Daoism and Confucianism

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Table of Contents

Introduction
The history of origin
Human cooperation and connection of nature
Dynasties believe in both Daoism and Confucianism
Similarities in ideas
Conclusion
Works Cited

Introduction

The Daoism and Confucianism have some similarities and differences. The research paper will be comparing and contrasting both through what they share and what they differ. Various aspects like their origins, their theories, dynasties and major focus will be discussed. The paper starts with differences:

The history of origin

Confucianism is a philosophy that was introduced by a Chinese philosopher by name Confucius. This philosophy mainly based its arguments on the idea that logic and reason can create a solution to all challenges facing human beings (Yao 189). The Confucius opposed the excessive application of human emotions and superstition. According to the teachings of Confucianism, the use of early Chinese traditions is the best and most appropriate way of having an organized community.

This philosophy also valued the traditional rituals and music as they maintain the harmony in the society. However, Lao Tzu initiated Daoism and its ideas are based on human beings living a balanced life according to the nature (Tang 76). According to Lau Tzu, he conceived the natural world as a teacher through whom human beings can obtain wisdom if only they observed and shaped their lives depending on the nature. He had a main goal of avoiding conflict and human beings to move according to the flow of things.

Human cooperation and connection of nature

The Confucianism is mainly known to encourage the cooperation among the human beings. It discourages the individualism as it teaches on the benefits of staying together as one community. The teachings of Daoism encourages on how one can survive well if only he or she associates well with the laws of nature.

Even without the assistance of the fellow human beings, Daoism insists that anyone can survive in the society. Despite the fact that Confucianism encourages loyalty of leaders and superiors, it also gives people some rights to fight and oppose those rulers who are corrupt and treating other people unfairly (Renard 113). On the other hand, Daoism does not teach people on such aggression, as it calls for peace, humility and inaction.

Dynasties believe in both Daoism and Confucianism

The people in china have different believes as far as Confucianism and Daoism are concerned. A group believes in Confucianism while others believe in Daoism. This is facilitated by the fact that both have some truth and reasonable ideas that attract individuals.

For instance, for those who follow Daoism, they believe that the most important aspect of a rational human world is not that matters a lot than the cosmic world of nature (Little 108). However, the followers of Confucianism value much the occurrences and events that affect people in their normal lives. Confucianism has a perception of human beings to enjoy their lives in the world to maximum.

The teachings of Confucianism are human oriented because it valued the pleasures of life like giving birth, feeding on good diet, and enjoying life with relatives and friends. In order for people to enjoy their lives fully, the Confucianism insists on social responsibility and working hard for them to be prosperous and joyful.

When considering the thoughts of Daoism, naturalness and spontaneity are the most emphasized aspects of human beings (Renard 207). The teachings of Daoism does not give room for teleology no matter the circumstances, it is non-mechanistic such bringing the idea of the world as an immoral one.

Similarities in ideas

Although they differed in their ideas, there were still some theories that the two philosophers shared. It was a common idea to both of them that it was ones responsibility to care for his or her personal life, to facilitate individual development, and to improve oneself in economically and socially. On matters of improvement and development, the Confucianism says that the efforts that one puts in doing so are rewarded in the rest of ones life on this earth (Renard 221).

According to Daoism, a person has to work for improvement and development here in the universe but the rewards may be realized in the next life and not necessarily here on earth. For both the Daoism and Confucianism have assisted in promoting the satisfaction of personal desires a moral way that has guided the Chinese people and other interested followers to attain their personal goals and objectives in life.

Conclusion

In conclusion, the both philosophers have managed to compliment one another as both have set an example that can be followed by the Chinese people. Most of people followed them in pursuit of achieving development and growth. Most of people preferred the teachings of Confucianism because it concentrated much on the current and present happenings in the society (Yao 195). Unlike the Daoism that insisted on what would happen in the future, where one is not so sure of being present.

When people are doing their normal things in life, they prefer to be assured of what they will benefit from here on earth but not about the life after death. The Confucianism also encourages its followers to be ken on what their leaders are serving them. Incase of any incidence of abuse of power and authority, people should not remain inactive and watch things happen; instead they should act against such leaders. This would lead to improvement of individuals and the society as a whole.

The picture of Confucius, who introduced the Confucianism (www.logoi.com)

The picture of Lao Tzu, who introduced the Daoism (www.taopage.org)

Works Cited

Little, Reg. A confucian-Daoist Millenium. Michigan: Connor Court Publishing Pty Ltd, 2006.

Renard, John. One hundred one questions and answers on confucianism, Daoism, and Shinto. New York: Paulist Press, 2002.

Tang, Yijie. Confucianism, Buddhism, Daoism, Christianity, and Chinese Culture. Beijing: CRVP, 2006.

Yao, Xinzhong. An introduction too Confucianism. New York: Cambridge University Press, 2002.

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