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Confucianism and Daoism influence in China history
Confucianism and Daoism in ancient China
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Daoism is a philosophical tradition and belief system that originated in China over 2,000 years ago. It has been one of the main tenets of Chinese traditional culture with deep roots in the Chinese people’s customs and world-view. The philosophy seeks to create a harmony between human beings and the universe or the “Dao.” The term “Dao” could be misunderstood as a “God” or deity. This is a common mistake. The term reflects a “way” or “path” that one should follow to become more like the world around them. Although, Fiero does state that “the Dao is ineffable indeed, it resists all intellectual analysis-it manifests itself in the harmony of things.”
The Dao is said to be the originating source of the universe and all living things. It is the law that governs their change and development. Daoism encourages achieving harmony with nature, the pursuit of Virtue, self-development and spiritual immortality. The Dao De Jing by Lao Zi is Daoism’s principal canon. However Daoism’s deepest secrets are only revealed by the Dao itself. Thus, Daoist practices such as Neidan (internal alchemy), Qigong and Taiji (Tai Chi) provide a gateway for practitioners to cultivate, embody and directly experience the mysteries of the Dao.
Ancient Chinese philosophy has since it beginnings relied on the theory of a natural order to things. They believed that nature determined human intelligence and ability. This is what provided the basis for China’s political and social order. Ancient Chinese developed a system of deities and spirits they associated with the natural elements such as rivers and mountains and so on. They believed in a “unity” between the Heaven and Earth, which these spirits only guided humans along not inter-fearing in their affairs. The an...
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...back and looks at the poetry and the symbolism that it contains it is much easier to understand. One of the poems talks about how a bowl is molded but the use of it depends on the part of the bowl that is void of anything. I believe that the writer is attempting to show the read that a structure or for this matter the bowl is useless unless you have something to fill it with. The Dao is this way. It is empty yet full of possibilities when someone follows the path of the Dao.
In Ancient China the people had observed that the seasons come and go. The animals will live, die and be reborn. They saw this as the natural order of things and incorporated into their teachings and lives. They were part of this natural order and nothing more. The Dao and the many poems that followed gave the people a way to understand this order better and think about their place in nature.
Daoism is a Chinese philosophy that focuses on Dao, or, "the way". Daoists believe in the supernatural, nature, and hope to understand the natural principles that governed the world and how we could learn to live in harmony with them. Judge Dee relies heavily on spiritual inspiration when all else fails. When Judge Dee was having a hard time solving the Bee Hsun case, he decided to go to the city temple, and pray. Judge Dee thought that begging to the "Powers on High" (79) would show him to the way of this case. This suggests that the magistrate depends on spiritual forces in times of need. After, he tries to meditate, which is also a Daoist idea. "He sat down on the cushion, with crossed legs and his body erect. Closing his eyes, he tried to achieve a tranquil state of mind." (79) Judge Dee was using meditation, which is to reach a level of spiritual peace by becoming one with your surroundings, which is very Daoist. This shows that Judge Dee uses Daoist qualities in attempt to be a more effective
The phrase “the way” means a method by which one can achieve a goal, but is ambiguous and insignificant without proper context. In warring states China “The Way” or the “Dao” became extremely popular as a philosophy of governance as rulers began struggling to maintain order and peace within their respective states. In this paper I will analyze different interpretations of the “Way”. As products of subjective human thought, these “Ways” incited debate between philosophers and rulers as to who’s “Way” was correct. This created what I would call a trail of influence, where in, the early Chinese thinkers I evaluate formulate their own thoughts but are also influenced by the thoughts of those that preceded them. I will examine and compare the Confucian Analects, The Mozi, the Mengzi and the Daodejing of Laozi. By tracing the trail of influence from Confucius to Laozi, the ideas that provide context for Laozi’s influential treatise on “The Way” and it’s respective differences will become apparent. I will utilize this evidence to prove why we should be interpreting “The Ways” of Laozi and other texts as tools for dealing with the context of their environment.
“The whole character of Chinese popular religion flows in the direction of plethora of rituals and obligations without much discernable doctrinal underpinning” (Corduan, 2012, p.410). The Chinese popular religion has gravitated away the gods of Buddha and Daoism and captured the philosophy of luck and materialism (Corduan, 2012), while it “is less concerned with philosophical issues and
Although Daoism and Hinduism are two completely separate religions with the former indigenous to China and the latter to India, both of them encompass striking similarities that undeniably make it seem that one influenced the other. However, no known relations between the two religions exist. Comparing the small, but contextually vital part of the Hindu epic Mahabharata known as Bhagavad Gita with the central text to Daoism, Tao Te Ching offers an unparalleled journey of knowledge and understanding. Tao Te Ching emphasizes the crucial concept of Dao, which is translated as the “Way” while Bhagavad Gita stresses the all-encompassing Brahman. Since no sufficient language can express the full meaning of Dao, the most suitable example that shows its operations is the movement of water (TTC 8). Water simply flows with unity with nature – it can transform itself into whatever form is needed to flow. Dao is essentially an indescribable eternal energy and origin of the entire universe. Fully arriving at the Dao is the main goal of Daoism. Similarly, Brahman is the ultimate end to everything in the universe. In the Bhagavad Gita, Brahman is described as the source from which all beings originate from and eventually return. The fundamental principle of both concepts is, therefore, one and the same. I will specifically focus on vital parts of the two concepts in order to illustrate the parallelism of the eventual goal of the Dao and the Brahman. The emphasis on action with no desire for the “fruit” of the action, Dao and Brahman’s inexpressible essence, and following one’s own duty in order to complement the movement of the universe. These concepts illustrate the similarity between Dao and Brahman and ultimately demonstrate that they are ide...
