Comparative Analysis Paper of Confucius and Lao Tzus Philosophies

Comparative Analysis Paper Confucius and Lao Tzus Philosophies

DANILO V. ROGAYAN JR. ANDREW V. PAJE College of Education Ramon Magsaysay Technological University

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies Abstract

This paper presents a comparative analysis of two philosophical principles of two mentioned philosophers. These are the philosophy of Confucius and the philosophy of Lao Tzu. The mode of comparison of the author was based by the philosophers type of rationalism, views on men and society and pursuit of knowledge. The comparative analysis is logically collated basing from the principles of the two philosophers and formulating its conclusion from it. The individual comparison is stated in the Comparative Analysis. Conclusion has been generalized through its relevance to the teaching profession. And how these philosophies affect the professionalism in the teaching field.

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies Introduction This paper provides a comparative analysis of two philosophical principles of the

two mentioned philosophers. These are the philosophy of Confucius and the philosophy of Lao Tzu. The basis of comparison is formulated in accordance with the philosophical principles of the two philosophers. Three broad issues were designed in analyzing the two philosophies, namely, rigor or has a thorough and appropriate approach in research methods in the study; credibility or well presented and meaningful presentation; and relevance or how significant are the findings to the author and to its affiliation. The comparative analysis gives emphasis to the concepts and principles of the two philosophers highlighting its relevance to the philosophical development, metaphysical basis of the universe, the source of knowledge, basis of morality, teacher education and/or the teaching profession. This paper further discusses the similarities and differences of the two philosophies which is relevant to the human life situations. It connotes the variety of mindset of the two philosophers in relation to the perspective of man in dealing with problems and triumphs.

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies Description

The comparative analysis focuses on the differences and//or similarities of the two philosophies by Confucius and Lao Tzu. Confucius philosophy or Confucianism states that life is not a delusion, a curse and misery, but a living reality, a blessing, a natural priceless right and opportunity to be with your fellows to work together for your common good and finally attain your destiny: Happiness (Yao, 2000). According to Confucius, mans perfection and happiness is realized and achieved in social life. The life of the moral man is an exemplification of the universal moral order. The life of the vicious man is a contradiction thereof . Lao Tzu, on the other hand , firmly believes that there are postulates of moral conduct to achieve a virtuous life. He reiterates the importance of the virtues of humility, self-negation and absolute calm or quietism in the face of misfortune or calamity or even death or the principle of active nonviolence or non-resistance (Rozman, 1991). Lao Tzu further expounds the futility of human strivings and emphasizes the importance of living naturally, a simple life one with the one in whom all things are one (Oldstone-Moore, 2002).

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies Presentation of Data Confucius is a Chinese philosopher and educator, one of the most important individuals in Chinese history, and one of the most influential figures in world history. He is the founder of Confucianism that shows the system of thought of representing Conventional Values. He is a social-minded and represents a higher form of moral (Microsoft Encarta, 2009). To Confucius, life is not a delusion, a curse, and a misery, but a living reality, a blessing, a natural priceless right and opportunity to be with your fellows to work together for your common good and finally attain your destiny: happiness. To Confucius, mans perfection and happiness is realized and achieved in social life. He is more concerned with the reconciliation of conflicts, and advocated harmony among men in society. The social order envisioned by Confucius is patterned after the natural order of things in the universe and the moral order reflected and exemplified in the life of the moral man. According to Confucius, the life of the moral man is an exemplification of the universal moral order. The life of the vicious man is a contradiction thereof (Hoobler, 1993).

Confucius shared a belief, common in his time, that China had in the past enjoyed almost utopian periods of peace and prosperity under the rule of sage kings. Confucius held that these wise kings possessed de (te), meaning virtue or a sort of charisma that comes from being a good person and that makes others want to follow one (Rozman, 1991).

