The Dichotomy Between Sexism And Confucianism

Michael Simmons

Cultures & Contexts: China

October 15th, 2014

The Dichotomy of Virtue and Sexism in Taoism and Confucianism

The vast differences between Confucius’ The Analects and Lao Tzu’s Tao Te Ching are palpable and reflect the extensive differences between Confucianism and Taoism, respectively, yet the dichotomy between the two can be analyzed to achieve a more comprehensive understanding of each represented philosophy. Through setting boundaries, one explicates their views and structures their bias on what they are not; by saying what “I am not willing to do,” one is unknowingly carving out their personal preference and identity. Taoism reflects a more fundamental and harmonious relationship with virtue and nature, while

23) and is blatant from the opening line of, “Exterminate the sage, discard the wise, and the people will benefit a hundredfold” (lines 1-2) Taoism incorportates the idea of virtue by fundamental nature and unlike Confucianism, does not regard virtue as a goal but rather something expected. A cause for strife between the ideologies of Taoism and Confucianism lies in the idea of the “gentleman” being a goal and symbol for harmonious virtue, and the “small man” being his immoral opposition. Taoists essentially act on the idea that virtue should be exhibited fundamentally instead of “consciously” as they would argue the “gentleman,” do. This reflects an ancient Greek concept referred to as the kalos kagathos or the “beautiful and good” and revolves around an idea that the Greeks held that one’s external beauty was a reflection of one’s “inner beauty,” morality. The idea of kalos kagathos inevitably leads to an elitist society which reflects the flawed concept of the “gentleman,.” The problem that is apparent through the Tao Te Ching is that the Taoist’s believe the “gentleman” to be a false indicator of morality because in the Confucian system, wisdom and gentlemanly virtue are thought to go hand in hand, as shown in The Analects with the quote, “Of neighbourhoods benevolence is the most beautiful. How can the man be

/ This is called the mysterious female. / The gateway of the mysterious female / Is called the root of heaven and earth. / Dimly visible, it seems as if it were there, / Yet use will never drain it.” (Tao. Book One, VI) This moment of appreciation of the female nature, categorized by Taoists as Yin and being symbolic of receptive nature, recognizes the dichotomy between Yin and the male equivalent, Yang, representing a more active nature, and as a result classifies the two as parts of a mutual whole where one can only exist with its opposite. This view garners a respect towards the female nature, which as the “root of heaven and earth” because the valley spirit, in this case, is one who acts as a mother figure for the earth as the valley with which we can always take and gather nourishment while “use will never drain it.” This contrasts greatly with Confucian views of women, where Confucius has moments of pure sexism such as, “‘In one’s household, it is the women and the small men that are difficult to deal with. If you let get too close, they become insolent. If you keep them at a distance, they complain,” (An. Book XVII, 25) showing that Confucianism, despite its proclamations of equality, remains unaware of its blatant disregard for what is equal by nature. Confucianism does not