Vietnamese philosophy

Vietnamese philosophy includes both traditional Confucian philosophy, Vietnamese local religious traditions, Buddhist philosophy and later introducing French, Marxist and other influences.

Confucianism in Vietnam
Confucianism entered Vietnam and was later reinforced in the four Bắc thuộc periods of Chinese domination, beginning with the first Chinese domination of Vietnam from 111 BCE. This was also the beginning of Taoism in Vietnam and Buddhism in Vietnam. Confucianism was reinforced in government by the Confucian court examination system in Vietnam, as well as the way family raised and taught children toward filial piety, through absolute obedience.

Due to the influence of Confucianism, the feudal state of Vietnam placed early and significant emphasis on expanding education, with a focus on nurturing talented individuals and compiling historical records. As a result, the people became studious, respected teachers, and valued their culture. These factors collectively contributed to Vietnam being a country with a civilization predating many others in the region. Confucianism also played a role in fortifying social order and fostering neighborly relationships. In times of hardship, many individuals valiantly fought and made sacrifices for righteousness, driven by a moral spirit of humanity and a patriotic tradition. This ethos has contributed to a less brutal societal demeanor.

However, Confucianism has also been utilized as a tool by authoritarian regimes to uphold the status quo, often transforming loyalty into an impediment to challenging oppressive forces. This has led to the suppression of dissent and the subjugation of those at the lower rungs of society. While Confucianism promoted cultural and intellectual pursuits, it predominantly emphasized literature and history, often at the expense of science and technology. The pursuit of knowledge was often driven by a desire for scholarly recognition, leading to a focus on fame and position rather than freedom, independence, and self-reliance. Living in harmony and stability has its allure, but it often requires compliance, tolerance, deference to authority, and a reluctance to engage in reform and progress.

Confucianism undoubtedly helped maintain societal order and morality, yet it has also acted as a barrier to democratization, innovative thinking, and societal development.

Study of Vietnamese philosophy
Most research on Vietnamese philosophy is conducted by modern Vietnamese scholars. The traditional Vietnamese philosophy has been described by one biographer of Ho Chi Minh (Brocheux, 2007) as a "perennial Sino-Vietnamese philosophy" blending different strands of Confucianism with Buddhism and Taoism. Some researchers have found the empirical evidence of this "blending" and defined the socio-cultural phenomenon as "cultural additivity". Another, Catholic, writer (Vu, 1966) has analysed Vietnamese philosophy as constituted of tam tài ("three body" Heaven, Man, Earth) philosophy, yin-yang metaphysics, and agricultural philosophy. Tran Van Doan, professor of philosophy at National Taiwan University (1996) considers that Vietnamese philosophy is humanistic but not anthropocentric.

Notable philosophers
The confucian poet-philosopher-scholar is typified by Lê Quý Đôn. Other confucianists include Chu Văn An (1292–1370) mandarin, Lê Quát a 14th Century anti-Buddhist Confucian writer, Mạc Đĩnh Chi (1280–1350), Nguyễn Trãi (1380–1442) a famous Đại Việt Confucian scholar, Nguyễn Khuyến (1835–1909). Notable modern Vietnamese philosophers include Cao Xuân Huy (vi, 1900–1983), Nguyễn Duy Quý (vi, born 1932), Nguyễn Đức Bình (vi, born 1927), Nguyễn Đăng Thục (vi, 1909–1999), Phạm Công Thiện (vi, 1941–2011), Trần Văn Giàu (vi, 1911–2010), modern marxist philosopher Trần Đức Thảo (noted in Paris in the 1960s) and Vietnamese Catholic philosopher Lương Kim Định.