Daoism and Confucianist Societies Essay

Confucian and Daoist views were important for the shaping and development of mankind in the past. They were views that existed among the eastern Asian countries. They had both similarities and differences in the way they shaped out self-knowledge and self-cultivation. Also there was other outside forces that played a major role in their theories. Nature and art were said to have helped shape the human race as we know it.

Although Daoism believes in modesty, and Confucianism emphasizes honesty, ruling a kingdom effectively during a time of turmoil requires sovereignty. Legalism is a system of pure power that demands restraint and discipline with an emphasis on strict laws. Daoism maintains the balance of nature and embrace harmony by utilizing “The Dao.” Confucianism highlights virtues and morality wanting people to become The Superior Man. For an East Asian Kingdom plagued by famine, war, and civil unrest, Legalism would bring order to the Kingdom by a centralized and powerful government, strict laws that govern the people, and once peace ensues, a secure economy.

Ancient China has three philosophies: Confucianism, Legalism, and Daoism. These three philosophies explain how people should behave and how the government should rule the people. The philosophies were guidelines to the people. Confucianism, Legalism, and Daoism have different values, beliefs, and ideas of what is important and expected, but the main goal is to work towards peace and harmony. These cultures are the same way in being rewarded due to their actions, but different in government regulation because of the people in command.

Daoism is a daily guide to living so a person can experience the most of their own self. Daoism teaches the follower to look inside and to gain knowledge through self-exploration and to connect with our inner nature. The yin and yang shows the complementary sides of objects and nature, even the human body. The Taoist Sanctuary of San Diego states, “All is Tao. All opposites are in actuality part of one whole, giving rise to one another. Neither is

18. What was not necessary in Daoism to achieve a good life that was necessary in Confucianism?

Even though the two systems had different concepts about the way, the common denominator of both schools was to achieve total harmony in society. Confucianism focuses mainly on social order while Daoism puts it's central; focus on being one with the nature.

The Daodejing is a collection of chapters from ancient China. The chapters explain why things happen the way they do. In order to understand everything that exists and the way it exits, the Daoists explain “dao” which means the way. The way helps people to find their way to excellence during a time of turmoil and strife. Life as it is known is uncertain and unclear. Daodejing uses a non-logical approach to explain the uncertainties in life. The authors of this ancient text use contradictions to prove their points because logic cannot always be used as a guide. Contradictions help to find balance and teach people to live in a world without having a full understanding of things. According to chapter 15, it was stated that “those who prize way-making

Confucianism and Daoism are both chinese religions. They both incorporated religious practices with daily activities in a way that it pertained to philosophy as well as religion, making the secular sacred. Confucianism was grounded in ethics and virtuous socio-political conditions. Daoism, also known as Taoism, sought to establish the proper relation between humans and the cosmos through discernment of the Tao, or Way. Confucianists are more concerned with social relationships and Taoism is of a more broader nature and more mystically oriented and more philosophical. They both focused on relationships that humans had with each other as well as the relationships that humans had with nature. They were atheistic in a sense that they had no

Confucian culture, also known as Confucianism, was founded by Confucius during the Spring and Autumn Period, which was developed gradually after the Han Dynasty with benevolence as the core. Since the Han Dynasty, Confucianism was the official ideology and the basis of mainstream ideology in the vast majority of historical periods of China, and it also influenced many southeast Asian countries in history. After a variety of shocks, Confucianism was still the core values of China's social public, and represented the Chinese culture and national tradition in the world (Littlejohn, 2010). In the contemporary society, the Confucian culture in China increasingly spread, at the

Before parallels can be drawn between ideals and paths in Daoism, Daoist philosophy and Dao must be defined. It is hard to put Daoist Philosophy into a nice, neat sentence because of the complexity and vast amount of information on the subject. For the intent of this paper, Daoist philosophy is defined as a Chinese philosophy that takes a more naturalist approach to religion and way of living. It is the connection between imitating nature and harmony. Dao is defined in Chapter 1 as the constant moving “everything” that surrounds us. It is not tangible, it is just what it is, and you do not know exactly what this something is.

In many religions, there is often an infinite being or creator of all nature and everything that resides in it, even including the soul and patterns in life and death. For example, the Hindu notion of Brahman is the divine reality of all things, and the Buddhist notion of shunyata is “emptiness,” or rather the ever changing and impermanent reality of the life. In Daoism, their notion of the Dao can be placed in the same broad category as Brahman and shunyata. But based off of the information from Chapter 6 in Molloy’s text, the Daoist account of the Dao is more like the Hindu notion of Brahman because of the individual’s experience with the notion and its relationship to the creation of reality.

One of Mencius’ significant contributions to the Classic Confucianism is that he proposed a series of dichotomies. Confucian scholars usually discuss three of them: the dichotomy between human being and other animals, between righteousness and interests, and between kingship and hegemony. In the first, Mencius indicated that human being is fundamentally different from other animals because of the four moral beginnings in the heart. In the second, he pointed out that righteousness is primarily valuable compared to mere self interests. And in the last, Mencius claimed that if one is a human with four moral beginnings, and develops them to be humanness, righteousness, ritual and wisdom, then humane kingship rather than military hegemony

Confucianism has easily been influential in the development of the Chinese state through history. In fact, the core ideals of Confucianism have evolved. Despite the harsh repression of Confucianism by Marxist revolutionaries during the second half of the twentieth century, Confucian values continues to be influential in Chinese society and recently, Confucian political philosophy has resurfaced again. In addition, the political ideas and social ethics of Confucianism can provide the basis for a new, functional form of government in China. Confucianism can be a viable political philosophy for China in the twenty first century because many intellectuals have turned to Confucianism to make sense of such social

When Western people think of Confucianism, they often think of it in a past sense- as something only relevant to ancient China that cannot be applied to modern day society. However, what these people fail to realize is that Confucianism’s roots have been so integrated into China’s society that the values have become a part of every day life. Without having to explicitly state that they are following specifics aspects of Confucianism, most Chinese people submit to them, often times unknowingly. However, Confucian values not only exist in the Chinese society, but also permeate into other areas of Chinese culture such as architecture and aspects of Feng-Shui.

One of the most famous people in ancient China was a wise philosopher named Confucius (circa