Introduction

Few words spoken. This is the wisdom of Chinese philosophy. Reflective of oriental tradition, Chinese philosophy focuses on simplicity. In the few words transmitted there is vast wisdom that has multitudes of relevance. The dense nature of Chinese philosophy is indicative of the necessity of reflection. The reflective nature can be attributed to the layered structure of Chinese philosophy; one result becomes the cause for the next result. The origins of Chinese philosophy can be traced back several thousands of years to the Book of Changes (I Ching). The fundamental ideas in the Book of Changes were developed into Confucianism and Taoism and expanded upon. Confucius and Lao Tzu reflect the primary understandings of I Ching and Chinese philosophy.

Confucius

Confucius was born in unfortunate circumstances and was raised in a mostly impoverished household. As a young man he began to work as an official in the Chinese state of Lu and rose to the title of Minister of Justice, a close advisor to the Prince of Lu. As a result of his firm disapproval of political and moral corruption Confucius left his post and began to travel China in search of a position in which he could better influence the morality of the rulers, the idea being that the rulers were the key to organizing society as a whole. Along his journey he accumulated a following to which he would divulge on matters concerning life, morality, policy, and society.

Confucian philosophy consists of two essential categories, social philosophy and political philosophy. Encompassing these two essential categories is the philosophy of Confucian morality. The fundamental principle behind Confucian morality is the Doctrine of the Golden Mean. Confucius outlines moral philosophy as such, “The life of the moral man is an exemplification of the universal moral order. The life of the vulgar person, on the other hand, is a contradiction of the universal moral order.” This universal moral order is the power of the spiritual forces in the universe it is inherent in everything and “nothing escape it.”

The humanistic standard as referred to by Confucius consists of the idea that “truth does not depart from human nature.” Essentially, the potential for each individual to live in a state of harmony exists regardless of the individual’s current state. This idea illustrates the level of optimism in Chinese philosophy as opposed to a western Hobbesian outlook.

The verity of the individual is what fulfills the individual, in that it enables him to live by rules free from deception. Confucius says, “Only those who are absolute true selves in the world can fulfill their own nature; only those who fulfill their own nature can fulfill the nature of others; only those who fulfill the nature of others can fulfill the nature of things; those who fulfill the nature of things are worthy to help Mother Nature in growing and sustaining life; and those who are worthy to help Mother Nature in growing and sustaining life are the equal of heaven and earth.” This passage is characteristic of the layered structure in Chinese philosophy, as one thing leads to the next. The stages of truth outlined by Confucius build upon each other and reflect the ultimate outcome which is insurmountable.

Social philosophy in Confucian tradition is founded upon the idea of ren, “compassion” and the “loving of others.” In for one to practice compassion for others one must practice humility. Confucius says that through self-discipline one can accomplish an altruistic mindset in which the individual understands the needs of others as a priority over selfish tendencies.

Confucius’ political philosophy is based on the same idea of compassion, ren. Confucius also emphasized the level of hypocrisy and corruption that occurred in government, as rulers would claim to be what they were not. The morality of the ruler was imperative as it determined the morality of those below him, and the society in which he ruled. “The moral character of the ruler is the wind; the moral character of those beneath him is the grass. When the wind blows, the grass bends.” If the ruler alleviates this immoral and corrupt structure of government the example of a moral leadership is established and those under the rule of this leader will follow suit.

In Confucius’ discourse regarding ethics and politics he discusses this relationship between the common people, the subordinate leaders, and the leader of a nation. “When those in authority show respect to their superiors, then the common people learn to be good sons. When those in authority show respect to their superiors, the common people do not follow the opposite course. Therefore the superior man has a prince with which, as with a measuring square, he may regulate his conduct.” This describes the Confucian model of society as the hierarchy is established; Confucius creates a link between the different classes of society and the leader of the society. This philosophy is what most influenced Confucius’ search for leader whom he could reform as he felt this would be the greatest good and have a greater impact on social morality.

Laozi

Laozi, the founder of Taoism, is said to have lived during the 5th or 6th century though no one really knows if there even was such a person. Laozi has become synonymous with his work the Tao-Te-Ching, originally titled Laozi. The book of the Way, the Tao-Te-Ching, is said to be a fundamental literature of Chinese philosophy and a broad range of ideas. After the Bible the Tao-Te-Ching is the most translated literary work in the world.

Tao is translated into English as the Way. This path, the Way, is what constitutes Taoism (Daoism) a religion based on the teachings of Laozi. The universality of the Tao-Te-Ching is what has made it versatile and adaptive, finding relevance in a modern context, much like Confucius, and continuing gain popularity as it appeals to its followers as an ancient wisdom teaching.

The purpose of studying Laozi was to discover his philosophy regarding power and politics. The Tao-Te-Ching seems to address the leadership and those in positions of power. The method for achieving power is to follow the Way (Dao). “Once upon a time those who ruled according to the Way didn’t use it to make people knowing but to keep them unknowing. People get hard to manage when they know too much. Whoever rules by intellect is curse upon the land. Whoever rules by ignorance is a blessing on it. To understand the pattern and the model is mysterious power.” (65)

Laozi further outlines the boundaries of power and condemns acts of “war (30), cruel punishment (74), and heavy taxation (75)” which are said to reflect the ruler’s desire for power not his desire to build a moral society adhering to the Way.

Unlike the Confucian philosophy of leadership and morality Laozi proposes that the effort to improve and cultivate the immoral-self has an increasing negative effect as it alienates the leader from his inherent virtue. This does not exactly preach an apathetic message, however it is the paradoxical reality of the Way. “Who knows doesn’t talk. Who talks doesn’t know.” (56) The simplicity in these lines does not confine the interpretation; however these lines illustrate the paradoxical relationship between knowledge and ignorance as is it said the more one knows the less one knows.

Laozi deals with the philosophy of cause and effect and how this relationship is relative. With an emphasis on the natural course of the universe Laozi relates the concept of Dao as the way to a virtuous life, and the fulfillment of the self free from desire.

Works Cited