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Post #8 - Confucianism/Taoist main ideas, and comparison

1). Discuss Confucius' main philosophical ideas and the Confucian project

2). Discuss Taoism, focusing on philosophical Taoism and Taoist values

3). Compare and contrast these two Chinese philosophies

Answer:

According to Huston Smith, Confucius career desire was to be a politician. He felt that in that role, he would be able to put into practice what he believed and thus gain acceptance. As it turns out Confucius was not too successful in this endeavor and was better suited as a teacher, which he became well know for. He spent 13 years going from town to town talking with leaders offering advice, which to his dismay was ignored or shunned. Toward the end of his life, with changes in leaders, he was able to make some impact as an advisor. His loyal followers carried on his teachings after his death. Confucianism is now practice by millions and his teachings influenced China and their culture.

Confucius's main philosophical ideas came as a result of the individual self-interest, social anarchy and political chaos of his time. What he was looking for was something that would make a permanent long lasting change on attitudes. Confucianism approaches life from an ethical approach.

After researching and reflecting on what he saw in the earlier Chou Dynasty as being successful, Confucius concluded that tradition was the means and mechanism to change the cycle and patterns of destruction. He felt that prompting people’s hearts was the way to solicit cooperation. Deliberate tradition if attended to correctly would help maintain social order, and then once the proper patterns were put into place, they could be easily passed down from generation the generation. Once tradition took hold, peer / group pressure would provide enough discomfort control behavior.

The tradition proposed was easier to accept since is something that most had been familiar with (past ancestors/history.) Thus Confucius provides continuous reference to anecdotes, heroes, maxims and the classics of the past. If the culture could adopt this method, it would be much easier to individuals to live in integrity (behaving even when someone wasn’t checking in) and to have ultimate character forged. This would create a character that would become second nature.

The content of the deliberate tradition proposed by Confucius had five ideas: The first was “jen”, which was an ideal relationship that would exist between individuals (love for each other.) The second was “chun tzu”, which included ideal terms to define the best type of relationships, (one in which we look for best interests of others or in how can one serve someone else.) The third was “li”, or the way things should be done. Through examples, anecdotes, etc... One can see how best to behave, modeling what has been given to follow. This is done by “Rectification of Names” in which the definition is clearly stated, what a father, leader, etc... should be. Also by the “Doctrine of the Mean” which encourages compromise, but discourages outlandish behavior.

The “Five Constant Relationships”, which detailed key relationships between parents and children, husband and wife, old and young siblings, old and young friends, ruler and follower which are are rightly defined. Three of the five above relate to the family unit. With the key being children’s respect for their parents. Also included is respect for age. Young attend to the old. Age merits respect because of the wisdom one has obtained thus far. If the behavior is constructed correctly then entire lives become more carefully directed. The fourth is “te”, which is defined as the power by which all men are ruled. It is extremely difficult to forcibly constrain everyone at the same time. Rulers would require the voluntary cooperation of those they lead. This will only occur when one following believes that the leader would merit their cooperation. Therefore, a leader must be persons of distinct character, very devoted to the common good, a character that compels respect. It is then theorized that goodness would then enter via leaders that people can respect and admire. The fifth idea is “wen”, or the arts of peace, such as music, poetry, paintings, etc… The thought being that a society with the highest culture, noblest thoughts, and grandest poetry would win out.

In regards to religion, the concept of heaven was more or less the dwelling place of ancestors. Earth is where humans live. Both occupants of heaven and earth interact with each other, with one’s ancestor’s keeping watch over them. In exchange the ancestors are supplied with sacrificial (burnt) offerings. Ancestors were in turn consulted for knowledge of future events. Confucian’s relied on fortunetellers who could read the omens or signs left by the ancestors. In general Confucius attempted to shift the attitude and focus of people from Heaven to Earth without removing the importance of Heaven.

The Confucian project is a way where one has a constant opportunity to become better in human relationships and to become more complete. For Confucius, it is in the context of ever changing human relationships that self comes through. It is constructed only through it’s interactions with others; therefore it is human relationships that support it. This whole concepts tie back to the concepts of the “Five Constant Relationships.” Each of these different relationships had different ways of relating to each other that was appropriate to the relationship. Each had a parity with the one above, Children should look up to their Parents, wives to their husbands, adults to rulers, young to old, etc… With this type of definition there is always a potential for the partner on the top of each pair to be tempted to assume some superior position without really earning the respect required to make it work.

One works on his/her “chun tzu” to create the best relationship he/she can, beginning with self and then including family, then community, state, etc… The real key is to shift the concern from self to outward relationships, starting with family and working outward.

