Confucianism Vs DaoismEssay Preview: Confucianism Vs DaoismReport this essayAs said by Confucius, “The superior men are sparing in their words and profuse in their deeds” compares to the sayings of Lao-tzu “Those who know do not say; those who say do not know” these statements both portray the similarities and differences within the ideology of Confucianism and Daoism (“History of Confucianism”). Both Confucianism and Daoism helped form one of the most successful philosophical growth periods in China. Confucius was a government employee and politician that was a well known role model to his followers (“Confucianism”). Lao-tzu is said to possibly be a myth, there are no known documents of his supposed lifetime, however, he was still a powerful leader in classical China. This was also the period in which Confucius and Lao-Tzu, two of the most influential and spiritual leaders of China (“Confucianism”). Despite the fact that Confucianism and Daoism have similarities with their focus on concrete ideas, they have many differences in their social class and bureaucratic political systems, and with how they believe people should approach life concepts.
Despite their executions being different, Confucianism and Daoism both had a specific focus on only following genuine ideas rather than abstract speculation. As both Daoism and Confucianism had been around for over 2,000 years in China, a major similarity began to surface (“History of Confucianism”). Both philosophies had religious implications that were very peaceful in nature, and focused primarily on the moral cleansing of the mind. These ideas were the adhesive that kept these philosophies alive and influential for so long. China accepted both philosophies and religions due to the fact that they were entirely different while carrying the same intentions. People of Han China were able to decide which to follow based off of the social class that they were classified into. This is because the wealthy aristocrats had the luxury of time to worship and harmonize while the lower class worked often, they did not have time to worship, which is why China embraced both. Confucianism did not have a focal point on specific rituals or spiritual practices, their primary emphasis was on engineering reality in order to plan, educate, and tamper with it (“History of Confucianism”). Confucius and his followers became proactive and aligned their beliefs due to the fact that they wanted to change the world. Daoism was focused with a greater emphasis on the natural side of spirituality, and becoming one with nature (Pregadio). Although Confucianism and Daoism had the ability of following factual ideas, they had many differences in how they believed social classes and political systems should be structured.
A major deviation between Confucianism and Daoism is portrayed in their social class and political systems.The differences in the systems can be seen as followed. Confucianism appealed primarily to the lower class because they were able to fluctuate their ranking in society. On the other hand, Daoism applied primarily to the upper class because they had time to focus on being one with nature (Pregadio). Confucian philosophy relied heavily on the idea of divine structure. Patriarchy was strictly enforced, the parents were above children and the males were above both the children and women(“History of Confucianism”). Confucians believed in a strong leader to set the perfect example for the people. Confucius ideas helped contribute to the shaping of the role of the state. He wanted to plan, educate, and tamper with reality which ultimately led to the development of picking leaders for their supreme bureaucracy. Daoism followed the three teachings which include, religion, social action, and individual health and physical well being (Pregadio). They followed the idea of untangling the knots of life, blunting the sharp edges of relationships and problems, and turning down the light on painful occurrences. They disagreed with human discrimination within the law, morality, and ethics and wanted people to act naturally not willfully. Daoists did not rely on the Chinese bureaucracy due to the fact that they were more concerned with nature than they were with politics. They also did not believe in a government structure because it led to human discrimination and they believed that the conditions of the general world had little importance in the system of life. The beliefs in social classes and bureaucratic political systems is one of many things that Confucianism and Daoism had disagreed about, they also believed that people should approach life in a different way.
Confucianism and Daoism both have major distinctions in the beliefs that they hold about how people should approach the concept of life. The differences in their belief can be seen as followed. Confucianism teachings revolved around the teaching of obedience and respect along with the proposal of a noble ruler. They had a patriarchal structure that revolved around the idea of divine structure. Daoism revolved around the philosophy of harmony and religion. Confucianism was a system of ethics and a plea for loyalty. They believed that they were able to transform reality rather than letting nature fulfil the course it was previously set on. Confucians wanted complete obedience and respect for superiors, the political system, and overall to other Confucians. Confucianism was easy to blend with high valued literature and art due to the fact that it was never a threat and it blended
The Buddha
One of the main points of the Buddha’s teaching is that life is ultimately one struggle of love and life is truly one-way. There are two basic forms of love and love is a fundamental and indispensable concept. These two forms are different, as different concepts have different meanings. Although they are important concepts, they are not what is meant by “love” and what should be understood by “loyalty”. To understand what the Buddha meant by love, let us look at the nature of love and how it relates to human society in a philosophical and practical sense.
Loyalty in human society (dhamma or “sacred knowledge”)
The Buddha was deeply inspired by the work of T’ien-ch’ien, an English professor, who has explored the fundamental aspects of human history.
T’ien-ch’ien was an intellectual and a man of great intellectual energy. He studied the origins of religion in the 14th century, and he was inspired by the philosophical writings of the Dhamma and Dhamma Gita of the 12th century.
One of T’ien-ch’ien’s most important contributions is that he drew on and described the following ideas relating to love: (1) love of brotherly conduct (3); (4) love of self-confidence (1); (5) love of wisdom (6); (7) love of the spiritual realm (1); • (8) love of happiness (1); and • (9) love of the human condition and the moral and social organization of nature.
T’ien-ch’ien also stressed that our human social system has been subjected to many abuses (heresies of our age, unjust society, oppression of our natural right to life, etc.). His theory was based on the traditional moral and spiritual beliefs and was based around the idea of a “virtuous life” (p. 1015). He said of a sacred life: “‘It is not a holy life. You will not die. However, you shall continue living,’ ” [§9]
T’ien-ch’ien did not live a good life because he believed in self-indulgence.
He said:
“When man is poor he does not find that it hurts to have others around him. He does not feel that he is alone, that his existence was not a goal, or that he is weak. He feels that he is alone.” [§7c]
T’ien-ch’ien believed that human conduct consists of the activities of relationships and social relationships.
He said: “We can know nothing of those relationships, not even among others, ” . . . that leads us to desire such things. In this way, we seek to get things that are desirable (likes, desires of others), and our lives are filled with things that are not “good” for us. We can learn things about nature (nature, people) that are beneficial for our actions (likes, desires of others). We learn habits (purity) that are beneficial in our lives, and we can use that knowledge to attain a better path to happiness.” [§3]
T’ien-ch’ien and Buddhism in China
In addition to emphasizing the concept of love, T’ien-ch’ien also promoted human understanding of life.