Chinese SpiritualityChinese Spirituality

Chinese SpiritualityChinese Spirituality The three main arms of Chinese The three main arms of Chinese

Spirituality are:Spirituality are:1.1. Ancestor WorshipAncestor Worship

2.2. Confucianism (China, Japan and Korea)Confucianism (China, Japan and Korea)

3.3. TaoismTaoism

All see a unity of the human, natural, and sacred All see a unity of the human, natural, and sacred levels of reality. Society is seen as a part of levels of reality. Society is seen as a part of nature, united with woods, streams, and nature, united with woods, streams, and mountains. Even the gods dwell invisibly mountains. Even the gods dwell invisibly within this worldly realm, not separate from within this worldly realm, not separate from it. And within this unity a profound harmony it. And within this unity a profound harmony exists, with gods and people working exists, with gods and people working together to keep the world in balance.together to keep the world in balance.

Ancestor WorshipAncestor Worship The veneration of elders and ancestors The veneration of elders and ancestors

is a traditional trait of both the is a traditional trait of both the Chinese and Japanese.Chinese and Japanese.

1.1. A long life is proof that a A long life is proof that a person is in tune with the person is in tune with the universal forces.universal forces.

2.2. Shang-ti is the supreme Shang-ti is the supreme deity who is the original deity who is the original ancestor of the royal ancestor of the royal house representing the house representing the unbroken flow of life; unbroken flow of life; reveals messages.reveals messages.

3.3. I Ching is the “book of I Ching is the “book of changes” edited by changes” edited by Confucius. Its patterns Confucius. Its patterns are used in order to read are used in order to read predictions in the predictions in the combinations made by combinations made by casting coins or sticks.casting coins or sticks.

Confucianism: learning to Confucianism: learning to be humanbe human

1.1. Kung Fu-Tzu is another name Kung Fu-Tzu is another name for Confucius, (China’s “First for Confucius, (China’s “First Teacher” born 551 B.C.E., Teacher” born 551 B.C.E., during the Chou dynasty during the Chou dynasty (feudal system: peasants (feudal system: peasants provided the necessities of life provided the necessities of life for a tiny but powerful nobility; for a tiny but powerful nobility; the Chou rule resulted in the Chou rule resulted in continual war and mass continual war and mass slaughters).slaughters).

Confucianism features Confucianism features ethics, or moral values and ethics, or moral values and principlesprinciples

Focuses on human Focuses on human relationships.relationships.

Life of Master K’ungLife of Master K’ung Of noble descent, but poor familyOf noble descent, but poor family His father died when he was a babyHis father died when he was a baby Very good student (poetry and history)Very good student (poetry and history) Began to teach others, quickly gained loyal disciplesBegan to teach others, quickly gained loyal disciples Applied the lessons of the ancients to problems of his Applied the lessons of the ancients to problems of his

own day, including the problem of governmentown day, including the problem of government

At age 50, he became a public official and At age 50, he became a public official and tried to put his theories into practice to no tried to put his theories into practice to no availavail

Returned to teaching and studyReturned to teaching and study Died in 479 B.C.E. thinking he had failed.Died in 479 B.C.E. thinking he had failed.

Student and TeacherStudent and Teacher Had a huge influence Had a huge influence

on his discipleson his disciples They were responsible They were responsible

for collecting his for collecting his many teachingsmany teachings

The Analects are the The Analects are the “Sayings of “Sayings of Confucius” which are Confucius” which are believed to be a believed to be a record of some of the record of some of the dialogues he had with dialogues he had with his students.his students.

The Solutions to China’s The Solutions to China’s ProblemsProblems

China was an ancient civilization with a China was an ancient civilization with a glorious past at the time of Confucius (6glorious past at the time of Confucius (6thth century B.C.E.)century B.C.E.)

States were warring against one another, States were warring against one another, people were being oppressed by rulers people were being oppressed by rulers and society was falling apart.and society was falling apart.

The Ch’in dynasty favored strong The Ch’in dynasty favored strong laws and intimidation; no interest in laws and intimidation; no interest in education.education.

To solve these issues, many To solve these issues, many theories were put in place:theories were put in place:– The Legalists advocated a stern rule The Legalists advocated a stern rule

of law enforced by very severe of law enforced by very severe punishments.punishments.