By the beginning of the common era, another philosophy emerges and gains wide acceptance among the commoners. Daoism, just like the predecessor and also as the name implies, puts emphasis on "the way," that a certain individual is to abide to. Even though the two systems had different concepts about the way, the common denominator of both schools ...
Cao Xueqin’s Story of the Stone is a classic in Chinese literature, showcasing the life and exploits of the wealthy Jia clan during the feudal era. Through Cao’s depiction, the reader is afforded a glimpse into the customs and lifestyle of the time. Chinese mode of thought is depicted as it occurs in daily life, with the coexisting beliefs of Confucianism and Taoism. While the positive aspects of both ideologies are presented, Cao ultimately depicts Taoism as the paramount, essential system of belief that guides the character Bao-yu to his eventual enlightenment. As was the case in China, Cao depicts the two forms of belief existing alongside one another, and not necessarily practiced exclusively to one another.
During the Warring States period China was going through chaos. The teachings of Confucianism and Daoism were welcomed by society to bring order, stability and liberate people from the misery and oppression. The rulers were greedy and desirous of political power and their own agendas; however they were looking for a new way to unite their people. It is often said that Confucianism and Daoism are the yang and yin, respectively, of Chinese religion. That is, they are not rivals so much as complementary traditions, working together to produce an overall balance in the lives of the Chinese. This is not true because the two religious philosophies were different from one another. Confucius believed that the traditions and virtues that were studied and taught in the old days by the Ancients was the best way to organize society (trickle-down approach). Also followers of Confucius believed in education, a moral force and human goodness to advance and progress within society. Daoism on the other hand relies on human nature and a balance of good and evil (Yin-Yang) to bring about social order. It neglects education, virtue and cultural norms because it is said that people are born faultless.
Reading the Dao de Jing can be a daunting task for one who is unaccustomed to such simple riddles, as the Chinese language is so well designed to supply. The Dao de Jing itself is a collection of sayings, pearls of wisdom, which are intended to promote contemplation, an expanding of ones observational prowess, and eventually a total realization of the Dao. The Dao is the energy or being of the universe.
Traditional Chinese art is deeply rooted in its philosophy, encompassing Daoist, Buddhist and Confucian schools of thought. The goal of many traditional Chinese landscape artists, as described by Professor To Cho Yee of Michigan-Ann Arbor, is to “reveal the highest harmony between man and nature” through a balance of likeness and unlikeness (Ho). This metaphysical philosophy borrowed art as a vehicle to search for the truth or the “dao”, which is the path to enlightenment. As early as the 5th century, scholar artists such as Su Shi (1037-1101) of the Song dynasty realized that to create likeness, one must understand the object beyond its superficial state and instead capture the spirit of nature; only then can a point of harmony with nature
In conclusion, Daoism and Confucianism seem to have a lot more in common than one might think. The two philosophies share the same viewpoints on the notions of filial piety and education. I believe, the principles and values that are taught in those philosophies could be of great benefit to our contemporary society.
Regarding the origins of Daoism is there is much scholarly debate. Hence, different sources provide diverse dates and have contrary opinions regarding the founder, Laozi, also translated as Lao Tsu. For instance, according to a translation of the Tao Te Ching, “Lao Tsu was an older contemporary of Confucius who lived during the six century BC.” (Tsu, 1972). Contrarily, in an Invitation to World Religions the account is that Laozi existed in the third century BC. (Brodd, Little, Nystrom, Platner, Sheck, & Stiles, 2013) Another, discrepancy arises concerning Laozi, many sources regard him as a historical figure, while other sources view the name, Laozi, as a title that pertained to several masters. (Brodd, et al., 2013). Furthermore, there is much debate regarding the authorship of the two most important Daoist doctrines the Daodejing (Tao-te Ching) and the Zhuangzi. Presently, the commonly held view among scholars is that the doctrines are a compilation of the works of several authors. (Wong, 2011). Daoism is a philosophy; therefore, the history is vague. Interestingly, in the Chinese language a distinction between a philosophy and a religious practice did not appear until the early 1900’s. (Toropov & Hansen, 2002).
Despite the obscurity of the definitions of these words, they are conceptual words in Confucian vocabulary. While Confucius noted the importance of “correct” language in Daoism, language is said to cause divides and differences within society in Daoism, thus taking away the wholeness associated with the Dao. The Dao is impartial to all things, as it runs through everything and is eternally present in all things. In the first lines of the Tao Te Ching, it is stated that “The unnamable is the eternally real”.
Even though Taoism and many other folk religions have shaped the Chinese mind, Confucianism remains, by any historical measure, its chief mentor” (Novak 113). Therefore, since the two religions grew up together, there are similarities, such as their views on humans, attempting to find harmony in life and in nature, and serve as guides for their followers through self-cultivation and improvement techniques. Confucianism believes that their congregation should have human conduct over the idea of God in their lives, whereas Taoism is formed on the belief that its congregation should create a relationship with nature. This is pointed out by Smith in Experiencing the World’s Religions, “Confucius represents the classical, Lao Tzu the romantic; Confucius stresses social responsibility, Lao Tzu praises spontaneity and naturalness; Confucius focus is on the human, Lao Tzu’s on what transcends the human” (Smith 218).
This essay gives an overview of early civilization in China and the different periods within this era. Also, it includes political and cultural pursuits of the people within this time period and the struggles of the Asian peoples and their religious beliefs and community uniqueness and differences.
Daoism and Confucian views are important for the development and shaping of human beings. The existence of Confucian and Daoist among the eastern Asian countries has helped to explain their theories. Both authors have differences and similarities in their views of self-cultivation and self-knowledge. Self-knowledge is when a person is aware of their own abilities, limitations, and feelings. Basically just knowing ones self, how one might react to or handle different situations, and how one feels about things.