Phil. 306, Philosophies of China and Japan, Prof. Warren Z.

Weinstein, CSULB, Fall 2007 Second Paper Taoism and Confucianism By James R. Walker

Taoism and Confucianism

Lao Tzu, the man credited with authoring the Tao Te Ching, and Confucius, the originator of Confucianism, were contemporaries during a time in China when social disorder and corruption were rife and ethics and morals were declining. Both men developed a model by which one may improve the experience of ones life through better ethical and moral living. However, their approaches are not exactly alike. Confucianisms humanistic approach mainly stresses an external locus of control while Taoisms naturalistic approach mainly stresses an internal locus of control. I will discuss the locus of control for each philosophical model using examples from each in the areas of filial piety, propriety and rulership. Let us begin with filial piety. Taoism sees nature as the ultimate source of values from which we can learn ethical lessons (Koller 271). Nature is understood as mirroring the truths of the One, the Great Nothing (Tai Hsu), the mother of ten thousand things, that when realized will change ones inner nature and thus result in positive outcomes. Lao Tzu emphasized a kind of seeing or intuitive merging with the Tao without the intellect or ego. Hence, one must let go and be Tao, that is, let go of erudition; relax into oneness with the Tao adding its force to your own and the path will be cleared for direct intuitive insight. This will change the way one perceives things. Due to this change in consciousness, behavior will change and ones experience of life will improve. Therefore, in Taoism, filial piety is not something that becomes authentic by merely following rules or aspiring to behavioral ideals; this is superficial. Through complete realization and union with the Tao, filial piety arises naturally. This exemplifies an internal locus of control. I have shortened this down to one little saying and posted it where I see it every day. It reads, Same place, different 4/16/2012 Page 1 of 6

Phil. 306, Philosophies of China and Japan, Prof. Warren Z. Weinstein, CSULB, Fall 2007 Second Paper Taoism and Confucianism By James R. Walker

perception. When ones respect and honor for ones family comes from within, when there is an internal locus of filial piety then it wields a more potent effect and the behavior is authentic and sincere. Laws and social mores for filial piety are not needed, as people will be self-directed and self-motivated. The Tao tells us, when there is turmoil within the family filial piety arises. This means that due to a lack of internally inspired family respect and honor, we need rules and codes of conduct that compel us to behave. When we are one with the Tao, we do not need written rules and codes of conduct to honor our family; filial piety arises spontaneously from the heart. For Confucius, the social self is ultimate (Koller 278). He couched morality primarily in correct comportment and therefore grounded filial piety mainly in social humanism comprised of pragmatic codes of conduct, rites and rituals. The family is a microcosm of the state therefore; a harmonious state begins in the home with filial piety. Thus, a good son is obedient and diligent in service to his parents, trustworthy and not rebellious, declares Confucius. When asked about being filial, Confucius replied that one must never fail to comply with the rites in serving ones parents when they are alive, after they die, during burial and even when sacrificing to them (Koller and Koller 411). Notice that none of these admonitions directly addresses the inner person. It is not a change of consciousness advocated here, it is a change of behavior; it is a doing not a becoming. Patently different from Taoism, this constitutes an external locus of control. Instead of looking to nature to help us realize the ineffable ultimate truth of the Tao, Confucius emphasized humanity as the measure of all things in a way reminiscent of the ancient Greeks. In The Chinese Mind, this idea is encapsulated in the Confucian saying, It is man that can make the Way (Tao) great and not the Way that can make man great (Moore 32). This is a complete reversal of priorities compared to Taoism. 4/16/2012 Page 2 of 6

Phil. 306, Philosophies of China and Japan, Prof. Warren Z. Weinstein, CSULB, Fall 2007 Second Paper Taoism and Confucianism By James R. Walker

Confucius advocated control and manipulation of nature in the same way he advocated control of human behavior, i.e. by external imposition. Lao Tzu espoused merging with the Tao wherein one works with nature instead of against it. Clearly contrary to Taoism, Confucianism asserts external controls for filial piety by the enforcement of rituals and mores. Now, let us consider the locus of control for propriety. For the Taoist, propriety, or correct and appropriate behavior, arises instinctively. Ones behavior is appropriate when one spontaneously responds with Tao consciousness to events as they occur. One moves with the present, alert and lucid, resulting in behavior appropriate to the circumstance. In the Tao, one yields to the world as one finds it. This is not a passive go with the flow attitude. It is more like tall grass that bends to the gale instead of a rigid tree that breaks under the force of the gale. One yields and thereby overcomes. Thus, yielding is true strength. By yielding ones mind to emptiness and realizing union with the Tao, one becomes openhearted which results in correct action. Forego the Tao and kindness and morality arise. As with filial piety, if propriety is not born spontaneously from the heart then codified rules for morality are needed. Being one with the Tao inspires kindness and morality to be a natural part of ones behavior therefore there is no need for rules and rituals. In the Tao, one is not aware of ones goodness and thus is truly good. One is good to those who are kind and to those who are cruel as the Tao brings unqualified kindness and compassion to the heart. Moral behavior begins in the heart and infuses every act with benevolence. It starts on the inside and shows on the outside. The great Tao plants the seed of compassion within and produces fruit without for all to enjoy. This constitutes an internal locus of control. A person who wholeheartedly embraces the Tao does not show-off yet shines, does not boast and maintains humility yet knows honor