– The Mohists (Mo Tzu) taught universal The Mohists (Mo Tzu) taught universal love, even toward one’s enemies love, even toward one’s enemies (similar to Jesus’ teaching)(similar to Jesus’ teaching)

– The Taoists placed more emphasis on The Taoists placed more emphasis on the individual than on society.the individual than on society.

Confucius’ approachConfucius’ approach Dedicated to restoring societyDedicated to restoring society Embraced a vision of humanity Embraced a vision of humanity

that centered on human that centered on human relationshipsrelationships

Argued that justice, not love, Argued that justice, not love, should be the primary response should be the primary response when dealing with an enemywhen dealing with an enemy

Regarded punishment as an Regarded punishment as an ineffective means of nurturing ineffective means of nurturing lasting improvement in people lasting improvement in people (Instead people should be (Instead people should be inspired by good examples)inspired by good examples)

Pushing TraditionPushing Tradition

Confucius helped to transmit the worship Confucius helped to transmit the worship of ancestorsof ancestors

The Chinese believed that their deceased The Chinese believed that their deceased ancestors could influence the welfare of ancestors could influence the welfare of the living, for good and for ill.the living, for good and for ill.

Confucius believed that the power of Confucius believed that the power of tradition would ensure their acceptance.tradition would ensure their acceptance.

The following Han dynasty was successful The following Han dynasty was successful for 400 years because they adopted these for 400 years because they adopted these ideals and Confucianism became a state ideals and Confucianism became a state religion.religion.

Confucius’ emphasis was on: Confucius’ emphasis was on: – Improving human situation through educationImproving human situation through education– Making rulers responsible for assuring the Making rulers responsible for assuring the

well-being of the people and for setting good well-being of the people and for setting good examplesexamples

– Focusing on social duties rather than worship Focusing on social duties rather than worship ritualsrituals

– Focusing on the family and institutions and Focusing on the family and institutions and life rather than deathlife rather than death

– When an individual learns more deeply what When an individual learns more deeply what it is to be human, then families, governments, it is to be human, then families, governments, and humanity itself are improved.and humanity itself are improved.

– The individual is able to realize the full The individual is able to realize the full potential of human happiness.potential of human happiness.

Learning to be HumanLearning to be Human

Only through learning to be human Only through learning to be human can one possibly mature toward can one possibly mature toward greater well-being.greater well-being.– Confucius said, “At fifteen my mind was Confucius said, “At fifteen my mind was

set on learning. At thirty my character set on learning. At thirty my character had been formed. At forty I had no had been formed. At forty I had no more perplexities. At fifty I knew the more perplexities. At fifty I knew the Mandate of Heaven. At sixty I was at Mandate of Heaven. At sixty I was at ease with whatever I heard. At seventy I ease with whatever I heard. At seventy I could follow my heart’s desire without could follow my heart’s desire without transgressing moral principles.”transgressing moral principles.”

The Human Ideal: Chun-tzuThe Human Ideal: Chun-tzu A chun-tzu is a person with A chun-tzu is a person with

perfect moral character, a perfect moral character, a “mature person” or gentleman.“mature person” or gentleman.

One becomes a gentleman One becomes a gentleman through steadfast learning; through steadfast learning; therefore nobility could be therefore nobility could be attained by actions rather than attained by actions rather than by being born into.by being born into.

A chun-tzu has many good A chun-tzu has many good virtues that makes a him a virtues that makes a him a good contributor to the good contributor to the improvement of society.improvement of society.

Depends on learning.Depends on learning.

The Supreme Virtue: JenThe Supreme Virtue: Jen Several virtues are Several virtues are

encouraged such as: encouraged such as: wisdom, courage, wisdom, courage, trustworthiness, reverence, trustworthiness, reverence, uprightnessuprightness

The supreme virtue is jen = The supreme virtue is jen = goodness, love or goodness, love or benevolence.benevolence.– ““If a man sets his heart on If a man sets his heart on

benevolence, he will be free benevolence, he will be free from evil.”from evil.”

– Largely looks out for the Largely looks out for the welfare of others.welfare of others.

