Confucianism and Daoism 1

CONFUCIANISM AND DAOISM

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Confucianism and Daoism

Confucianism and Daoism are philosophical and spiritual ideologies with origins in

China. Daoism is a school of thought that calls for harmonious living. Its core teachings

emphasize the achievement of perfection by becoming one with random patterns, which

adherents call “the way.” Daoism also encompasses ethics which vary depending on the school

of thought. However, it generally emphasizes the importance of acting without intent, simplicity,

naturalness, spontaneity, compassion, humility, and frugality. The last three are knowns as “The

Three Treasures.” Daoism originated in the fourth century BCE, with its earlier version drawing

influence from cosmology which naturalists practiced. The principal founder of this

philosophical ideology is Lao Tzu, whom many consider having taught Confucius, the founder

of Confucianism. Taoists drew inspiration from events surrounding the Warring States Period in

China. This period ushered in the development of philosophical Daoism by Zhuangzi, who

published texts such as the Daode Jing and the Zhuangzi. These texts explore philosophical

Daoism's main concepts through complex scenarios resulting in ethical dilemmas relevant to the

period from which they originate. Daoist explanations for countering or solving these dilemmas

contributed to the growth of Daoism.

Confucianism shares a similar place of origin as Daoism. Many describe it as a tradition,

a philosophy, and religion, albeit rational and human-oriented. It is also a governance system

embodied through the Chinese way of life. Confucianism emerged from the teachings of

Confucius, a Chinese philosopher. One of his central teachings was that leaders effectively do

their jobs through moral examples (Angle, 2016: par. 21). He argued that governing through

punishment and regulation would result in people finding alternative ways of avoiding the law

unless led by ritual or moral force. Therefore, he saw that a peaceful society exists after
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cultivating moral tenets in people (Angle, 2016: par. 22). Confucianism endured difficulties in

different periods of Chinese history, limiting its spread. For instance, Qin emperors favored

legalism over it and enforced the latter via autocracy. Confucianism experienced a rebirth during

the Tang dynasty, particularly developing due to the spread of Buddhism (Holcombe, 2018:

104). In its repackaged form, it became known as Neo-Confucianism, forming the backbone of

many imperial education systems. This philosophy remained integral to Chinese and East Asian

history, with many crediting it with the blooming of the East Asian economies.

Reasons why Confucianism was the Paramount Philosophy in China

Confucianism remained integral to the Chinese long after Confucius' death due to its

teachings. For instance, it upheld the importance of family and harmonious coexistence in

communities. That made it appeal to many people since it shunned the pursuit of other sources of

spiritual nourishment. Its entirely humanistic approach (ren) ensured that people interacted in a

friendly manner (Bloom, 1999: 43). Holcombe (2018: 103) points out that Confucianism bridged

religion and humanism, making adherents consider ordinary human activities to indicate sanctity.

This approach towards prioritizing fellow humans promoted harmonious living within ancient

Chinese society (Bloom, 1999: 43). It drew more followers and turned it into a central

philosophy and religion in China. Angle (2016: par. 20) concurs that humanism through filial

piety (xiao), which called for respecting parents and ancestors, contributed immensely to the

popularity of Confucianism. The masses often concurred with this idea, especially since

sympathy in China is the moral bedrock for society. That contributed to the growth of

Confucianism, cementing it as a paramount philosophical thought in China.

Confucianism became a significant philosophy in China due to its flexibility in

interpretation and application. Confucian philosophers recognized the importance of meritocracy

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and sought to uphold it. However, this contrasted another belief, which upheld a hierarchical

society through the filial piety and loyalty doctrine (Bloom, 1999: 44). Adherents of the

philosophy believed that people could become better through self-cultivation and provide

exemplary leadership emanating from moral uprightness (Holcombe, 2018: 103). Solving this

paradox required one to recognize that merit is sometimes unequal, meaning that anyone,

regardless of age, could improve themselves. Therefore, individuals took up the individual task

to improve themselves, playing different roles to fit their earned titles (Angle, 2016: par. 21).

Confucius’ idea of meritocracy ultimately lay the foundation for selecting Chinese civil servants

through an examination system that significantly improved Chinese society (Holcombe 2018:

105). This practice exists in China and the rest of East Asia today.

