Taoism and confucianism compare and contrast essay

One more step

Please complete the security check to access www. customwritings. com

Why do I have to complete a CAPTCHA?

Completing the CAPTCHA proves you are a human and gives you temporary access to the web property.

What can I do to prevent this in the future?

If you are on a personal connection, like at home, you can run an anti-virus scan on your device to make sure it is not infected with malware.

If you are at an office or shared network, you can ask the network administrator to run a scan across the network looking for misconfigured or infected devices.

Cloudflare Ray ID: 45cfc67241938f75 • Your IP : • Performance & security by Cloudflare

Compare and contrast confucianism with taoism

Compare and contrast confucianism with taoism

Confucianism. Kung Fu Tzu (Confucious) was the founder of Confucian Philosophy that believed that in times of a violent social change, ‘li’ or tradition can return society to its original, stable state. This will allow society to accept only what would benefit it. ‘Li’ can also train even the lowest person to become a ruler, because through rituals and education, he can follow a model. This is the ultimate form of human development.

By clicking «SEND», you agree to our terms of service and privacy policy. We’ll occasionally send you account related and promo emails.

More Essay Examples on Compare Rubric

Taoism. ‘Tao’ means the way or path. This philosophy was founded by Lao Tze. This is about man’s search for his place and fulfilling his role in the natural scheme of things. To go beyond this role, for the Taoists, is to cause chaos, frustration and a sense of the incomplete. To discover our place in the ‘Tao Te Ching’ (The Way and Its Power) we must look inside ourselves and nature for the answer. Another very important teaching of Taoism is the ‘Wu Wei’ or doing nothing, applied it means letting things take their natural course.

Similarities. (1) Both Philosophies believed in the Doctrine of the Golden Mean, that if a condition turned into the extreme, it will turnaround. This gives hope and courage to persevere. (2) Both schools of thoughts seek Knowledge or Education. For Confucianism it is the means for a person to see his place in the order of things and for Taoism it is empowering. (3) Confucianism and Taoism both seek harmony in the world. For Confucianism it is through its ethical teachings and for Taoism it is through the ‘Wu Wei.’

Differences. (1) Conventions. Confucianism believed that children ought to learn the rules and ethics of society that are important as well as necessary in life. For Taoism it must the old people who should recover the natural conduct of society before it was totally destroyed by new norms. (2) The ‘Tao.’ In Confucianism, the Tao of Man is the right path to a moral life and in Taoism, it is the cosmic way and process or the natural order.

Confucianism and Taoism are more complimentary than contradictory. They have been a great part of the Chinese mind and culture, that a person is not complete if he has one but without the other.

Capra, Fritjof. (1995-2001). The Tao of Physics: Chinese Thought, Confucianism and

Taoism. Retrieved February 1, 2007, from

Taoism and Confucianism. Retrieved February 1, 2007 from

Confucianism VS Daoism (Taoism) “Compare and contrast Confucianism with Daoism” Essay Sample

Get Full Essay

Get access to this section to get all help you need with your essay and educational issues.

Confucianism VS Daoism (Taoism) “Compare and contrast Confucianism with Daoism” Essay Sample

Confucianism and Daoism are two of the most influential schools of thought in ancient China. Both are not only ways of thinking, but ways of life. They are not religions: they have no teaching of worship of gods, or the afterlife; each philosophy focuses on the individual and their behavior. Confucianism and Daoism are often considered polar opposites for several reasons, although they have a few similarities.

Confucianism has a core of morality, ethics, and activism. It encourages social harmony and mutual respect. Confucianists sought to perfect their character by living a virtuous life and seeking goodness. They valued ethics, respect for elders, and propriety. Confucius, the originator of Confucian thought, believed political order would be found by the proper ordering of human relationships, and so did not bother himself with the structure of the state. He stressed that a good government must fill their positions with well-educated and conscientious people, called Junzi. Confucius was followed by his disciples Mencius and Xunzi. They also possessed the same optimism that humans could improve themselves to perfection.

Daoism has a core of self-reflection and oneness with the cosmos. They refused to meddle with problems that they thought defied solution, and were the prominent critics of Confucian activism. They devoted their energy to introspection, in hopes that they could better understand the natural principles of the world. The central concept of Daoism is Dao, roughly meaning “the way of nature”. The exact definition of Dao is unclear; it is portrayed as an unchanging, passive force that “does” without “doing”. Daoists try to follow Dao through Wuwei – complete disengagement from competition and activism, and instead living in harmony with nature. This philosophy discouraged the presence of any government or empires, just small self-sufficient communities.

There are a few similarities between Confucianism and Daoism. They were both created as a solution for the chaos that emerged from the fall of the Zhou Dynasty, although it was the arrival of Legalism that created unification in China. They both focus on self-improvement: Confucianism in the form of relations with others, and Daoism in the form of relations with oneself and nature. Confucianism and Daoism clearly have strong contrasts, but many people believe that for a person to be whole, they should incorporate elements from each.

Sources:Bentley, Jerry, and Herb Ziegler. Traditions & Encounters: A Global Perspective on the Past. 181-89. 3rd. McGrawHill, 2004.