The Dao in Light of Confucian and Daosist Thinkers in Han China (Essay Sample)

The Dao in Light of Confucian and Daosist Thinkers in Han China Name: Subject: Date of Submission: Introduction In the topical times, much attention has been drawn from the west on the practice and religious beliefs outside the borders of western theology. This owes to the fact that Buddhism has drawn attention, which is supported by the plethora of publications on the topic. Nonetheless, one area that is neglected by scholars in this field is the concept of Dao. To begin with, the term Dao could be elucidated as an essential concept symbolizing the divine and correct way. It will be necessary to clarify the meaning of two key philosophies in this text. First, Daoism is an indigenous religion in China with a rudimentary belief in learning and practicing the way (the Dao, the ultimate truth). The next philosophy is the Confucianism, which is a religious and moral system in china that has its foundations to the time of Confucius. Evidently, this work will demonstrate how both the Daosist and the Confucians from Han China think of the Dao.[Joanne, Bauer, and Daniel, Bell. The East Asian Challenge for Human Rights. (Cambridge: Cambridge University Press, 1999) 56-89] [David, Ho. Selfhood and identity in Confucianism, Taoism, Buddhism, and Hinduism: Contrasts With the West. Journal for the Theory of Social Behaviour, 25, 2 (1995): 115-139.] Daoism Perception of the Dao Daoism or Taoism asserts that the Tao (Dao) is the origin of heaven, earth, and everything else. Several other authors have highlighted this opinion by breaking it into simpler terms. Lao Tzu, who is believed to have developed Daoism tried to explain the Dao in a simple way. This owes to the fact that he used an array of adjectives to explain the Dao. For instance, he once mentioned that the Dao is vague and elusive, formless and soundless, deep and obscure. It follows that the Dao cannot be touched or seen, does not yearn to do anything, and does not intertwine with anything. He further mentions that the Dao is so tiny that it can constrict anywhere. Evidently, it is difficult to describe the Dao in any language. This leaves us with a choice to accept the inadequate explanation. It is notable that the explanation of the Dao is not the Dao.[Xinzhong, Yao. Wisdom in Early Confucian and Israelite Traditions. Ashgate World Philosophies Series (FarnHam: Ashgate Publishers. 2007) 65-97] The Daoism Essence of the Dao According to FengGang, the Dao is the supreme existence i.e. nothing existed earlier than the Dao. When the universe was commencing, the Dao was undifferentiated. This owes to the reality that Reyden asserts that there was an incomplete undifferentiated element. The same author further reveals that heaven and earth existed after the element under discussion (the Dao). It follows that the Dao is supreme to the universe. In fact, Lao Tzu mentioned that Dao gave birth to one, which gave birth to two. The two gave birth to three, and the three gave birth to the ten thousand things in the universe. Evidently, one is the inventive material vigor; it gives birth to the two (The Yang and Yin). In addition, the Three is a blend of the inventive vigor and the two, which gives birth to the ten thousand things. It must be noted that the evolution in Daoism is natural, which opposes the normal personal and purposeful will of evolution.[Yang, FengGang. Responsibilities and Rights: Tradition In Chinese Society./book/Series01/I-6/chapter_xiii.htm n.d. (accessed April 26, 2013).] [Edmund, Reyden. Daodejing. (Oxford: Oxford University Pres. 2008) 83-106] [Lindsay, Jones. Chinese Religion: An Overview. 2005. http://www2.kenyon.edu/Depts/Religion/Fac/Adler/Writings/Chinese%20Religions%20-%20Overview.htm (accessed April 26, 2013).] Lao Tzu also described on the essence of the Dao by using the Wu concept. This concept asserts that everything has its foundations on a being and that a being has its foundations on a super being (the Wu). It follows that everything in the universe was produced from an element with a name and form. In addition, elements with name and form have their foundations on elements with transcending time, space, and experience. In other words, the Dao, which surpasses all sensory experience, is the ultimate source of everything existing in sensory experience. In this manner, the Daoism philosophy touches on the issue of ontology. How Taoists Can Gain the Dao According to the Dao De Jing, humans should emulate the way of the Dao, which translates to the reality that humans must have De. In Daoism, De can be translated into the ways for establishing the means for reaching the Dao. This belief reveals that the absolute ethical integrity is to take no action. In fact, the Sage (a decree taught in Daoism) said, I do nothing (take no action) and people are transformed. I love tranquility, which corrects the people voluntarily. I do nothing, yet people become prosperous on their own. I have no desire, yet the people become simple on their own. This is how humans can emulate the Dao, and anyone who emulates the Dao is a Sage.