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies Consequently, the sage kings were able to govern primarily through the power of setting a good ethical example, rather than through military force or criminal penalties. According to Confucius a good person has ren (or jen), translated as humaneness or benevolence, which is the summation of all other virtues. For example, a person with ren will always do what is appropriate for his social role. This yi (i, or righteousness) involves being obedient to ones ruler and ones parents. Obedience is not blind, however. Confucius stresses that we must encourage our

superiors to act ethically and resign our position if the ruler persists in unethical behavior. A ren person does what is right regardless of the danger to himself or herself and regardless of the hardship this requires. This person also is faithful in his words: honest, but not glib. Finally, all virtues have to be applied in a flexible manner that shows an appreciation of specific circumstances and the people in them. (Leys, 1997). Confucius discouraged his students from worrying about the afterlife. Instead, he encouraged them to live in harmony and to help other people through government service, teaching, or just being a good family member. Confucius thought that there was great joy to be found in everyday family life, participating in communal activities, enjoying music, and spending time with ones friends. Confucius stressed three institutions that both express and help cultivate the virtues: rituals, education, and the family. Rituals can include everything from funeral ceremonies to sacrifices to the spirits of ancestors to the proper way to dress, eat dinner, or treat a guest. Confucius believed that performing rituals with a spirit of reverence was not only a sign of virtue, but could also help cultivate the virtues in oneself. He thought

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies that there was only one correct set of rituals: those handed down by the sage kings of the past. Failing to perform the correct rituals, or performing them without proper reverence, was both a cause and a symptom of bad character and social decay (Yao, 2000). In educating his disciples Confucius stressed the Shijing (Shih ching, Book of Songs), an anthology of poems from a variety of sources that was already old and revered by his era. He encouraged his disciples to find metaphorical meanings with

ethical significance in the poems. For example, a poem that describes a team of horses as never deviating from their path should be read as a metaphor for following the way of the sage kings. Confucius was a demanding teacher who expected his students to think carefully about what he taught them and to apply it in their own lives (Yu, 2001). Confuciuss commitment to the family is revealed in a famous anecdote in which a ruler brags to Confucius about how someone in his state is so upright that he had turned in his own father for being a thief. Confucius suggests that he prefers the standard in his own state, where fathers and sons protect each other. One of the reasons that the family is so important, according to Confucius, is that we first learn to love and respect others in our family. This respect becomes the basis of virtue in later life (Yao, 2000). On the other hand, Lao-tzu, legendary founder of Daoism, a philosophy and religion of China. According to popular belief, he was born in the Chinese province of Henan (Ho-nan) around 570 bc and served as an official at the royal court at Luoyang. His original name was Li Erh, but he came to be called Laozi, meaning Old Master (Yu, 2001).

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies Lao Tzu philosophy is based on the Tao, an ancient Chinese concept that means way, path, or natural working of the universe. Taoists consider the Tao an original Oneness in things, an eternal underlying foundation of being from which the many parts

of the universe continuously spring and into which they continuously return. The process occurs by means of the De, or energy, of the Dao (Microsoft Encarta, 2009). Taoists explain the operation of the De in terms of two other ancient Chinese principles: the dark, negative, female yin and the bright, positive, male yang. They believe the two opposing forces of yin and yang combine in different proportions to produce all the endlessly varied things in the universe, before these things return once more into the Dao (Yu, 2001). According to Taoist thought, human beings are an integral part of the universe and, by nature, are in harmony with its operations. Unfortunately, they have fallen from this condition into self-assertive, aggressive, competitive actions that lie outside the natural harmony of all things. Thus, the ills of the world are produced. People perform inconsiderate and harmful acts toward their neighbors. As they organize into societies, through turbulent competition a few grow wealthy and many are forced into poverty. Oppressive rulers develop, and laws seek to regulate the citizens by defining socially undesirable acts as crimes. Communities and societies located close to one another compete, causing war. Taoists believed that most of the organized efforts to correct the situationincluding the codes developed by Confucius and Mozi (Mo-tzu) to regulate society, learning, or virtuous actionssimply added to the disharmony by their aggressive striving to shape peoples actions (Microsoft Encarta, 2009).

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies The only true solution, in the Taoist view, must begin with the individuals conscious refusal to participate in the turbulent, aggressive, and assertive ways of life. They try always to do only as much as their natural impulse requires, never straining for

further achievement. They relate to other people in a spirit of natural kindness, tolerance, and humility, never striving to dominate them (Yu, 2001).

