Confucianism and taoism a relative study article

Often described as the two sides of the coin, Confucianism and Taoism are getting practiced, today, by more than 225 mil people and have existed for over 2400 years in East Asian culture1. Despite the many differences in both equally traditions, nevertheless , we may also find a lot of similarities. If in authorities application or through subjective, immaterial ideals, we find that the two-sided gold coin can sometimes land on its part. To begin any comparison between two customs, one must understand the famous background of every.

Firstly, Confucius was developed during a amount of struggle and political unrest; this was an interval that spanned around three hundreds of years resulting from the Chinese states’ continual desire to expand their particular borders2. Likewise, Zhuangzi looks in 369 B. C. E, again a time of continual rivalry and development (RELG 253 Lecture, 24 January 2011). For this reason, it might be true to imagine assassinations, bribery, adultery, and other crimes were a very common problem. The latter challenges would produce a desire for social harmony, serenity and joy among the people and the rulers.

So , the creation of Confucianism and Taoism was really a response to these calls and also to the need for better governmental rule. But then, how would government authorities, ruled by the ideas suggested by Confucianism and Taoism, operate? And how would these governments end up being similar? We all start off with the idea of Wu Wei in both equally religions, especially in government. Through the Confucian Analects, we remember a common passing: The Grasp said, “Is Shun rather than an example of someone who ruled by means of Wu Wei? What did he perform? He made him self reverent and took his proper [ritual] position facing south, that is all.

 (Passage 15. 5 in the Confucian Analects)3 Confucians set a great deal of importance on the concept of Wu-Wei. A ruler, who will be virtuous, provides only to encounter South and everything in the empire is catagorized into sync. The ruler ruled without actually ruling. We see an identical importance placed on Wu-Wei in Daoism: “all human actions become spontaneous and mindless as those of the natural world. Man becomes 1 with Nature, or Paradise ¦ and merges himself with Dao, or the Way, the fundamental unity that embraces guy, nature and all that is inside the Universe.

 (Watson 6)4 A true Taoist rules without desire current Dao; a ruler does not calculate and think but rather relies on The Dao or perhaps on a psychic guidance. He’s to appear never to rule; departing the people to believe that they are the rulers. (RELG 253 Lecture, 28 January 2011) By simply comparing these two conceptions of Wu Wei in authorities, we find many similarities. In both customs, a leader is not to practice legislation and punishment. Also, a ruler can be not to interfere with his people’s life and impose a specific understanding.

In other words, the less the ruler does, the more is achieved. This imposes the idea that a ruler famous on “something. (In Daoism ” the Dao; In Confucianism ” social order and the Requirement of Heaven) So we find common environment when comparing the essence ” or basis ” great ruler dispatch. Another point to compare is how the ruler is picked, the steps he takes for being elite. This delves in the topic of self-cultivation. To start with, both Confucianism and Taoism have self-cultivation and self-improvement as an ultimate goal.

Whether throughout the continual practice of ritual and music (in the form of adherence for the codes of behavior and cultivation of virtue (RELG 253 Spiel, 19 January 2011)) in Confucianism or perhaps through changing oneself through the Way (RELG 253 Lecture, 28 January 2011) in Daoism, self-cultivation is the objective and it involves duplication and period. And, in both sagesse, if self-cultivation is attained with all individuals (especially the ruler) then simply an improved sociable order and deeper understanding is the consequence. 5 In addition, a leader is likely to have cultivated himself in both religions in order to be regarded a true leader.

From the commonalities in government explained over, a new similarity arises: The path one has to take both made use of to be turn into a true leader. The path commences with practice and repetition in a interpersonal or intrapersonal context and the goal is always to achieve self-cultivation and become a real ruler. 6th Along with similarities in government, one particular might also locate similar summary ideas in Confucianism and Daoism. To start with, the aspect of change is important in the two traditions. In Confucianism, we reference the Book of Changes, the I-Ching.

This book describes almost all nature and human undertaking in terms of the interaction of Yin and Yang 7. By that logic, anything would modify, with Yin and Yang expressing themselves in accordance with time of the season, location, time of day¦ Almost everything is as a result constantly changing. With Daoism, a similar emphasis arises. Inside the Zuangzi, we find this text message: “The Approach is without beginning or perhaps end, but things have their life and death.  (Page 83 of the Zhuangzi)8 Through this kind of text, we can identify two worlds: The field of 10000 items and the Way or the Dao.

(RELG 253 Lecture, 26 January 2011) We individuals would are in the latter and still be in the home (seek to look for and the goal is) in the former. And change here is what makes all the big difference between the two worlds. The field of the ten thousand things is usually, much like the universe described simply by Confucianism, the result of Yin and Yang and in constant transform. The Dao, however , is usually absolute and not changes. Both worlds are therefore completely different. Additionally , we discover a common a shortage of self in both traditions. In Confucianism, humans are seen as sociable beings.

For that reason, this tradition never analyzes the person regarding spirit and body and what substance or no-substance makes a person. Rather, Confucianism deals with the upbringing as well as the personality a person evolves when working with other people 9. This comes from Confucianism assigning great importance on the cultural aspect and philosophy as opposed to the individual, intrapersonal one. (RELG 253 Address, 17 January 2011) Also, in Daoism, humans have zero self while explained by the Toa Te Ching: “Because he is with no self, they can accomplish his self.