ShuShu

Fan Ch’ih asked about benevolence. Fan Ch’ih asked about benevolence. The Master said, “…When dealing The Master said, “…When dealing with others do your best.”with others do your best.”

Tzu-kung asked, “Is there a single Tzu-kung asked, “Is there a single word which can be a guide to word which can be a guide to conduct throughout one’s life?” The conduct throughout one’s life?” The Master said, “It is perhaps the word, Master said, “It is perhaps the word, ‘shu.’ Do not impose on others what ‘shu.’ Do not impose on others what you yourself do not desire.”you yourself do not desire.”

The notion of shuThe notion of shu Identical to the Golden RuleIdentical to the Golden Rule

– Do unto others as you would Do unto others as you would have them do unto youhave them do unto you

– Someone said, “What do you Someone said, “What do you think of repaying hatred with think of repaying hatred with virtue?” Confucius said, “In virtue?” Confucius said, “In that case what are you going that case what are you going to repay virtue with? Rather, to repay virtue with? Rather, repay hatred with uprightness repay hatred with uprightness and repay virtue with virtue.”and repay virtue with virtue.”

– Jen is a perfect form of Jen is a perfect form of benevolence, doing one’s best benevolence, doing one’s best to treat others as one would to treat others as one would wish to be treated.wish to be treated.

Proper Behaviour: LiProper Behaviour: Li

Li = “rite” (sacred ritual) + “propriety” Li = “rite” (sacred ritual) + “propriety” (behaving appropriately in a given situation)(behaving appropriately in a given situation)

Proper conduct comes naturally from good-Proper conduct comes naturally from good-heartedness in order to build a harmonious heartedness in order to build a harmonious society.society.

Behaving properly, even when performing Behaving properly, even when performing apparently mundane routines, carries at all apparently mundane routines, carries at all times the significance of a sacred ritual.times the significance of a sacred ritual.

Proper behaviour is largely dependent on Proper behaviour is largely dependent on one’s place in society. (e.g. if you are a one’s place in society. (e.g. if you are a leader, act like one, if you are in a position of leader, act like one, if you are in a position of servitude, act like it)servitude, act like it)

A Human Being is Cultured: A Human Being is Cultured: WenWen

Skills of behaviour that Skills of behaviour that morally benefit and morally benefit and should make up the should make up the mature personmature person

Learning the art of peaceLearning the art of peace The cultural arts: poetry The cultural arts: poetry

and music, archery, and music, archery, charioteering, calligraphy, charioteering, calligraphy, and mathematics.and mathematics.

These arts play a big role These arts play a big role in ensuring unity and in ensuring unity and continuity in society.continuity in society.

Seen as a moral educationSeen as a moral education

Leading by Power of Moral Leading by Power of Moral Example: TeExample: Te

Learning to be human nurtures people’s Learning to be human nurtures people’s well-beingwell-being

Helps them develop the ability to lead othersHelps them develop the ability to lead others Important in the role of good government Important in the role of good government

which comes about through cultivating te.which comes about through cultivating te. Te = virtue or virtue as shown through the Te = virtue or virtue as shown through the

power of examplepower of example– ““A ruler who governs his state by virtue is like A ruler who governs his state by virtue is like

the north polar star, which remains in its place the north polar star, which remains in its place while all the other stars revolve around it.”while all the other stars revolve around it.”

– Te nurtures moral conscience (shame)Te nurtures moral conscience (shame)

““Jen” means humaneness, love, Jen” means humaneness, love, harmonious order and is the harmonious order and is the largeness of the human spirit seeking largeness of the human spirit seeking the welfare of others.the welfare of others.

““Chun Tzu” is habitually acting for the Chun Tzu” is habitually acting for the good of others. It is consistent good of others. It is consistent friendliness.friendliness.

““Li” is the outward expression of proper Li” is the outward expression of proper conduct, courtesy, and doing things conduct, courtesy, and doing things the right way (smiles, compliments).the right way (smiles, compliments).

““Wen” is the cultivation of music, poetry, Wen” is the cultivation of music, poetry, and painting which helps to bring and painting which helps to bring about peace.about peace.