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies Comparative Analysis Confucius philosophy or Confucianism dwells on a system of thought

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representing conventional values meaning social-minded concepts are being discussed in this school of thought. It represents a higher form of moral and optimistic rationalism. It further stresses humanism, humaneness (ren) and righteousness (yi) which basically the basis of family ethics and ritualization of life. As to the view of Confucius of men and society, he believes that a sage ruler (sage king) is needed to keep social and political order. He likewise believe that man is the center of this mundane world. He believes in the tenets of being a gentlemen (junzi) in govt to help rule the state, good government brings about good society, good individuals who are humane and righteous. He also deem the significance of the formulation of rules and regulations. He says that family is the base of society and state. An advocate of ethics and order, education and humanism. In contrary, Lao Tzu rejected all other artificial devices of civilization, he mocked ritual and propriety and decried group conventions and is pessimistic about society. He believes that man is not capable of keeping order and safety in society, that a social man is a misguided being and sought nature as refuge from mans world. He scorned government, feared progress and civilization, he is wary of technical skills and just like Confucius, believes in naturalism The meeting of Confucius with Lao Tzu is interesting because it illustrates the huge difference between the doctrines of the two sages. One, Confucius, committed to

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies bring the social and political life to order, is obsessed with the rites and justice and generally speaking with the way of ruling of ancient kings.

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The other, Lao Tzu, rather interested in acquiring the peace and inner equilibrium, is the promoter of the nondoing and wu (emptiness) that lead to the unity with the Tao. In conformity with tradition, Confucius would have asked Lao Tzu about his opinion regarding the rites (that is, rules that must direct the life of people in the state). Lao Tzu would have answered: The men about whom you talk are dead, and their bones are mouldered to dust; only their words are left. Moreover, when the superior man gets his opportunity, he mounts aloft; but when the time is against him, he is carried along by the force of circumstances. I have heard that a good merchant, though he have rich treasures safely stored, appears as if he were poor; and that the superior man, though his virtue be complete, is yet to outward seeming stupid. Put away your proud air and many desires, your insinuating habit and wild will. They are of no advantage to you; this is all I have to tell you.

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies Conclusion From the given comparative analysis, I could conclude that the philosophy of Confucius focuses on the favorable phase of life wherein optimism is the center of his

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idealism giving way in resolving conflicts, unraveling the dark sides of life, responding to the afflictions and tribulations of mans life. On the other hand, Lao Tzu stresses the pessimistic perspective of life which gives the idealism of the futility of human strivings, arising conflicts, occurring struggles and miseries and all other dark sides of life. From this premise, you would see the different perspective of the two philosophers in relation to their dealing in lifes situations. This connotes that human beings can be optimistic and pessimistic in dealing with problems on which they would be a fully-developed human being.] The relevance of Confucian and Lao Tzan philosophies in my stint as a future teacher is that it would help me view the teaching profession with either a brighter or darker perspective. And that the success or fulfillment of being an educator in the future would depend in the burning flame of optimism or waning dim of pessimism.

Comparative Analysis Paper of Confucius and Lao Tzus Philosophies References and Citation  "Taoism." Microsoft Encarta 2009 [DVD]. Redmond, WA: Microsoft Corporation, 2008.  Taoism. Retrieved August 1, 2010, from http://www.taopage.org/laotzu/confucius.html  Confucius.Trans. Simon Leys. The Analects of Confucius. Norton, 1997. The central canonical text that has defined Chinese culture.  Hoobler, Thomas, and Dorothy Hoobler. Confucianism. Facts on File, 1993. Describes how the teachings of Confucius evolved from a social order to a religion.  Oldstone-Moore, Jennifer. Confucianism. Oxford University Press, 2002. Lavishly illustrated volume explores one of the major canons of Chinese civilization. 

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Rozman, Gilbert, ed. The East Asian Region: Confucian Heritage and Its Modern Adaptation. Princeton University Press, 1991. Focuses on the long-term effect of Confucianism on Asian peoples and society.

Yao, Xinzhong. An Introduction to Confucianism. Cambridge University Press, 2000. For students, teachers, and general readers, a look at Confucianism's past and present.

Lao-tzu. Tao Te Ching: A Book About the Way and the Power of the Way. Trans. Ursula K. LeGuin. Shambhala, , 1998. A poetic rendition of the Daoist scripture.

Yu, David C. History of Chinese Daoism. University Press of America, 2001. Traces the evolution of Chinese Daoism.