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Amidst the chaos of political instability and constant warring of the Zhou (Chou) era, arose many intellectual thinkers that brought such profound impact in the field of politics, religion and philosophy. (Lower and Rajendra 1985: 93) Even to the day, their influence can be espied in the many matters of China. Confucianism became the paramount school of thinking and later significant philosophies such as Daoism and Legalism gained immense recognition as well. (Lower and Rajendra 1985: 93) Each party had their own proposals for creating an idealistic political society where the many problems they faced in their everyday lives could be eliminated. (Hansen 1992: 61) All three approaches were very distinct but at the same time, they contained certain similarities as well. In my reasoning, I find that Confucianism and Daoism could be paralleled in many ways to find several common grounds. On the other hand, Legalism goes on to take a more unique approach which was much different from the either Daoism or Confucianism.
Kongfuzi (Confucius, a Latinized name) was born in 551 B. C, to a poor family of the lower nobility. (Lower and Rajendra 1985: 93) Throughout his life, he relentlessly tried to gain an office with a prominent ruler of the time who was willing to adopt his various concepts. (China: The History and The Mystery, ? , video) Unfortunately, Confucius died in 479 B. C, before such a change ever took place. (Wu-Chi Liu (Confucius), 2000, Internet) However, he succeeded in winning over a handful of devote followers who continued his legacy and Confucianism later went on to become one of the most influential thought systems of Chinese history. (Lower and Rajendra 1985: 95) Of his followers, Mencius and Xunzi became the most renowned. (McKenzie 1986: 192) Since Confucius did not succeed in completing a manual of his views, these followers had to derive their own interpretations of the system, which now formulate the Analects. (Wu-Chi Liu (Confucianism), 2000, Internet) The Analects portray an idealized gentleman, and his various duties in terms of the society, family and the rituals. (Wu-Chi Liu (Confucianism), 2000, Internet) Confucius explains about the way (Dao) which he believed, that if the people accepted its terms and were willing to abide, they would succeed in creating a utopian society. (Henricks 1989: 233) By the beginning of the Common Era, another philosophy emerges and gains wide acceptance among the commoners. Daoism, just like the predecessor and also as the name implies, puts emphasis on the way, that a certain individual is to abide to. (Lower and Rajendra 1985: 93) While Confucianism sought the full development of human beings through moral education and the establishment of an orderly hierarchical society, Daoism sought to preserve human life by following the Way of Nature (Dao, or Tao). (McKenzie 1986: 192) Also to revert to primitive agrarian communities and a government that did not control or interfere with life. (Lower and Rajendra 1985: 110) It teaches that the way (Dao, or Tao) is realised through recognition and acceptance of nothingness; that is, wisdom is understanding that weakness truly equals strength, that happiness depends on disaster, and that passivity is the greatest action.
Laozi (Laozi, 2000, Internet) If an individual can practice five things anywhere in the world, he is a man of humanity reverence, generosity, truthfulness, diligence and kindness. (McKenzie 1986: 39) Confucius gentleman had to possess these fine qualities in order to achieve success. (Wu-Chi Liu (Confucianism), 2000, Internet) Also, Daoism emphasised the need for similar entities. (Daoism, 2000, Internet) Laozi, Confucius teacher and reputed founder of Daoism, explains: For minds, the depth is good. In social relations, human-heartedness is good. In speaking, the trustworthiness is good. In governing order is good. (McKenzie 1986: 39) Daoism attempted to bring the individual into perfect harmony with nature through a mystical union with the Dao. (Lower and Rajendra 1985: 97) Both systems, though through different approaches, promote peace and goodwill among the family, society and with neighbouring states. Both Confucianism and Daoism accept the presence of a supernatural entity but do not provide a clear explanation on it.
Both thought systems consider it mostly as a mystery that the human mind cannot fully comprehend or alter. Confucius put great importance in conducting numerous rituals for various occasions. (Wu-Chi Liu (Confucianism), 2000, Internet) He found it to be an essential part for the well being of the society. (Wu-Chi Liu (Confucianism), 2000, Internet) He said, when superiors love ritual, the people are easy to direct. (Wu-Chi Liu (Confucianism), 2000, Internet) Xunzi provides a more elaborate explanation. He said, Ritual conduct is the perfection of decorum... Sages comprehend it, gentlemen comfortably carries them out, officials preserves them and the common people consider them the custom. (Henricks 1989: 237) The same sense of mystery (or vagueness) can be sensed in Daoism. Laozi declares, The way that can be discussed is not the constant way... nameless is the source of Heaven and earth...
