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The influence of ancient philosophies of China
The influence of ancient philosophies of China
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The Tao Te Ching is a historic Chinese text that is famously known for its rich commentary on a variety of spiritual, ethical, and political topics. A couple themes that are touched in the Tao Te Ching typically deal with the notion of virtue, benevolence, and so forth. In this paper, I will examine four specific stanzas from the Tao Te Ching, illustrate the applicability and relevancy of themes such as materialistic possessions, inner peace, humility & accountability, & political leadership, and demonstrate that such themes can help us re-evaluate our values in today’s society in the path for a harmonious lifestyle.
In the Tao Te Ching, the theme of materialistic possession is further elaborated in Stanza 44. For instance, this is illustrated
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This idea is particularly noted in Stanza 61, and illustrated in the following line that talks about the growth of a country, and how, “The more powerful it grows, the greater the need for humility”. From this, it presents a compelling argument on how a country must seek to understand the extent of its power, and to use it for the greater good. This holds especially true for those in a position of power, and how corporate figures or political leaders must be aware of the limitation of their powers. The notion that political leaders or countries must be held accountable for their actions is further explicated in Stanza 61 in the following lines that write, “A great nation is like a great man: When he makes a mistake, he realizes it. Having realized it, he admits it. Having admitted it, he corrects it”. Accordingly, this is relevant to today’s society, especially in a time of frequent corruption in major corporations and current American politics, in which many of those with power are not truthful about their motivations, and will simply disregard the magnitude of their actions. In a spiritual sense, the iteration of the word “great” defines what it means to be great, which further ties with the spiritual need for reflection and growth in maturity. In the Tao Te Ching, humility and accountability is a topic that is touched upon in order to address the …show more content…
For instance, this is touched upon in Stanza 57, which states that , “If you want to be a great leader, you must learn to follow the Tao.
Stop trying to control. Let go of fixed plans and concepts, and the world will govern itself”. From this, the Tao Te Ching explicitly states that we must let go of our need to control. Great leaders are individuals who do not monitor or control every facet, but rather trust in the process of the outcome, and allow the good to flourish for itself. In particular, this relates to the current atmosphere of American politics in how control has negatively impacted Trump’s presidency, and how such actions has affected the global image for America. Furthermore, this is spiritually meaningful as the stanza once again draws attention to the concept of the Tao, and wants us to follow the flow of the Tao, which is essentially known as the harmony of the universe. In short, an obsessive or controlling individual will not be able to maintain a proper balance that will benefit the short and long term of a
Lao-Tzu's political philosophy falls into more of an individualistic and carefree branch of politics, in which the way of governing is by not forcing issues. He believes that the ruler should not act powerful, and because of this, he will be respected. Lao-Tzu also believes that the best leader is one that is loved, not feared. Instead of holding power and forcing rules, Lao-Tzu wishes to teach simplicity, patience, and compassions. He views the latter as "the greatest treasures" and if one has the three qualities, one will be a better person.
Lao-Tzu’s work, “Tao-Te Ching”, is a philosophical guide to the ideal life and the role government plays. Furthermore, it shows how to live a life of contentment without material possessions. He wrote this as a solution, of sorts, to what was fundamentally wrong with his society. Even though the “Tao” was written thousands of years ago, it is still relevant in modern society; the problems we experience are not unlike his, but on a larger scale. Modern American Society goes completely against Lao-Tzu’s ideology. Specifically, Americans give up too much of their power by allowing the government to make decisions for them, many people become reliant on government subsidies, and they also let materialism
Leadership describes a characteristic that often helps others that need guidance. A true leader exemplifies strong initiative and notably different from others. A leader starts something new for people to try out instead of old traditions. Being a good leader helps prevent bad things from happening. If a person conducts themselves as a follower that person places themselves at risk of participating in the wrong thing. Followers cause harm to many people in Shirley Jackson’s “Lottery”, the villagers follow their leaders by practicing the same old traditions that cause harm or even death. People need leaders instead of followers. Followers potentially get hurt by following the wrong leadership.
This is the moment when Confucius ironically switches his roles from a Confucian teacher to a Taoist student as Robber Chih introduces him to the troubles associated with Confucianism. Through the ironic reversal in the roles of the two characters, Chuang Tzu criticizes the use of benevolence and righteousness in forcing people to do things that are not part of their innate intent and devote themselves to proper rituals. The sour mockery functions to imply the similarity between the Confucian principle and Robber Chih 's sin as the former one robs people 's ability to act naturally. In addition, the image of Confucius consistently bowing to Robber Chih in this chapter not only deems the Confucian way of the pursuit of position and fame as a fraud, but also suggests the defeat of Confucianism in competing with the Taoist values.
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.
