Daoism vs. ConfucianismConfucian Views of Men and SocietyPowerPoint PresentationDaoism (based on DDJ and ZZ)Daoist Criticism of ConfucianismMore critiquesLao-tzu’s/Laozi’s Critique of ConfucianismSlide 8Slide 9Slide 10Denunciation of ConfuciusSlide 12Slide 13Slide 14Slide 15Slide 16Slide 17Slide 18Daoist side of ConfuciusSlide 20Slide 21Confucian idea of simple lifeSlide 23Slide 24Daoism vs. ConfucianismConfucianism–A system of thought representing “conventional values”–social-minded–represents a higher form of moralism–optimistic rationalism–Humanism: humaneness (ren) and righteousness (yi)–family ethics: filial piety (xiao), proriety (li),–ritualization of lifeConfucian Views of Men and Society•a sage ruler (sage king) is needed to keep social and political order–Which is maintained by proper hierarchy–Example of modeled society can be found in a golden age in the past.•Man is the center of this mundane world•gentlemen (junzi) in gov’t are needed to help rule the state•good government brings about good society•good individuals: humane and righteous•rites and music:–sacrifice and ritual–rules and regulations•family is the base of society and state–ethics and order–Education•HumanismDaoism (based on DDJ and ZZ)Taoism/Daoism valued speculative thoughtQuestioned and often times repudiated Confucian valuesrejected all other “artificial devices” of civilizationmocked ritual and propriety and decried group conventionspessimistic about societyman is not capable of keeping order and safety in societysocial man is a misguided beingsought nature as refuge from man’s worldscorned government, feared progress and civilizationwary of technical skillsnaturalismDaoist Criticism of Confucianism•Confucian Virtues and regulations–humaneness and righteousness•like web-toes, extra-fingers, and other physical superfluity•not a part of human nature; their existence is of no meaningful value•not attributes of humanity because they were used to pursue honor and wealth, thus were the sources of greed•along with the rites and music, caused confusions in the world•what made people “superior men”; what caused people to twist their nature and die for–Good person•one who accepts the given characteristics and knows his/her own selfMore critiquesConfucian sages:the source of troubles in this worldcreated more harms than benefitspeople do bad things in the name of humaneness and righteousnessthe world would be in peace without the sageabandon wisdom and abolish sagehoodforsake outer form and cultivate inner virtuesLao-tzu’s/Laozi’s Critique of ConfucianismThe person of superior integrityDoes not insist upon (display) his integrity.The person of inferior integrityNever loses sight of his integrity;For this reason, he lacks integrity.The person of superior integrity takes no actionNor has he a purpose for actingThe person of superior humaneness takes action,But has no purpose for actingThe person of superior righteousness takes no actionAnd has a purpose for actingThe person of superior etiquette takes actionBut others do not respond to him;Whereupon he rolls up his sleves and coerces themWhen the Way is lost, afterward comes integrity.When integrity is lost, afterward comes humaneness.When humaneness is lost, afterward comes righteousness.When the righteousness is lost, afterward comes etiquette.Etiquette is the attenuation of trustworthiness, And the source of disorder .Foreknowledge is but the blossomy ornament of the Way,And the source of ignorance.(TTC/ddj, 1/38)Let there be a small state with few people,Where military devices find no use;Let the people look solemnly upon death,And banish the thought of moving elsewhere.They may have carts and boats,But there is no reason to ride them;They may have armor and weapons,But they have no reason to display them.Let the people go back to tying knots to keep recordsLet their food be savory, their clothes beautiful, their customs pleasurable, [and] their dwellings secure.Though they may gaze across at a neighboring state,And hear the sounds of its dogs and chickens,The people will never travel back and forth,Till they die of old age.(TTC/DDJ, 30/80)Denunciation of ConfuciusThe Zhuangzi, chapter 29, “Robber Footpad” (Daozhi 盜 盜 ). When hearing the Confucius had come:Daozhi: “Is not this fellow Kong Qiu, the clever hypocrite from the state of Lu? Tell him for me, “You make speeches and compose phrases, recklessly citing kings Wen and Wu. You wear a cap decorated with twigs and branches and a cummerbund of dead ox hide. You are wordy and prone to exaggerate. You eat without plowing, dress without weaving. You flap your lips and wag your tongue, presumptuously fabricating right and wrong, thereby confusing the rulers of all under heaven and causing the scholars of all under heaven not to return to what is fundamental.You recklessly propound filial devotion and fraternal duty, yet try your luck with the feudal lords, the wealthy, and the honored. Your crimes are great, your offenses enormous. Go back where you came from quickly! Otherwise, I’ll supplement my lunch with your liver.”… (p.300)“Come before me Hillock! If what you say goes along with my thoughts you will live, but if it goes against what’s in my mind you will die.” …(p. 300)“Come before me, Hillock. Those who reprimand with gain and remonstrate with words may all be said to be stupid and crude commoners. To be tall and big, to be handsome and good, and to please those who see me---these are virtues inherited from my parents. Even if you had not praised me for them, do you think that I wouldn’t have known about them myself?” (p.301)“Moreover, I have heard that those who are fond of praising others to their face are also fond of slandering them behind their back. Now, your telling me about a great city and multitudes of people is because you want to reprimand me with gain and treat me as a commoner. How could that last long? The greatest city cannot be greater than all under heaven. Yao and Shun possessed all under heaven, but their sons and grandsons did not even have land enough in which to stick an awl, Tang and Wu were established as sons of heaven, but their later generations were severed. Wasn’t this because their gains had been great?”… (p.302)“Now you, sir, cultivate the way of Wen and Wu; you manipulate the disputations of all under heaven to