Their identity can be called a mystery. (Thomas 1981: 13) Both Confucianism and Daoism disfavour ed a harsh government. Confucius urged to lead the people with virtue and rituals as opposed to government policies and punishments. (Lower and Rajendra 1985: 97) He believed that the ruler should gain respect through his deeds rather than achieving it through his status and authority. (Lower and Rajendra 1985: 97) Likewise, Daoism disliked the emphasis of status being displayed in the political realm. It asked for a light government and asked for a ruler that portrayed a serving attitude. Both systems disliked governments that employed killing and wished for a non-aggressive rule. (Wakeman 1975: 196) Both beliefs also agree that individuals should foster compassion, humility and moderation for a successful society. (Wakeman 1975: 196 - 197) By 3 rd B. C, yet another thought system evolved among the numerous small states. (Thomas 1981: 13) Legalism was far different in its ideals and approach unlike its predecessors. Like Daoism, Legalism did not have one founder but several people who shared similar ideas of which Hanfeizi and Shenzi are well known. (Thompson 1979: 75) While Confucianism tried to gain total harmony with social order and Daoism searched for the same result in nature, Legalists believed that a strong political structure was the answer. (McKenzie 1986: 40) While the previous two believed that politics should be very minimal, Legalism asked for a strict code of law and an emphatic enforcement of it. (McKenzie 1986: 39) Former ages did not all have the same teachings.
Which past will you use as a model? The great kids did not repeat each other. Which rituals will you follow? , Hanfeizi. (Thomas 1981: 13) Before the advent of Legalism, judgements were made as the need arose and lacked a set pattern. Rulers searched the past for previous practices and rituals and acted with no specific patterns. (Ames 1983: 115) Both Confucianism and Daoism derive their kernel principles and doctrines from ancient teachers and sacred texts. (Ames 1983: 115 - 116) Confucius advocated a restoration of the imperial government, social and family organisations, and the rules of propriety prescribed in the classical literature of the early Zhou dynasty. (Henricks 1989: 82) Since there were wide margins for different interpretations, there was much room for corruption; thus the Legalists adhered to a strict, written code of law which was made public. (Thomas 1981: 13) Legalism emphasised that all personal freedom was subordinated to their objective of creating a strong state under a ruler of unlimited authority. (McKenzie 1986: 39) Every individual was considered equal under the law making the system run a state instead of what the ruler deemed fit. (Thomas 1981: 10) No matter who the ruler was and what his status was, what would keep the state functioning was the law. Unlike the other philosophies, Legalism put the emphasis on the rule rather than the ruler. (Thomas 1981: 13) Morality and benevolence were crucial factors for a successful state, according to Confucianism and Daoism. (Henricks 1989: 226) They also placed great importance for rituals and other traditions. (Wu-Chi Liu (Confucianism), 2000, Internet) Many practices were continued throughout generations. (Wu-Chi Liu (Confucianism), 2000, Internet) Legalism believed that such aspects should have no role in the government. According to them, a strong rule with a strict hand was necessary in order to keep the citizens from growing lazy and disrespecting the authority.
Out of the three different thought systems, Legalism was a success in the sense that it achieved what the other two systems desperately strove for the unification of China. (Hansen 1992: 135) Many of the Legalist ideas were quite thought provoking and praiseworthy; they believed in equality for all and government according to merit. (Lower and Rajendra 1985: 95) However, the system gained a rotten reputation according to the ruthless rule of the First Emperor. Confucianism thus became the official Philosophy, gaining wide acceptance in China. (Wu-Chi Liu (Confucianism), 2000, Internet) Chinese thought has tended toward humanism rather than spiritualism, rationalism rather than mysticism, and syncretism rather than sectarianism. (Ames 1983: 114) While Confucianism focuses mainly on social order, Daoism puts its central focus on being one with nature. Even though Confucianism and Daoism had different concepts about the way (Dao), the common denominator of both schools was to achieve total harmony in the society. With Legalism developing a political philosophy that emphasised strict laws and harsh punishments in the control of every aspect of human society.
As all the three beliefs displayed such diverse concepts, they all reigned as the official religion of China for either brief or prolonged periods of time, reinforcing the fact that although there are similarities and differences between all three philosophies, ultimately they reigned supreme during their time. Bibliography Ames, Roger 1983, The Art of Ruler ship: A Study in Ancient Chinese Political Thought, University of Hawaii Press, Honolulu. China: The History and The Mystery? , Video Classroom, Richmond, (distributed by Video Classroom), 120 min. Daoism 2000, web 12 October 2000. Hansen, Chad 1992, A Daoism Theory of Chinese Thought, Oxford University Press, New York. Henricks, Robert 1989, Lao-tzu: Te-Tao Ching: A New Translation Based on the Recently Discovered Ma-wand-tui Texts, Ballantine Books, New York.
Laozi, 2000, web 12 October 2000. Lower, C. &# 038; Rajendra, N. , 1985, A History of Asia, Longman Cheshire Pty Limited, Melbourne. McKenzie, Estelle 1986, Asian Heritage, Heineman Educational Australia, Richmond. Thomas, Roy 1981, China: The Awakening Giant, McGraw-Hill Ryerson Limited, Vancouver. Thompson, Paul 1979, The Shenzi Fragments, Oxford University Press, London.
Wakeman, Fredric 1975, The Fall of Imperial China, The Free Press, New York. Wu-Chi Liu 2000, Confucianism, web 12 October 2000. Wu-Chi Liu 2000, Confucius, web 12 October 2000.
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