Confucianism v. Daoism

“Greetings to you, Neighbor Chou,” said the old one with a smile.  “How are

things at school, my young friend?
         “Each day is filled with peace for all who follow the Way,” remarked the young scholar.  After a moment’s pause, he added, “I should think that you, Neighbor Cheng, would be with your students today.”
         Cheng briefly explained how he had recently lost his son and was, for the time being, home with his family.  “But you, Neighbor Chou—should you not be in your books?”
         Chou told the old Confucian master that he was on his way to the banks of the local river for meditation.  He further explained that his lesson was to observe the water and learn from it.
         “Tell me, young man,” urged Cheng of his neighbor, “about this Way you speak of.”
         “The Dao is the origin of all creation, Neighbor Cheng; and that creative force, although it can be observed in its manifestations, is unknowable.”1
         “You are then saying that this force is visible, and yet invisible?”
         “Correct.”
         “Please elaborate, Neighbor Chou.”
         “The individual should always do that which is natural to Dao rather than one’s will.”
         Thinking that this was no answer, Cheng tried again to get information from his young neighbor by posing this question:  “What is Dao?”
         “Simply put, Neighbor Cheng, Dao is the order of the Universe.  It is the resolution of opposites.  Dao is gentle as a summer breeze, and yet it is incredibly powerful.  It manifests itself in the cycle of life and the change of the seasons.  The only constant in the Universe is change.”2
         “Are you saying that all things are Dao,” asked the old man, and wondered how this could be.
         “The pattern of Dao is one of return, Neighbor Cheng.  It is the process of coming into existence, maturing, and then decaying and returning to the source.  All things possess their own destiny.  This te, when it is not opposed, will naturally manifest itself in the process of life.”3
         “You then believe that one cannot alter one’s course of life?”
         “This is true, old man.”
         There is much that Cheng wished to say, yet he opted to remain meditative.  “Tell me more, Neighbor Chou,” he said after a minute of silence.
         “There are three jewels that all people should live by, Neighbor Cheng—that is, three ideal characteristics.  These are compassion, moderation, and humility.  Compassion ultimately leads to courage, moderation leads to generosity, and humility leads to leadership.
         “Nature must be left to itself.  The natural course of things is nonaction by humans, for the constant interaction of the feminine Yin and the masculine Yang govern the behavior of all things.”4
         “Yin and Yang?” mused the old man, his expression quite blank.  Clearly, he wanted to hear more.
         “Yin is the cold and dark breath that formed Earth.  Yang is the warm, light breath that formed the heavens.  Without Yin there is no Yang, and without Yang, there is no Yin.  These are identical aspects of the same idea, neighbor Cheng; and everything in nature must have both, for opposite sides always transform into each other.  When Yin and Yang are in agreement, all is peace.  When one dominates the other, there is only chaos.”5
         “You have revealed much to me about the basic concepts of your belief system, Neighbor Chou,” said the old one.  “But, tell me, how are students selected by their masters for a life of study?”
         “All students are taught according to their individuality.”6
         Cheng’s brows furrowed.  “I see,” he hummed.  “So, in other words, one is selected to study Dao based solely on one’s personality.”  This was a statement rather than a question; and it was evident by his tone of voice that he disagreed with the Daoist method on this issue.  Still, his demeanor remained placid.  When he spoke, it was to inquire about the ideal government according to Daoist tradition.
         “The best form of government is that which does not impose its authority upon the people; and the wisest people in the State are its peasants.”7
         “I beg your pardon, Neighbor Chou.  Are you saying that the ideal models of Dao are serfs?”
         “That is precisely what I am telling you.”
         Cheng cleared his throat to keep down a chuckle.  “I suppose you are going to tell me why you believe this.”
         “By hard experience, Neighbor Cheng, peasants refrain from activity contrary to nature and realize that in order to grow plants they must understand and co-operate with the natural processes; and, just as plants grow best when allowed to follow their natures, so human beings thrive when least interfered with.”8
           “Tell me more, young man.”
         “Master Lao addressed the problem of leadership, calling for the true sage to act with the people rather than above them.  The best ruler leaves his people alone to follow their peaceful and productive activities.  If a ruler interferes with his people rather than letting them follow their own devices, then disorder will follow.
         “The person who genuinely understands the Dao and applies it to government reaches the inevitable conclusion that the best government does not govern at all.”9
         A blanket of silence settled over the two men.  It was lifted, after some minutes, by Chou who invited the old man to describe his belief system.
         “In the past, China enjoyed periods of peace and prosperity under the rule of sage kings who possessed ideal virtues.  They were able to govern by setting a good ethical example.  Military force was not needed.  It is this form of government that is best, Neighbor Chou.
         “Government officials should earn their jobs through education and talent; and students should be selected and taught based solely on their aptitude.
         “According to Confucius, ‘he who governs by means of his virtue is, to use an analogy, like a pole-star:  it remains in its place while all the lesser stars do homage to it.’”  (Lunya 2.1)10
         “Tell me, Neighbor Cheng,” said the young scholar Chou, “more about Confucius’ theories.”
“Society functions best if everyone respects the laws and behaves according to their positions.  Parents are superior to children; men are superior to women; and rulers are superior to subjects.11
“The nature of man, according to Confucius, is inclined towards goodness.  Perfection of goodness can be found in sages and saints.  Every man should attempt to reach the ideal by leading a virtuous life, by possessing a very noble character, and by doing his duty unselfishly with sincerity and truthfulness.  He who is endowed with a good character and divine virtue is a princely type of man.  The princely man sticks to virtue, and the inferior man clings to material comfort.  The princely man is just while the inferior man expects rewards and favors.  The princely man is dignified, noble, magnanimous, and humble while the inferior man is mean, proud, crooked, and arrogant.
“Confucius says that ritual is crucial to being a gentleman and running a good government.  By ‘gentleman,’ he means a person who is virtuous and well educated in ritual.  A good knowledge of ritual can only be acquired through study.12
“Subjecting oneself to ritual does not mean that one must suppress one’s desires; but rather he learns how to reconcile his desires with the needs of his family and community.  It is by experiencing desires that we learn the value of social strictures that make an ordered society possible.  (Lunyu 2.4)13 Confucius taught that if one did not possess a keen sense of well-being and interests of others his ceremonial manners signified nothing.”  (Lunyu 3.3)14
Chou looked as if he was on the verge of interrupting his elder neighbor, but he managed to keep silent until there was a lengthy pause.  When he did speak, it was not to argue; rather, it was to tell Cheng that he wished to stay and hear more, but that he needed to be on his way to the river.  With a slight bow, he bid his neighbor adieu.
“It has been an enlightening conversation, young man.  Enjoy your meditations.”


















Endnotes

1.          http://www.omsakthi.org/religions.html
2.          http://www.tao.org
3.          Ibid.
4.          Chan, Wing-tsit.  The way of Lao Tzu, a Translation of the Tao Te Ching. Indianapolis, New York: Bobbsmerrill.  1963, p. 74
5.          http://www.omsakthi.org/religions.html
6.          http://www.tao.org
7.          Smith, Huston.  The World’s Religions: Our Great Wisdom Traditions.  San Francisco: Harper Collins Publishers.  1991, pp. 121-123
8.          Ibid.
9.          Chan, p. 98
10.          Ames, R. & Hall, D. Thinking Through Confucius, Albany, SUNY Press.  1987, pp. 157-59
11.          Rank, Matt.  “Confucius and Good Government.” www.friesian.com/confuci.htm
12.          Lau, D. C. Confucius: The Analects, Harmondsworth: Penguin. pp184-192
13.          Ibid.
14.          Ibid.