 (Chapter six in the Tao Te Ching)4 The personal, in Daoism, is replaced with a “hologram, an ubiquitous entity that may be conceived in your mind. This business is put there by the Dao knowing that it is an optical illusion. By understanding and acknowledging that all their selves happen to be holograms, humans become one with the Tao 10. Simply by comparing these ideologies we discover that the two Confucianism and Daoism impart significant importance to the (absence of) personal. Furthermore, similarities arise from concepts that appear to be opposites at first glance. The first of these types of concepts is usually education.

Daoism is seen to oppose education because of the latter’s tendency to force people to learn and be what they are not really (That is not natural). However , what should also be known is the fact Daoism stimulates personalized education and comprehending the whole rather than the pieces in order to understand the Dao. So , Daoism believes in a personalized education as opposed to a great institutional 1. 11 When reviewing Confucianism, we, once again, find a specific focus on personalized education or self-education rather than institutional education.

One begins by imitating to learn (That is the institutional part of education). It is, nevertheless , more important to think about what you have learned and to do so logically and creatively. The quality of thinking can be highlighted in the Confucian Analects: “If you learn without thinking with what you have discovered, you will be misplaced.  (Passage 2 . 12-15 in the Confucian Analects)3 But to conclude what should be discovered and to determine what should be imitated, should 1 not assess one’s personal first?

And thus, an education in Confucianism will be largely a self-education aimed at self-assessment and thinking instead of just imitating12. (Do not look at the time factor but on the level of importance of every single part) Which creates a significant similarity in both Confucian and Taoism ideologies: We must know the importance of self-realization and understand how almost everything fits into the world, to become complete, before attempting to master the details. One final similarity comes from both Confucianism’s and Daoism’s emphasis on case in point.

In Tao Te Ching, we find: “[¦] For this reason the Master sees the Tao as an example for the world to follow [¦] (Chapter 22 in the Tao Te Ching)4. Through this quotation, we discover that the Expert (or teacher), by being one with the Tao, sets a good example for the other individuals to follow. When ever others view the enlightened, they will follow and gradually become. In Confucianism, a similar incident is observed. The Confucian Master (or the Confucian ruler) is known as a role model for culture to follow. This is also observed in the imitation that you is required to carry out in order to obtain sincerity and learn.

(RELG 256Lecture, 19 January 2011) During the course of this composition, many similarities between the two religions have been completely analyzed. We all went from the common goal to describe the usage of Wu Wei in both religions. We then discussed a common aim and a similar path to end up being followed in both religions. Furthermore, we saw that Daoism and Confucianism have got common fuzy concepts such as change, a shortage of self, education, and example. In conclusion, it would appear that the two customs have more in accordance than initially thought.

Do they have enough in accordance, though, to co-exist in a single philosophy or religion? Works Cited 1 ) Taoism and Confucianism ” Ancient Philosophies (2008) Retrieved 29 January 2011 coming from http://www. ushistory. org/civ/9e. asp 2 . Beck, S. (2006) Confucius and Socrates Teaching Wisdom. 1worldpeace. org several. Slingerland, Elizabeth. (2006) Confucius: The Essential Analects. Indianapolis: Hackett 4. Watson, B., & Lombardo, H. (1993) Tao Te Ching. New York: Hackett 5. Shoucheng, Y. (June 2008) The Parting in the Tao: Within the Similarities and Differences Between Early Confucianism and Early Taoism.

Diary of Oriental Philosophy, Volume 21, Concern 2, l. 157 -165 6. Shoucheng, Y. (June 2008) The Parting from the Tao: For the Similarities and Differences Among Early Confucianism and Early Taoism. Journal of China Philosophy, Quantity 21, Concern 2, g. 165 -173 7. I-Ching (n. m. ) Gathered 30 January 2011 coming from http://www. crystalinks. com/iching. html 8. Watson, B. (1964) Zhuangzi: Fundamental Writings. New York: Colombia 9. Klemme, G. (1999) The idea of “Self in Confucian Thought Retrieved 29 January 2011 from http://www. tparents. org/Library/Unification/Talks/Klemme/klemme_confucian.

htm 15. Google Books: Self while Person in Asian Theory and Practice. Retrieved on 28 January 2011 by http://books. yahoo. com/books? id=bl-3thwn7DYC&pg=PA174&lpg=PA174&dq=absence+self+in+taoism&source=bl&ots=95BaJmjh3E&sig=tRUPQt37VqcrG6mpHrJtyJHfdHc&hl=en&ei=nipGTaSAGMrXgQe6uoC0AQ&sa=X&oi=book_result&ct=result&resnum=8&ved=0CD8Q6AEwBw#v=onepage&q=absence%20self%20in%20taoism&f=false 11. Kirkland, R. (1996) Taoism from Philosophy of Education: An encyclopedia, 1996 12. Riegel, J. (2006) Confucius. Stanford Encyclopedia of Philosophy. Recovered 30 January 2011.

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