Confucianism proved critical in politics and governance, making it essential in Chinese

society. Jiang (2018: 158) observes that political Confucianism paved the way for modern-day

liberalism. For instance, he cites Confucius’ teachings on the importance of a benevolent

government by pointing out that rulers have to overcome the self and love their fellow men

(Jiang, 2018: 158). Therefore, benevolent rulers would not let their citizens fall into harm since

they (rulers) would not want harm for themselves (Jiang,2018: 159). As a result, the dynasties

that applied Confucianism in their policies sought to reduce harm to their citizens by reducing

taxation and minimizing punishments. These favorable policies ensured that citizens could feed

their families and cater to their basic needs while serving the nation more effectively. Chan

(2014: 28) supports this by acknowledging that Confucianism called for servant leadership

through the mutual commitment of the ruler and the ruled, which meant that the ruler should be

committed to services while the ruled should submit themselves and obey the country's laws.

How Daoism Provided an Alternative Philosophy

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As discussed earlier, Daoism developed in China as an independent school of thought. Its

teachings encourage perfection through becoming one with "the way," (dao) as per Zhuangzi

(Joshi, 2020, 553). According to Hansen (2003: par. 19), Daoism exists in three primary forms,

i.e., natural, human, and great Dao. Unlike Confucianism, Daoism subtly mentions political

talking points, making it an entirely religious and mildly-political philosophy. It changed the

philosophical landscape of China by advocating for simplicity (Angle, 2016: par. 25). It

advocates for contentment by providing guidelines necessary for harmonious living. These

guidelines called for desisting from the pursuit of wealth and otherworldly possessions, urging

adherents to commune with nature as one.

Daoism provided an alternative form of philosophy by dictating means through which

people could be content. Hansen (2003: par. 20) records that Laozi called for the forgetting of

desires. Daoism thrives through identifying patterns and teaching different disciplines that will

be crucial in achieving perfection. A fundamental theory present in the philosophy is that

societies give names to instill or curtail particular desires (Hansen, 2003: par. 56). Therefore, to

achieve perfection, the Daoist should forget names and other distinguishing attributes, freeing

oneself from the desires that contribute to unhappiness (Hansen, 2003: par. 56). In this context,

one achieves perfection by breaking free from identities developed by social institutions or

families to achieve perfection, i.e., free from desires. Therefore, individuals become able to

control their urges, turning them into better people (Hansen, 2003: par. 21). While the Confucian

idea of perfection sought to improve human relationships, thus upholding human dignity (Chan,

2014: 122), the Daoist approach seeks to unite one with nature and the cosmos, making it unique

since it allows one to prioritize themselves. This new perspective made it appealing to the

Chinese populace.
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Daoism revitalized Chinese philosophy by insisting on communing with nature, making it

among the world's first beliefs to do so. The Dao in Daoism supersedes human considerations

(Joshi, 2020, 554). Laozi points out that heaven and earth are not humane since they consider

people as straw dogs (Bloom, 1999: 81). Therefore, in the broadness of nature, humanity's needs

and wants are irrelevant. Instead, humankind should strive for oneness with nature. Moreover,

Daoism considers morality artificial and counterproductive since societies opt to respect the

worthy creating competition and theft (Bloom, 1999: 80). Therefore, a critical Daoist belief is

that true wisdom lies in the failure to pursue earthly possessions. This perspective created room

for reflection within the Chinese populace, solidifying the relevance of Daoism in Chinese

society (Holcombe, 2018: 113). It provided an unmatched level of self-evaluation, which proved

critical when compared to other schools of thought at the time, such as legalism.

The doctrine of inaction (wuwei) indicated an inclination towards laissez-faire policies.

Inaction became an integral concept in the Chinese state and applied to a preferred form of

government. According to Hansen (2003: par. 28), this concept is of Confucian origins

describing a personal harmonious state and spontaneity. This concept also applies to the freeness

of mind and spirit and applies to morality forming one of the primary tenets of Daoism,

considering it signifies the achievement of perfection, meaning that an individual is free from

worldly distractions (Holcombe, 2018: 114). Wuwei also exemplifies the Daoist critique of

politics since a true leader should not intervene in most state affairs (Joshi, 2020: 552).

