Compare and Contrast Taoism and Confucianism?

Taoism is the English name referring to a variety of related Chinese religious and philosophical traditions and concepts. These traditions influenced East Asia for over two thousand years and some have spread internationally. [1] Taoist propriety and ethics emphasize the Three Jewels of the Tao; namely, love, moderation, humility. Taoist thought focuses on wu wei ("non-action"), spontaneity, humanism, relativism and emptiness.

The Chinese character 道The character Tao 道 (or Dao, depending on the romanisation scheme) means "path" or "way", but in Chinese religion and philosophy it has taken on more abstract meanings. Tao is rarely an object of worship, being treated more like the Central Asian concepts of atman and dharma.[2] The word "Taoism" is used to translate different Chinese terms. Daojiao (道教 "teachings/religion of the Dao") refers to Daoism as a religion. Daojia (道家 "school of the Dao") refers to the studies of scholars, or "philosophical" Daoism. However, most scholars have abandoned the dichotomy of "religious" and "philosophical" Daoism.[3]

Most traditional Chinese Taoists are polytheistic. Nature and ancestor spirits are common in popular Taoism. Organized Taoism distinguishes its ritual activity from that of the folk religion, which some professional Taoists (Daoshi) view as debased. This sort of shamanism is eschewed for an emphasis on internal alchemy among the "elite" Taoists.

Chinese alchemy, astrology, cuisine, several Chinese martial arts, Chinese traditional medicine, fengshui, and many styles of qigong breath training disciplines are intertwined with Taoism throughout history.

Confucianism (Traditional Chinese: 儒學; Simplified Chinese: 儒学; pinyin: Rúxué [ Listen (help·info) ], literally "The School of the Scholars"; or 孔教 Kŏngjiào, "") is a Chinese ethical and philosophical system originally developed from the teachings of the early Chinese sage Confucius. Confucius was the founder of the teachings of Confucianism. Confucianism is a complex system of moral, social, political, philosophical, and religious thought which has had tremendous influence on the culture and history of East Asia up to the 21st century. Some people in Europe have considered it to have been the "state religion" in East Asian countries because of governmental promotion of Confucianist values and needs.

Debated during the Warring States Period and forbidden during the short-lived Qin Dynasty, Confucianism was chosen by Emperor Wu of Han for use as a political system to govern the Chinese state. Despite its loss of influence during the Tang Dynasty, Confucianist doctrine remained a mainstream Chinese orthodoxy for two millennia until the 20th century, when it was attacked by radical Chinese thinkers as a vanguard of a pre-modern system and an obstacle to China's modernization, eventually culminating in its repression and vilification during the Cultural Revolution in the People's Republic of China. After the end of the Cultural Revolution, Confucianism has been revived in mainland China, and both interest in and debate about Confucianism have surged.

The cultures most strongly influenced by Confucianism include those of China (including Hong Kong, Taiwan, and Macau), Japan, Korea, and Vietnam as well as various territories (including Singapore) settled predominantly by Chinese people.

Confucianism as passed down to the 19th and 20th centuries derives primarily from the school of the Neo-Confucians, led by Zhu Xi, who gave Confucianism renewed vigor in the Song and later dynasties. Neo-Confucianism combined Taoist and Buddhist ideas with existing Confucian ideas to create a more complete metaphysics than had ever existed before. At the same time, many forms of Confucianism have historically declared themselves opposed to the Buddhist and Taoist belief systems.

Confucius statue in Chongming Island.Kongfu Zi (Confucius)551–479 BC) was a famous sage and social philosopher of China whose teachings have deeply influenced East Asia for twenty centuries. The relationship between Confucianism and Confucius himself, however, is tenuous. Confucius' ideas were not accepted during his lifetime and he frequently bemoaned the fact that he remained unemployed by any of the feudal lords.

As with many other prominent figures such as Jesus, Socrates, and Buddha, humanity does not have direct access to Confucius' ideas. Instead, humans have recollections by his disciples and their students. This factor is further complicated by the "Burning of the Books and Burying of the Scholars", a massive suppression of dissenting thought during the Qin Dynasty, more than two centuries after Confucius' death. What we now know of Confucius' writings and thoughts is therefore somewhat unreliable.

However, we can sketch out Confucius' ideas from the fragments that remain. Confucius was a man of letters who worried about the troubled times in which he lived. He went from place to place trying to spread his political ideas and influence to the many kings contending for supremacy in China.

In the Eastern Zhou Dynasty (772-221 BC), the reigning king of the Zhou gradually became a mere figurehead. In this power vacuum, the rulers of small states began to vie with one another for military and political dominance. Deeply persuaded of the need for his mission — "If right principles prevailed through the empire, there would be no need for me to change its state" Analects XVIII, 6 — Confucius tirelessly promoted the virtues of ancient illustrious sages such as the Duke of Zhou. Confucius tried to amass sufficient political power to found a new dynasty, as when he planned to accept an invitation from a rebel to "make a Zhou dynasty in the East" (Analects XV, 5). As the common saying that Confucius was a "king without a crown" indicates, however, he never gained the opportunity to apply his ideas. He was expelled from states many times and eventually returned to his homeland to spend the last part of his life teaching. The Analects of Confucius, the closest primary source we have for his thoughts, relates his sayings and discussions with rulers and disciples in short passages. There is considerable debate over how to interpret the Analects.

Unlike most European and American philosophers, Confucius did not rely on deductive reasoning to convince his listeners. Instead, he used figures of rhetoric such as analogy and aphorism to explain his ideas. Most of the time these techniques were highly contextualised. For these reasons, European and American readers might find his philosophy muddled or unclear. However, Confucius claimed that he sought "a unity all pervading" (Analects XV, 3) and that there was "one single thread binding my way together." ([op. cit. IV, 15]). The first occurrences of a real Confucian system may have been created by his disciples or by their disciples. During the philosophically fertile period of the Hundred Schools of Thought, great early figures of Confucianism such as Mencius and Xun Zi (not to be confused with Sun Zi) developed Confucianism into an ethical and political doctrine. Both had to fight contemporary ideas and gain the ruler's confidence through argumentation and reasoning. Mencius gave Confucianism a fuller explanation of human nature, of what is needed for good government, of what morality is, and founded his idealist doctrine on the claim that human nature is good. Xun Zi opposed many of Mencius' ideas, and built a structured system upon the idea that human nature is bad and had to be educated and exposed to the rites (li), before being able to express their goodness for the people. Some of Xunzi's disciples, such as Han Feizi and Li Si, became Legalists (a kind of law-based early totalitarianism, quite distant from virtue-based Confucianism) and conceived the state system that allowed Qin Shi Huang to unify China under the strong state control of every human activity. The culmination of Confucius' dream of unification and peace in China can therefore be argued to have come from Legalism, a school of thought almost diametrically opposed to his reliance on rites and virtue.

http://en.wikipedia.org/wiki/Taoism

http://www.religioustolerance.org/taoism.htm

http://en.wikipedia.org/wiki/Confucianism

http://www.religioustolerance.org/confuciu.htm

Like Confucianism, Taoism promotes social reserve, a reluctance to exert one's influence on the world. But the goal of Confucianism is social authority through respectable behavior and a good reputation. Taoism seeks only harmony with the universe and the extinction of self.

In Confucian terms, the respectable person does their own work instead of pleading for gifts from others. In Taoist terms, by struggling against the injustices that come, one loses one's virtue.