[Kuhn- Fue, Shuhn-izm. Confucianism, Confucius. 2013. http://mb-soft.com/believe/txo/confuciu.htm (accessed April 26, 2013)] Lao Tzu emphasized that the means for identifying the Dao is entirely different from the means for finding the worldly knowledge. Usually the more one acquires the worldly knowledge the more he digs deeper. Since the Tao (Dao) is formless and nameless, it is unknown in a similar way as the knowledge of those things with names and form. It follows that the means for identifying the Dao is to get purge the substances with name and form one after another. By abolishing all things with name and form devoid of any knowledge, one can naturally know the Dao (Tao). In my own interpretation, humans can find the Dao, by not finding the Dao. That is, humans should strain to find the Dao. Instead, they should live simple lives and avoid any desire to achieve anything, and they will find the Dao.[Victor, Mair. Tao Te Ching. (New York: Random House Publishing Group. 2012.) 37-51] Confucians Perception of the Dao Confucianism has its foundations laid as early as 400 to 200 BC. A famous philosopher known as Confucius when he lived in the ancient times developed it. Apparently, Confucianism combines political hypotheses and hypotheses based on the human nature. This is meant to identify the Dao (the way). The political hypothesis begins with a decree of political power based on the authority from heaven. This belief reveals that its followers succumb to the fact that legit rulers derive their authority from heaven. The same believers deemed that their ruler was responsible for the society's peace and order. Evidently, Confucius believed that their society could be changed by the moral values of their rulers. This owes to the reality that they believed virtue (de) has a normal transformative impact on others.[With the West. Journal for the Theory of Social Behaviour, 25, 2 (1995): 115-139.Lindsay, Jones. Chinese Religion: An Overview. 2005.] Confucians Essence of the Dao Confucian philosophy asserts that the human nature portrays humans as social animals whose interaction is shaped by the li (ritual or convention). The term li was coined from junzi, which was believed to mean moral nobility. It follows that Confucians had high regards for the family. This owes to the fact that the family forms the basis for interaction, which was a key belief among Confucians. In addition, Confucians believed that the li institutes values distinctions and sets activities based on the distinctions in question. The education that was provided on the li was based on normal behavior and propensity to copy models. According to some authors, Confucianism was not only taught in school, but was also drilled into members of the society in every probable way.[Joanne, Bauer and Daniel, Bell. The East Asian Challenge for Human Rights. (Cambridge: Cambridge University Press, 1999) 56-89] The Confucian philosophy worked on the societal social order. The philosophy asserted that for an order to be maintained in their society there had to be unity in the basic unit of the society (the family). It follows that the philosophy stressed on the bond involving the father and the family. The stratification of individuals was deemed to be in accordance to the ways of nature (the Dao). Everyone was expected to behave in the ways of the Dao. Throughout the lifetime of Confucians, the philosophy stipulated for every duty of identified norms. For instance, the monarch was to behave accordingly i.e. as a monarch. It followed that a father was to behave as a father and a son as a son. It follows that the philosophy taught that a harmonious relationship was to be built by love (ci) of the parents tighter with the filial piety of the son. The philosophy also highlighted the importance of kindheartedness (ren) in strengthening the harmonious relationship. How the Confucians Can Earn the Dao The philosophy of Confucianism reveals that the Dao can be earned by maintaining a moral code of living. It is believed that individuals who master the content of li have a greater propensity of finding the Dao. Typically, the leader of a Confucian society should be a master of the li. It follows that after mastering the li, he will only appoint assistants who have also mastered the li. Evidently, other members of the society will naturally copy their leader and achieve a moral society. At this point, it is clear that after practice individuals can be like sages. That is, by acting within the teachings of the li individuals will become sages effortlessly. It is at such a point that these individuals acquire the jen (humanity). This is the highest phase of moral development because their natural tendency is in accord with the Dao. Comparison between Daoism and Confucianism ...