In conclusion, the belief, relevance, and importance of the repetition of Chinese history are all explained and propagated by concepts of the Good Life, Good Society and Good State presented within the teachings of Confucius, the Dynastic Cycle and the Han Synthesis. All three concepts evolved from the ideas of Confucius and all highlight that Chinese history repeats itself by focusing on the inevitable rise and fall of each new dynasty. This makes the state accountable to its people for its actions. Confucius’ ideas on filial piety and how a ruler should govern shaped the Han Synthesis. No matter how benevolent the individual is, time and history march inevitably onward. Benevolence gives way to corruption and the process of degeneration and creation are repeated.
In the 18th century, China was influenced by various teachings of philosophers and beliefs that the society had placed emphasis on. Filial piety (xiao) was a major practice around this period when it was strongly carried inside and outside the household. Filial piety is not only the guiding principle of Chinese ethics but it also played an affirmative role in determining the Chinese lifestyle; it was practiced daily in the family and in other areas such as education, religion and government. It was the central root of Chinese morals and the society was constructed upon the principles of xiao, which certainly became the premises of Chinese culture and the society. In Confucianism, the approach of respect, fidelity, and care toward one’s parents and elder family members is the origin of individual ethical behaviour and social agreement. One must put the needs of parents and family elders over self, spouse, and children (Encyclopaedia Britannica, 2011). Many philosophers and rulers such as Mencius and Chu Hsi also focused on filial piety, applying the virtue to marital life, family, death, and politics. Filial piety was demonstrate in various literatures such as “Dream of the Red Chamber”, “Six Records of a Floating Life”, and “The Classic of Filial Piety” which demonstrated the roles of individuals in Chinese society including politics.
Proper Order in Confucianism and as taught primarily by Mencius, the Chinese philosopher, is the conceptual theory that instructs how people can reach their highest potential of moral and material well being embodied in Mencius' conception of human nature. The theory of proper order is the primary and philosophical means to that end. Although proper order may seem in many ways philosophically abstract, Mencius' teachings of proper order in history have had lasting and tangible effects on modern East Asian politics and its relationship between the state and society, and even on a narrower level of the individual and community. In fact, the theory of proper order starts first at the individual level and from there flourishes to create a positive rippling effect throughout all of society. This profound theory and its ideals is credited with developing a social society in East Asia which acknowledges the great potential of each of its citizens, but still aspires to consider the effects of individual actions on the common good and not to just ignore the interests of society as a whole. This has helped guide East Asia through its long and colorful history and has helped to shape it into the political and economic powerhouse that it is today. But where exactly did such a significant theory which has helped to define an entire society come from? What exactly is proper order, how can we create it, and why is it needed to achieve Mencius' human nature? Most of these questions can be answered in explaining the fundamental virtue that all humans have according to Mencius, our humaneness defined in human nature.
"The leader must understand that he leads us, that he guides us, by convincing us so that we will follow him or follow his direction. He must not get it into his head that it is his business to drive us or rule us. His business is to manage the government for us."-- Theodore Roosevelt
It can also be argued that the political activities of Chairman Mao’s Communist China were more of a continuation of traditional Imperial China, based heavily in Confucian values, than a new type of Marxist-Leninist China, based on the Soviet Union as an archetype. While it is unquestionable that a Marxist-Leninist political structure was present in China during this time, Confucian values remained to be reinforced through rituals and were a fundamental part of the Chinese Communist ...
"Holy Mencius (Chinese): Book 3 - Part 3." Holy Mencius (Chinese): Book 3 - Part 3. Ishwar, n.d. Web. 12 Nov. 2013. .
Confucius’s counsel and guidance recorded in The Analects instilled wisdom when they were first recorded and continue to provide a thought provoking analysis of life and the checkpoints that guide it. The Master’s commentary on restraint, diligence, decency, and citizenship are well intended and relevant. Politics and the role of government also come under scrutiny as Confucius offers his insights in bettering the organization of power. His proverb-like admonitions use clear examples of everyday life allowing them to be understood and easily digested. Confucius’s own eagerness and willingness to share goodness he experienced makes it easier to apply and practice in one’s own life.
In the Chinese culture they value many things and have many rights. “Benevolence, the core value of Confucianism, extends from the
Chang, King- yuh, The Impact of the Three Principles of the People on China (Taipei, _____Taiwan, Republic of China, National Chengchi University, 1988) pp.vii
Confucianism is distinguished as a system of moral philosophy rather than a religion, and it plays an imperative part in the Chinese society and culture. Confucian beliefs primarily address ethical principles and propagate the ideals of a virtuous community. In the Tale of a Chinese Weaver, a Chinese scholar narrates an interaction she had with a weaver, who worked in a merchant workshop. Even though the primary source reflects a short moral story, it gives an insight to how Confucian values dominated the Chinese society in 1400 CE. The Tale of a Chinese Weaver emphasizes the principles of Confucianism: attaining contentment, prioritizing family, and maintaining social order.