Eastern

Traditions

any philosophies and teachings

that were derived from Hinduism,
Buddhism, Taoism, and other
spiritual traditions in the East.
it is a way of beliefs and practices
that has been performed and
being performed by the Eastern
People

Taoism

also known as Daoism

it refers to Tao
based on close observations
and studies of nature
based on the teachings of Tao
Te Ching by Lao tzu
it categorized in two:
Philosophical
Religions

Philosophical Taosim
focuses on the writings of
Lao Tzu, Chuang Tzu and
other early mystics

Religious Taosim
emphasizes religions rituals in
aimed at attaining immortality &
harmony to cosmos
performing rituals balances the
flow of yin & yang

Tao:Relating to Tao
Tao cannot be described in
words.
The Human Language can only
give an idea to the people
whatTaois all about.
Itis not a thing or a substance in
the conventional sense.

 It can be observed on the things

of the world, it gives rise to all
being but it doesn't itself have
being.
It might regard to as a system of
guidance but its not a God.

Fundamental Tenet of Taoism

Inner World (microcosm)

Outer Universe (macrocosm)

Symbol of Taoism
Yin
Yang

Confucianism

Confucianism is also known as Ruism,

it was founded by Confucius and
developed by Mencius.
Confucianism was developed during
the spring and autumn period (551-479
B.C.E.).
During Han Dynasty, Confucianism
was used. But Chinese Emperors
chose to make use of Legalism and
use Buddhism and Taoism as a
religion.

Confucianism
Formed: 500 B.C.E.
Origin: China
Followers: 5,000,000 +
Diety: none
Sacred Texts: Analects [Lunyu], Five
Classics [Wujing], Four Books [Sishu]
Headquarters:none

During Tang Dynasty

(618-907 A.D.)
Confucianism was revived
it was called Neo-Confucianism

During Song Dynasty

(960-1297)
Confucianism was given great value
use as basis in scholar andimperial
exam
lasted for 608 years
1965, abolition of this system ended
official confucianism

Fundamental Concepts of
Confucianism
Li
Yi
Xiao
Zhong
Xing
Tian
Shen

Mohism
(MoTzu)

was an influential philosophical,social

and religious movement
flourished during the Warring States
era (479-221 B.C.E.) in Ancient China
originates in the teachings of Mo Di, or
"Mozi" ("Master Mo" 430 B.C.E.), from
whom it takes its name
Mozi was once a slave or convict,
whose faces were often branded or
tattoed with dark ink
'Mo' is an unusual surname and the
common Chinese word for "ink"

Doctrine of Mohism
found in the work MoTzu
named after the founder of the
Moist Tradition Mo Tse (470-390
B.C.E.)
MoTzu originally consisted of 71
chapters, but 16 of these have
been lost

Mohism
basis of Mohism is universal love
it has strong utilitarian spirit
it prescribed equal love for all
people

Concept of Mohism
Standard
not a principle of reason; a natural preference
distinction
Objects of Evaluation
not actions or reason; they are bodies of
discourse and widespread courses of action
Psychological and Concept Structure
a moral analysis treats human nature as
social and malleable

Mohists
followers of Mozi
search for moral standards and to give
step-by-step, tightly reasoned
arguments for their views
initiated philosophical argumentation
and debate in China
formulated China's first explicit ethical
and political theories
advanced the world's earliest form of
Consequentialism

applied a pragmatic, nonrepresentational theory of

language and knowledge and
developed a rudimentary theory of
analogical argumentation
played a key role in circulating
and shaping many of the central
concepts, assumptions, and
issues of Classical Chinese
philosophical discourse

Mohists Ethics and Epistemology

Object Standard
a guide judgment and action
reliably and impartially so as to
produce beneficial, morally right
consequences

Beliefs or Central Elements of

Mohists
Heaven's intention provides a reliable
epistemic
criterion
for
moral
judgments.
The advocacy of a unified ethical and
political order grounded on a utilitarian
ethic, that is emphasizing impartial
concern for all.
The active opposition to military
aggression and injury to others.
The devotion to utility and frugality and
condemnation of waste and luxury.

The support for a centralized, authoritarian

state led by a virtuous.
The benevolent sovereign that is managed
by a hierarchial, merit-based bureaucracy.
The reverence for and obedience to
Heaven (Tian, literally the sky) and the
ghosts worshiped in traditional folk
religion.
Mohists assume that the people are
naturally motivated to do what they believe
is right, and thus with proper moral
education will generally tend to conform to
the correct ethical norms.

Mohists strongly believe in the power

of discussion and persuasion to solve
ethical problems and motivate action.
Mohists are confident that moral and
political questions have objective
answers that can be discovered and
defended by inquiry.

"Tian" as an Important
Component of Mozi's
Argument
tian was the traditional source of

political authority ("the mandate of

heaven").
an archaic deity to something more like
"the course of nature."

Arguments of Mozi
Mozi opposed all forms of aggressive
action,particularly in the form of large
states attacking smaller ones.
Mozi point out that conformity to
traditional mores in itself does not
ensure that actions are morally right.
This critical insight motivated a selfconscious search for:

Objective Moral Standard

Mozi hoped to unify the moral
judgments of everyone in society, thus
eliminating social disorder and ensuring
that morality prevailed.
Normative Standard
benefit (l) of all under Heaven
Actions, practices, and policies that
promote the overall welfare of society
were to be considered morally right,
those that interfere with it morally
wrong.

Utilitarian Standard
Justified by appeal to the intention of
Heaven (Tian), a god-like entity that the
Mohists argued is committed impartially to
the benefit of all.
Mozi did not accept the tradition that
emperors derive their mandate from
heaven; instead the position of the
emperor should be based solely on merit.
Prior to society, he says, humans had
different morality.

The bad situation arises from the absence of

a zhang elder.
Select a worthy man and name him tian-zi =
natural master.
The hierarchy organizes us to harmonizes
our morality.
Society gains through coordination of
behavior and the efficiency of a "constant"
dao guiding discourse.
Difficulty in making the political system
coherent illustrates an implicit tension
between the reforming utility standard that is
accessible to everyone and Mozi's continued
need for a traditional social authority.

The tension becomes explicit, in Mozi's

account there's a
three fa
measurement standards for yan
language:
first, the model of past sage kings.
second, he observes the importance of
standards to which ordinary people
have access "through their eyes and
ears"
third, he lists the pragmatic appeal to
usefulness

The Ten KeyDoctrines (divided into

five pairs) by Mohists
Elevating the Worthy and Conforming
Upward.
The purpose of government is to achieve a
stable social, economic, and political order
by promulgating a unified conception of
morality.
Government is to be structured as a
centralized, bureaucratic state led by a
virtuous monarch and managed by a
hierarchy of appointed officials.

Appointments are to be made on the basis

of competence and moral merit, without
regard for candidates' social status or
origins.
Inclusive Care and Rejecting
Aggression.
achieve social order and exemplify the key
virtue of ren (humanity, goodwill)
military aggression is wrong

 Thrift in Utilization and Thrift in

Funerals.
benefit society and care for the welfare
of the people
seeking always to bring wealth to the
people and order to society
Heaven's Intention and Elucidating
Ghosts.
Heaven is the noblest, wisest moral
agent
Heaven rewards those who obey its
intention and punishes those who defy it

social and moral order can be advanced

by encouraging belief in ghosts and
spirits
Rejecting Music and Rejecting
Fatalism.
The humane (ren) person opposes the
extravagant musical entertainment and
other luxuries enjoyed by rulers and
high officials.
Fatalism is not ren