Because of the diversity of human thought and experience, a single geographic region can produce more than one thought system, belief system, and/or religion. Such is the case with Daoism and Confucianism. Both of these belief systems arose in China though at different times. However, despite their shared geographical origins and some similarities, such as being ways of life rather than “proper” religions, these two systems also have some differences.
Daoism, which is also spelled Taoism, can trace its origins back to a 4th century B.C.E. Chinese philosopher known as Zhuangzi (Hansen, 2007). As mentioned, it’s less a religion and more a way of life. In fact, “the Chinese word dao means a way or path” (Bloom, 2009). Daoism can be described as “an umbrella that covers a range of similarly motivated doctrines” which guide how a person should act, as well as being “associated with assorted naturalistic or mystical religions” (Hansen, 2007). The sacred texts of Daoism are the Daode Jing and the Zhuangzi (Hansen, 2007). At the foundation of Daoism is a seemingly simple idea: “since human life is really only a small part of a larger process of nature, the only human actions which ultimately make sense are those which are in accord with the flow of Nature” (Bloom, 2009).
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Similarly, Confucianism is also a way of life. It takes its name from the Chinese philosopher Confucius during 500 BC and “has played an important role in forming Chinese character, behavior and way of living” (“Cultural Beliefs and Practices,” 2014). Confucian thought also applies the concept of dao, or path. Confucianism focuses more on mankind than Nature, unlike the Daoists. The central ethical principle of Confucianism is ren, which can be thought of “love, mercy, and humanity” (“Cultural Beliefs and Practices,” 2014). Confucius expressed this notion thus: “Do not do to others what you do not want done to yourself” (“Cultural Beliefs and Practices,” 2014). Some scholars posit that this belief is “further strengthened by the Buddhist tradition” of the basics of reincarnation, i.e., “merit is accumulated by doing merciful acts” (“Cultural Beliefs and Practices,” 2014).
Daoist practice is difficult to identify. The Daoists eschew the practice of ritual which they considered to be “so much contrivance and arrogant insistence on the man-made as opposed to the natural” (Bloom, 2009). Instead, the Daoists believed, that a person “should cultivate his own te, the virtue or power that is received from the Dao” (Bloom, 2009). Ultimately, Daoist practice is characterized by the “quiet attunement to the rhythms and cycles of nature and to the process of change” (Bloom, 2009). In other words, “there is a single, constant, correct way of life that cannot be expressed or presented in practices, rules, narratives, maps, examples, songs or any other human or social form of communication or advocacy” (Hansen, 2007).
Confucianism, on the other hand, believes in ritual. It believes in structure. In its primary practice it “strongly emphasizes mercy, social order, and fulfillment of responsibilities” (“Cultural Beliefs and Practices,” 2014). This, in turn, has developed into the practice of having each member of society having a well-defined role; members of society are expected to act towards one another in a proper way as prescribed by those roles (“Cultural Beliefs and Practices,” 2014). This gives rise to the practice of the proper way, also known as propriety, known in Chinese as “Li” (“Cultural Beliefs and Practices,” 2014). Li places great value and importance on “control of emotions, restraint, obedience to authority, confirming, and ‘face’” (“Cultural Beliefs and Practices,” 2014).
Both of these systems persist into the modern era. Daoism is only one of a handful of religious practices currently recognized in the People’s Republic of China. Confucianism’s socio-cultural practices are virtually ingrained in Chinese culture, so though it’s not officially recognized, it forms a significant foundation for and continues to influence Chinese identity.
- Bloom, I. (2009). Introduction to Daoism. Asia for educators. New York: Columbia University.
- Cultural beliefs and practices: Role of Confucianism. (2014). Culturally appropriate geriatric care: Fund of knowledge. Stanford, Calif.: Stanford University.
- Hansen, C. (2007). Daoism. Stanford Encyclopedia of Philosophy. Stanford, Calif.: Stanford University.