Confucian HarmonyConfucian Harmony The men of old who wished to make their The men of old who wished to make their

virtue shine throughout the world first put in virtue shine throughout the world first put in order their own states. In order to put in order order their own states. In order to put in order their own states they first regulated their own their own states they first regulated their own families; in order to regulate their own families families; in order to regulate their own families they first disciplined their own selves.they first disciplined their own selves.

Illustrates the grand harmony among human Illustrates the grand harmony among human relationships.relationships.

The self, the family, the nation, and the entire The self, the family, the nation, and the entire world of humanity are all intimately related to world of humanity are all intimately related to one another. (The health of each depends on one another. (The health of each depends on others)others)

Five Constant Five Constant RelationshipsRelationships

The role of relationships is emphasized and The role of relationships is emphasized and linked to harmonylinked to harmony

Good conduct (Li) is exercised in five basic Good conduct (Li) is exercised in five basic relationships:relationships:

1.1. Kindness in the father is met by respect in Kindness in the father is met by respect in the son.the son.

2.2. Courtesy in the elder brother is met by Courtesy in the elder brother is met by humility in the younger.humility in the younger.

3.3. Justice in the husband is met by obedience Justice in the husband is met by obedience in the wife.in the wife.

4.4. Consideration in elder friends is met by Consideration in elder friends is met by deference in juniors.deference in juniors.

5.5. Benevolence in rulers is met by loyalty in Benevolence in rulers is met by loyalty in subjects.subjects.

Harmony in HumanityHarmony in Humanity

Self: the self is the center of human Self: the self is the center of human relationshipsrelationships– Self-identity is determined by one’s status Self-identity is determined by one’s status

as parent or child, ruler or subject etcas parent or child, ruler or subject etc– The self can change: learn, grow, matureThe self can change: learn, grow, mature– Learning happens in the world (seen as the Learning happens in the world (seen as the

classroom), when the person learns and classroom), when the person learns and grows then society is improved as wellgrows then society is improved as well

HarmonyHarmony Family: the center of Chinese societyFamily: the center of Chinese society

– ““The father is merciful, the son filial; the elder The father is merciful, the son filial; the elder brother is good, the younger brother submissive; brother is good, the younger brother submissive; the husband is upright, the wife complaisant; the husband is upright, the wife complaisant; the adult is kind, the child obedient.”the adult is kind, the child obedient.”

– ““In serving your father and mother you ought to In serving your father and mother you ought to dissuade them from doing wrong in the gentlest dissuade them from doing wrong in the gentlest way. If you see your advice being ignored, you way. If you see your advice being ignored, you should not become disobedient but remain should not become disobedient but remain reverent. You should not complain even if in so reverent. You should not complain even if in so doing you wear yourself out.”doing you wear yourself out.”

– Prominent is Confucianism’s deep respect for Prominent is Confucianism’s deep respect for elders.elders.

HarmonyHarmony

Nation: Good government has always been Nation: Good government has always been of central concern to Confucian thought.of central concern to Confucian thought.

The nation is thought of as being one The nation is thought of as being one great family.great family.

The ruler plays a decisive role, must be a The ruler plays a decisive role, must be a gentleman (chun-tzu); the subject must gentleman (chun-tzu); the subject must respect their ruler.respect their ruler.

Good government ensures the happiness Good government ensures the happiness of the people and the ongoing of the people and the ongoing improvement of society.improvement of society.

HeavenHeaven

Little is said regarding Heaven or Little is said regarding Heaven or other forms of divinityother forms of divinity– Chi-lu asked how the spirits of the dead Chi-lu asked how the spirits of the dead

and the gods should be served. The and the gods should be served. The Master said, “You are not able even to Master said, “You are not able even to serve man. How can you serve the serve man. How can you serve the spirits?”spirits?”““May I ask about death?”May I ask about death?”

““You do not understand even life. How can You do not understand even life. How can you understand death?”you understand death?”

HeavenHeaven

Confucius understood Heaven to be a Confucius understood Heaven to be a vital aspect of reality:vital aspect of reality:– ““When you have offended against When you have offended against

Heaven, there is nowhere you can turn Heaven, there is nowhere you can turn to in your prayers.”to in your prayers.”

