Confucianism+and+Daoism

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Jan 9, 2024

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Brunton 1 Reece Brunton Dr. Judson Murray REL 2320 December 5, 2022 How Confucianism and Daoism are Different Confucius lived from 551-479 BCE, during the Zhou dynasty's Spring and Autumn era. He is considered China’s "first" educator, not in terms of time, but rather in terms of significance (Murray “Life and Career”). Confucius assisted the King of Lu in a small government position in his early twenties, first as a commissioner of public works and then as a magistrate of law. Later, Confucius' political post was terminated because of his idealistic outlook. His goal was to help the populace, but after losing his job, he had to find other means to instruct. In Lu, Confucius established a school of learning. Because he was dismissed from his official post, he taught his students how to be political advisors. Confucius set off on a 13-year journey around the kingdoms of China in his fifties to look for work as a political counselor. His principal goal was to apply his ethical and political principles to address the problems of his time. His journey encouraged other religions advisors to set out on journeys and offer political advice to other rulers (Murray, “Confucius’s Life and Career”). This was a common practice among China's governing class for many years. The renowned Analects are attributed to Confucius, who is also regarded as the founder of Confucianism. Since the Han Dynasty (206 BCE–220 CE), when Confucianism was made the official state ideology, it has exerted a considerable impact on Chinese politics and society (Murray, “Confucius’s Life and Career”). Laozi, an older contemporary of Confucius, was born in 604 BCE. Laozi's life story was included in the Shiji , which Sima Qian wrote in the first century BCE (Murray, “Laozi’s Life and Career”). The historical character Laozi, often known as old master, decided to leave China and rode an ox west. Laozi was requested to stay or to leave a record of his teachings by the guard at

Brunton 2 China's westernmost frontier. It was said that Laozi was inspired to create the Daode jing as a result (Murray, “Laozi’s Life and Career”). Laozi, the patron deity and creator of Daoism, attained immortality about the second century BCE. Daoists consider Laozi to be the embodiment of the Dao in physical form (Murray, “Laozi’s Life and Career”). Laozi was seen quite differently by academics. Laozi was a fictional character who Dao-minded intellectuals accepted as their founder, according to the academicians, who held that he never lived. To demonstrate Laozi's supremacy over Confucius, early Daoists connected this literary figure with the notion that Laozi instructed Confucius. Ironically, the tale of Confucius learning from Laozi is probably a Confucian tale intended to highlight Confucius' humility and openness to instruction from anybody (Murray, “Laozi’s Life and Career”). Although Confucianism and Daoism were started at relatively the same time, they are both very different in religious beliefs. The value that is linked to the Confucian belief of filial devotion is humaneness. Confucianism sought to create an orderly, educated society where people listened and respected their King. According to the Analects , “To learn without thinking is unavailing; to think without learning is dangerous” (De Bary et. al. 1999, 47). Education and learning were valued among the Confucius way, inspiring people to transform and cultivate character from their learning. Confucius saw that through education, people could discover true human nature leading to an orderly and a humaneness society. “Among those who are filial toward their parents and fraternal toward their brothers, those who are inclined to offend against their superiors are few indeed. Among those who are disinclined to offend against their superiors, there have never been any who are yet inclined to create disorder” (De Bary et. al. 1999, 45). The political implications of filial devotion can be seen from this passage insofar as people who are filial to their loved ones and paternalistic to their brothers will not disobey superiors. Those who do not disobey will not

Brunton 3 cause disorder, creating order and social harmony from love and devotion to family. “A young man is to be filial within his family and respectful outside it. He is to be earnest and faithful, overflowing in his love for living beings and intimate with those who are humane. If such practice he has strength to spare, he may use it to study culture” (De Bary et al. 1999, 45). This passage shows that someone will never encounter a person ren who isn't devoted to a loving and caring manner towards his family. Overall, the main belief that sprouted from Confucianism is the importance of having a good moral character that values education, family and respects social order. Daoists felt that wisdom, morality, and culture were artifacts of a corrupt period and that they should be replaced with more straightforward and natural methods. According to the Daode jing , “Thirty spokes are joined in the hub of a wheel. But only by relying on what is not there, do we have the use of the carriage. By adding and removing clay we form a vessel. But only by relying on what is not there, do we have use of the vessel. By carving doors and windows, we make a room. But only by relying on what is not there, do we use the room. And so, what is there is the basis for profit; What is not there is the basis for use” (Philip Ivanhoe and Bryan Van Norden 2001, pg. 168). This passage shows that the project of civilization, with its complexity, fragmentation, growth, progress, culture, and technological innovation, was condemned by Daoists. In the past, individuals adept at practicing the Dao utilized it to keep others in the dark rather than to educate them. “When wisdom and intelligence come forth, there is great hypocrisy…Cut off learning and be without worry” (Ivanhoe and Van Norden 2001, 171-172). The authors contend that when individuals know too much, it becomes more difficult to control them. The more education and information that people have the likelihood for them to dispute authority and government increases, which the Daoist did not endorse. By giving up on

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