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Phil. 306, Philosophies of China and Japan, Prof. Warren Z. Weinstein, CSULB, Fall 2007 Second Paper Taoism and Confucianism By James R. Walker

and recognition, does not argue so no arguments occur (Feng and English 24). Ostentatious displays of goodness are superficial and not the way of the Tao. Conversely, Confucian propriety involves Li. Li refers to rituals, rites and rules for proper behavior. While Neo-Confucianism added a metaphysical element to explain the source of Li, in the main it asserts following rules for the regulation of human behavior. The Confucian model impels one to act morally under threat of reprisal or social pressure. Clearly, this constitutes an external control. While the outward appearance of social order and ethical behavior may be consonant with Taoist ways, it imposes these from without conducing to a sort of ethical automaton who may lack heart-felt inspiration to act morally. Nevertheless, the goal is the same and the language is similar. Consider the following Confucian adages; a good man does not attain wealth and high status by unethical means; a good man never turns from benevolence; a good man is not ashamed of poverty or low status even if they befall upon him unjustly; and my personal favorite, when a good man meets someone not as good as he, he looks within to examine his own behavior (Koller and Koller 411-413). Finally, let us examine the locus of control for both philosophies regarding rulership. Humility and modesty are immanent in the ruler who has realized the Tao. Clearly, this is internally motivated. The very highest is barely known (Fung and English 19). Without ostentatious theatrics or speeches, the people are guided as if by a rudder from behind and unseen. When actions are performed without unnecessary speech, people say, We did it! (ibid). Good leadership is achieved by keeping in tune with the Tao. Being in tune with the Tao, a ruler knows which way the social winds are blowing and uses this natural momentum to steer the people gently such that they rejoice that they have succeeded in good government. A good ruler never takes advantage of power or uses force 4/16/2012 Page 4 of 6

Phil. 306, Philosophies of China and Japan, Prof. Warren Z. Weinstein, CSULB, Fall 2007 Second Paper Taoism and Confucianism By James R. Walker

for this is weakness. Force causes resistance and then brutish enforcement of laws is needed resulting in more resistance creating a vicious cycle. The Tao warns us that the more laws there are the more law breakers there will be. Ruling a nation is like cooking a small fish, the Tao tells us (Fung and English 62). This means be careful and do not be meddlesome in peoples affairs. The more one fusses with the fish the more it falls apart. Furthermore, the Tao holds to the female/mother principle. That is, rule with motherly kindness. Motherly kindness is motivated internally. In the Tao, one rules with compassion and flexibility and does not impose rigid laws blind to particular mitigating circumstances. Empathy springs forth from a rulers heart who is one with the Tao. Instead of indulging in stately splendor and opulence, this ruler uses the wealth of the nation to provide for the basic needs of the people. Confucianism, on the other hand, emphasizes observation of the rites. If a man is able to govern a state by observing the riteswhat difficulties will he have in public life? (Koller and Koller 412). Obviously, this is an outward display employing knowledge of codes that dictate statecraft and hence an external locus of control. In governing, actions must agree with normative ideals (Koller 276). Normative ideals involve conscious reasoning and are codified thus the intellect is employed, quite the opposite of Taoism. The Great Learning, in Confucianism, refers to higher education as the basic component of social philosophy (Koller 277). As the family is the basic unit of Chinese culture, education must begin in the home. Knowledge of rites and rituals and the practice thereof conduce to a better society and to an external locus of control. While the inner nature is touched upon, knowledge of correct performance of ceremonies and rituals is emphasized. A Taoist would retort that erudition blocks the Tao supplanting ones efforts at good governing; the ruler must put aside intellect to allow the Tao to infuse his being. 4/16/2012 Page 5 of 6

Phil. 306, Philosophies of China and Japan, Prof. Warren Z. Weinstein, CSULB, Fall 2007 Second Paper Taoism and Confucianism By James R. Walker

In sum, we have seen that Confucianism grabs onto rituals and rites while Taoism lets these go. In Confucianism, filial piety, propriety and rulership involve rituals that are practiced and acquired day after day. It is an external accumulation. In contrast, one seeks the Tao by letting go thus less and less is acquired day by day. It is an internal diminution. Confucianists fill their cups with rituals and ceremonies leaving little room for much else while Taoists empty their cups until, like a great valley, it can accommodate all things. Confucius emphasized education and intellect to understand and practice rituals. Lao Tzu emphasized intuitive connection to the Tao producing filial piety, propriety and good rulership that arise naturally from within. Confucianism, being adorned with the raiment of rites and rituals forcibly channeled like water in a canal, an external locus of control, is in stark contrast to Taoisms internal locus of control where being in the Tao one acts spontaneously and free like the wind; I am a leaf on the wind watch me soar to success. Perhaps a balance between the concerted outer force and the intuitive inner force is best. The internalness of Taoism and the externalness of Confucianism are two poles, yin and yang respectively, that give rise to the dynamic we experience as life. This is the very heart and soul of the Chinese worldview.

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