According to Huston Smith, Taoism was originated by Lao Tzu. Lao, grieved over the people of his time’s unwillingness to embrace the qualities of natural goodness. So seeking greater solitude for himself, he traveled on a water buffalo towards Tibet. Legend has that before Tzu left the region; he was questioned by the gate keeper as to his intent to leave. Even pleading with him to go back hadn’t changed Lao’s mind. He then requested that Tzu at least leave some type of record of the teachings and thoughts he had. Tzu agreed and went away for three days. Upon his return left a basic text of his Taoist thoughts.

Taoism actually has three meanings which reflect concept of Tao itself. Literally Smith says that “Tao” means path or way. The path or way can be understood in three different manners. First is the “way of ultimate reality.” This is something that cannot be easily perceived as its concept is way too vast for anyone to fully understand. Second is the “way of the universe.” This is best defined as the normal rhythm or driving power of nature. Tao is easier to comprehend as being a spirit rather than physical matter. Being such, it is thought that it cannot be exhausted, and furthermore the more it is drawn upon, the more it will flow. Third is the “way of human life.” Especially as it overlaps with way of the universe.

The writing associated with Tao is the “Tao Te Ching” which Huston Smith translates as the “way and its power.” Within China there is three types of Taoism that are somewhat dissimilar although each of them engaged in programs that would vitalize the power of Tao, as it flows though humans.

The first two types, Philosophical and Vitalizing Taoism are relatively unorganized. The philosophical type is reflective and the vitalizing type is active. Both share some similarity in that both are programs designed to help the self and draw on the power that Tao can bring. The philosophical type attempts to conserve their power by only expending it in an efficient manner and seeks knowledge that would empower life, such as wisdom. The conservation concentrates on ways to now drain power in unproductive manners, such as seen in conflict and friction of relationships. The manner in which one would do this is the concept of “wu wei”, which Smith translates as pure effectiveness. Therefore actions in concept of “wu wei” focus on the reduction in friction and conflict in relationships and nature.

The vitalizing type on the other hand tries to increase its available supply of power through exercise and mental processes. The concept of “ch'i” which Smith explains as meaning vital energy refers to the power of the Tao that they experiences moving in and out of them. The concentrate on removing any the obstacles that would reduce its flow. To accomplish maximizing “ch'i”, worked with matter, movement and the mind. In the realm of matter, this school of thought tried eating things to increase Tao. The result of this produced an impressive supply of medicinal herbs. Various breathing exercises were employed in an attempt to absorb “ch'i” from the atmosphere. These efforts were supplemented by programs of bodily movement in exercises such as “t'ai-chi chuan”. This school also employed acupuncture as well. For one’s mind, a type of Taoist meditation emerged. The concentration was drawing on the inner self. Thought this "the self” could be seen as it was meant to be, not merely that what we think we perceive. The Chinese form of meditation added a new element; they incorporated the possibility of transmitting “ch’i” physically to the community so that it too could enhance its vitality.

The religious form of Taoism devised many of the same techniques use by traditional psychics, faith healers, and soothsayers. Taoism formalized these by founding a church. A Taoist priest could then make life-power available for ordinary occupants.

Each of the three types of Taoism has the same goal of maximizing Tao’s influence in ones life. It begins with how life’s normal amount of “ch’i” can be best used. Then it moves to determine if it can them be increased. Lastly it looks to see if any of it can be funneled to the masses that are not able to get it on their own. Each of the three types even interacts with other.

In further defining philosophical Taoism, it holds as its goal to align daily life to the Tao and ride its unlimited flow. The way one does this is to work on pure effectiveness (or “wu wei”.) This combines a supreme activity with that of supreme realization. One obtains this by directives of the conscious mind to get to the resources within the subliminal self (finding ways to get the conscious mind out of the way.)

Taoists value the rejection of self-centeredness and competition. They have a reverential regard and humility to all things, humans and nature. For the Taoist, nature should never be abused or exploited. They strive to blend in and be one with nature. The simpler the better. Taoist believes in the relativity of all virtues and sees the harm in its opposites.

Taoism and Confucianism represent the defining characteristics of Chinese culture. Confucianism represents the classical ideas of tradition which drives the character traits, advocates a standard of behavior. It focuses on humanity and its relation to each other. Taoism on the other hand represents a more romantic view of a path to follow and power which can be tapped into for the individual first, then the group or community to live a better life. It encourages humans to transcend beyond just self. Between the two, Confucian’s didn’t think too highly of the Taoists direct, often psychic approach to overall public harmony. For Confucian’s character traits such as promptness and social acceptance traits seemed futile to the Taoists. Even with these differences both Confucianism and Taoism easily co-exist in China.