Shawn Ford
PHIL 102
Final Paper
Spring 1998
Reconciling Taoism and Confucianism
Taoism and Confucianism are two of the world's major philosophies that have
been contributed by Chinese society. Upon first inspection, Taoism and Confucianism
may appear to be very different, even contradictory. To the enlightened, it
is realized that Taoist thought and Confucian thought are very much in line
with one another, but it just may be that the two philosophies are expressed
differently. At the crossroads where the two seemingly different philosophies
find reconciliation are the three ideas at the heart of each philosophy: filial
piety, education, and enlightenment.
On the surface, it appears that Taoist thought and Confucian thought regard
filial piety in very different ways. In the Tao te Ching, the great Taoist
master Lao Tsu once said, "...When there is no peace in the family, filial
piety begins...." On the other hand, from passages five to eight of Book
II of Confucius' The Analects, we are instructed to behave, to never
disobey our parents, and to remain filial to our parents even after their deaths.
This may seem like a contradiction until we look at the deeper meanings of filial
piety from the two philosophies.
According to Lao Tsu, if filial piety begins after a conflict has occurred in
a family, this is going against the true nature of what it means to be filial.
This implies action to correct a situation: action that is not coming naturally
from the heart. If natural filial piety were expressed in the family from the
very beginning, conflict would have no means to arise. Thus, filial piety exists
naturally; it is through the expression of filial piety using non-action, known
in Chinese as wu wei, that its true nature can be understood. Indeed,
it would seem that Taoism considers wu wei an essential element of filial
piety.
In addition, filial piety exists not only within the family; it also naturally
exists between members of the extended family that is humankind and between
all beings that make up the universe. In the Tao te Ching, Lao Tsu once
said, "...the Master is available to all people and doesn't reject anyone..."
He also said, "...Every being in the universe is an expression of the Tao..."
These two passages point to the realization that all people and all objects
that make up the universe are connected. There exists between all beings a naturally
reciprocal filial piety that binds them together. It is through the realization
of this that we can come to a deeper understanding of what it truly means to
be filial.
According to Confucius, being filial to our parents is the utmost expression
of respect. This is an essential element in obtaining the title of chun-tzu,
or noble person. However, filial piety is not a one-way street. Parents must
also be filial to their children and to their parents. Both parent and child
have a natural position and responsibility within the family; therefore natural
filial piety is reciprocal. It is through recognizing and practicing filial
piety in the family that a person will know how to act outside of the family.
For in the Confucian tradition, it is realized that filial piety also exists
between all beings. This is evident in the Confucian Golden Rule, which is sometimes
referred to as the Silver Rule: "Do not do unto others what you would want
them to not do unto you." As in Taoist thought, filial piety is something
that naturally exists and is reciprocal in nature. To force filial piety into
being or to intentionally practice reciprocal filial piety would be going against
its true nature. Filial piety must be freely expressed for it to be truly realized.
When we look at the deeper meaning of filial piety as viewed from both Taoism
and Confucianism, we may see that the two philosophies regard filial piety in
much the same way. Filial piety is an essential part and is at the intersection
of both philosophies. We must realize this in order to understand Taoism and
Confucianism more clearly.
With regards to education, it may also seem that Taoist thought and Confucian
thought differ greatly. In the Tao te Ching, Lao Tsu said, "...The
more you know, the less you understand..." He also said, "...Not-knowing
is true knowledge..." How can this be? It would seem that Lao Tsu was telling
us not to think. On the other hand, in The Analects, Confucius once said,
"...If one learns but does not think, one is lost; if one thinks but does
not learn, one is in danger..." Again, these two traditions seem to contradict
one another until we take a deeper look at how each philosophy regards education.
In the Western world, when we think of education, we generally think of schools
and universities. These are the institutions through which we achieve our learning.
In the Taoist tradition, institutions are regarded with suspicion. Institutions
are viewed as going against nature by forcing people to be what they truly are
not. However, for the Taoist, education is a solo quest without walls or boundaries.
