some examples from my Taiwan experience. When people in Taiwan from educated people to taxi drivers — learn of the reason of my stay there: to study Chinese religion — their spontaneous reaction invariably is: "Religions are all the same: they teach you to do good, to avoid evil”. Religious doctrines are of minor importance: most people hardly know the difference between Buddhism and Taoism; they know that both have a set of moral prescriptions to
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