Moreover, this concept indicates an alignment between Confucian and Daoist ideologies since

they both advocated for minimalism in leadership. Daoists believe that rulers' active intervention

could worsen situations, arguing that if political affairs were left to the forces of nature, things

could transform themselves (Chan, 2014: 46). On the other hand, Confucians admonished
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regulations and punishment favoring leadership pegged on moral uprightness with minimal

involvement.

Conclusion

Confucianism morphed into becoming one of the world's renowned schools of thought up

until the twentieth century. However, according to Jiang (2018: 160), Confucianism is resurging

in China. That is because it greatly aided the nation in the past. That proves how these ideas

transcend the test of time and stay relevant regardless of the period though formulated aeons ago.

Moreover, Confucianism is prevalent in other parts of the world, with renowned authors in

Europe drawing influences. Its humanist approach ensures that humankind thrives on fairness

and justice by producing actions with the most desirable outcomes (Joshi, 2020, 553).

Furthermore, its insistence on social harmony is striking since it serves as a uniting force, which

is why it defines the bulk of modern Chinese culture.

Daoism embraces nature in its glory, painting it as the way through which human life must

follow. Daoism advocates for a simple life detached from material possession is quite striking

since it prioritizes the self. Therefore, this made it become one of the primary foundations for

Chinese culture. Moreover, its ostracization of politics cements it as a philosophical and religious

necessity required to provoke critical thinking in individuals. As a result, it became appealing to

many people since it gave them a newer perspective through which to view things. Its view on

leadership, particularly in action, could ensure that politicians only interfere when necessary,

preventing oppression of individuals. Daoism and Confucianism transcend geographical

boundaries since they are part of East Asian identities. They are strikingly similar in that they

incorporate filial loyalty and piety, resulting in harmonious living. However, Confucianism is

highly political, as indicated by its doctrines such as meritocracy and morality leadership, while
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Daoism rarely touches politics except when advocating for inaction. This difference proves

critical in aiding the comprehension of the tenets of these philosophical ideas from China. The

fact that they remain integral to Chinese culture today indicates how essential they are to modern

society. Importantly, though different, these ideas prove crucial in understanding the

development, growth, and spread of Chinese philosophy.

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References

Angle, S., 2016. Social and Political Thought in Chinese Philosophy (Stanford Encyclopedia of

Philosophy). [online] Plato.stanford.edu. Available at:

https://plato.stanford.edu/entries/chinese-social-political [Accessed 30 August 2021].

Bloom, I., 1999. Confucius and the Analects, Selections from the Analects. In: D. Bary, W.

Theodore, I. Bloom, W. Chan, J. Adler and R. Lufrano, ed., Sources of Chinese

Tradition, 2nd ed. [online] Columbia University Press, pp.41-63.

Bloom, I., 1999. The Way of Laozi and Zhuangzi. In: D. Bary, W. Theodore, I. Bloom, W. Chan,

J. Adler and R. Lufrano, ed., Sources of Chinese Tradition, 2nd ed. [online] Columbia

University Press, pp.77-94.

Chan, J., 2014. Confucian Perfectionism: A Political Philosophy for Modern Times. Princeton:

Princeton Univ. Press.

Hansen, C., 2003. Daoism (Stanford Encyclopedia of Philosophy). [online] Plato.stanford.edu.

Available at: https://plato.stanford.edu/entries/daoism [Accessed 30 August 2021].

Holcombe, C., 2018. A History of East Asia: From the Origins of Civilization to the Twenty-

First Century. 2nd ed. Cambridge: Cambridge University Press.

Jiang, Y., 2018. Confucian Political Theory in Contemporary China. Annual Review of Political

Science, [online] 21(1), pp.155-173. Available at:

https://www.annualreviews.org/doi/pdf/10.1146/annurev-polisci-041916-020230

[Accessed 30 August 2021].

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Joshi, D., 2020. The Other China Model: Daoism, Pluralism, and Political Liberalism. Polity,

52(4), pp.551-583.