The Taoist seeks to understand the naturalness of everything as it exists in
the present. Instead of trying to know each separate piece, the Taoist tries
to understand the whole, for the whole is the Tao. For example, we can say that
we know someone, but we do not understand them. But to say that we understand
someone, is that not better than saying that we know them? In Taoism, the key
is not to know something; the key is to understand it. One goes about this through
self-education and transformation. This kind of education is also natural; it
just needs to be recognized as such and developed to its fullest.
In addition, the Taoist is an educator in a sense. The Taoist teaches by example.
Lao Tsu said, "...The Master, by residing in the Tao, sets an example for
all beings..." Naturally, when others see one who is enlightened, they
will realize it, and they will learn.
In Confucianism, too, it is self-education, and not institutional education,
that is the most important. This may seem to contradict the stereo type of the
Confucian scholar who studies the classics for years, takes the exams, and works
on society, and it does. However, according to Confucius, people must first
recognize themselves and their potential. This is at the heart of Confucian
education. Confucius believed that in order to know about anything else in the
world, we must first know our selves. Then people must educate themselves as
to how they fit into the world around them. This is the beginning of Confucian
knowledge; it is obtained when both the learning and the thought processes work
together.
The Confucian master, like the Taoist master, is also a role model for society.
By knowing his place in the world around him, and by following the way of the
chun-tzu, the Confucian teaches by example. Others recognize him as such and
will learn from being around him.
Therefore, when we look at the deeper meaning of education, we may see that
Taoism and Confucianism consider education in much the same way. We must know
the importance of self realization and understand how we fit into the whole.
We must teach others by example. This is a very important form of education.
In this way, we will be better prepared for the greater education that is life
itself.
Regarding enlightenment, again, it may seem that Taoist thought and Confucian
thought differ greatly. For the Taoist, enlightenment is a process of realizing,
following, and becoming one with the great Tao. On the other hand, Confucianism
is generally thought to not deal with anything that is not concretely in this
world; its concern is humanity. When we take a deeper look at what it means
to be enlightened, we find that these two philosophies are seeing eye to eye.
In taking this deeper look, let us look at transformation as the way to enlightenment.
To the Taoist, enlightenment is a continual, constant process. This enlightenment
is first obtained by gradual transformation of the self until the Tao can be
realized. Gradual transformation is obtained by following the way of the Taoist
as passed down from generation to generation. The same is true in the Confucian
context. Confucianism is not a static, unyielding philosophy concerned only
with human interactions and the workings of good government. These are merely
aspects of that which lies at the center of Confucian philosophy. At the center
you will find that transformation of the self gives rise to all other Confucian
ideals and, ultimately, to enlightenment. In Book I of The Analects,
Confucius says, "...It is upon the trunk that the gentleman works. When
that is firmly set up, the Way grows." This Way that Confucius refers
to is the same as the Taoist Way: the Tao. It would seem that Confucius
is recognizing that the attainment of the Tao is the ultimate achievement. If
so, then both Taoist thought and Confucian thought place the Tao at the center
of their philosophy and as their goal. The difference between Taoism and Confucianism
may be seen in the different words chosen to express enlightenment.
Enlightenment through transformation seems to be an essential part of both Taoism
and Confucianism. Only through gradual transformation of the self can one obtain
enlightenment. In this way, nature will take its course, and we will realize
the Way.
In conclusion, it would seem that the two competing philosophies of Taoism and
Confucianism have more in common than previously acknowledged. Concepts of filial
piety, education of the self, and enlightenment through self transformation
seem to reside at the center of each of these traditions. Granted, Taoism and
Confucianism are entirely different systems; however, realizing that they do
have similarities, the two philosophies seem much less different. Perhaps there
are Confucian Taoists in China who already know this.
References
Koller, John M. & Koller, Patricia Joyce. (1998). Asian Philosophies,
3rd Ed. Upper Saddle River, N.J.: Prentice Hall.
Mitchell, Stephen. (1988). Tao te Ching. N.Y.: Harper & Row.
The Analects of Confucius. Trans. Arthur Waley. (1989). N.Y.: Vintage Books.
contents (c) 2001 Shawn Ford/ Webb-Ed Press
sford@hawaii.edu