– The workings of the human world are The workings of the human world are believed to affect Heaven. In turn, believed to affect Heaven. In turn, Heaven, as the ultimate moral force, Heaven, as the ultimate moral force, guides and nurtures humanity.guides and nurtures humanity.

Lessons for the WorldLessons for the World

Ways of improving societyWays of improving society Excels in the promotion of traditional Excels in the promotion of traditional

“family values”“family values” Applies the ways of the past to Applies the ways of the past to

remedy the problems of todayremedy the problems of today Rules of behaviour and ideals of Rules of behaviour and ideals of

moral virtue to strengthen ethics of moral virtue to strengthen ethics of societysociety

Wisdom of the MasterWisdom of the Master The Master said, “Yu, shall I tell you what it is to The Master said, “Yu, shall I tell you what it is to

know. To say you know when you know, and to know. To say you know when you know, and to say you do not when you do not, that is say you do not when you do not, that is knowledge.”knowledge.”

““If one is guided by profit in one’s actions, one If one is guided by profit in one’s actions, one will incur much ill will.”will incur much ill will.”

Men of antiquity studied to improve themselves; Men of antiquity studied to improve themselves; men today study to impress others.”men today study to impress others.”

““Not to mend one’s ways when one has erred is Not to mend one’s ways when one has erred is to err indeed.”to err indeed.”

““Do not worry because you have no official Do not worry because you have no official position. Worry about your qualifications. Do position. Worry about your qualifications. Do not worry because no one appreciates your not worry because no one appreciates your abilities. Seek to be worthy of appreciation.”abilities. Seek to be worthy of appreciation.”

Taoism: Nature as the “The Taoism: Nature as the “The Way”Way”

Confucianism and Taoism developed Confucianism and Taoism developed in response to one another. The in response to one another. The yin and yang of Chinese yin and yang of Chinese spirituality.spirituality.

ConfucianismConfucianism TaoismTaoism

Public goodPublic good Individual goodIndividual good

Gentility/Gentility/stabilitystability

Rebellion/Rebellion/spontaneityspontaneity

Solidarity/good Solidarity/good governmentgovernment

Freedom/natureFreedom/nature

Ignore the godsIgnore the gods Worship the Worship the godsgods

Lao Tzu, the “Old Master”Lao Tzu, the “Old Master”

Lao-Tzu (“the old master”) is the Lao-Tzu (“the old master”) is the possible founder of Taoism; born in possible founder of Taoism; born in 600 B.C.E. He wrote the “Tao-Te-600 B.C.E. He wrote the “Tao-Te-Ching”.Ching”.

The Philosophy of TaoThe Philosophy of Tao““Tao” means the “Tao” means the “way of natureway of nature”. It refers ”. It refers

to nature in its entirety, existing before to nature in its entirety, existing before Yin/Yang.Yin/Yang.

• The ultimate source, the original from which The ultimate source, the original from which all things arise; an unseen force that is the all things arise; an unseen force that is the origin and the order of the universe.origin and the order of the universe.

• Thought to exist both before and beyond all Thought to exist both before and beyond all else, transcends humanity and the rest of else, transcends humanity and the rest of creationcreation

• Also seen as the “mother of the universe”Also seen as the “mother of the universe”

Taoism’s Foundational TextTaoism’s Foundational TextThe Tao-Te-Ching is the book written by Lao-The Tao-Te-Ching is the book written by Lao-

Tzu. (means the book of the Way and its Tzu. (means the book of the Way and its power)power)

• Made up of paradoxes, statements that seem Made up of paradoxes, statements that seem illogical and contradictory on the surface, and illogical and contradictory on the surface, and yet contain deeper truths that are accessible yet contain deeper truths that are accessible more through intuition than through logical more through intuition than through logical thinking.thinking. Those who know do not speak;Those who know do not speak;

Those who speak do not know.Those who speak do not know.

The focus of Taoism is on:The focus of Taoism is on:• Non-interference with the harmony Non-interference with the harmony

and power residing in nature; life is to and power residing in nature; life is to be lived in harmony with the Tao.be lived in harmony with the Tao.

• The ideal community (farming since The ideal community (farming since civilization interferes with nature); life civilization interferes with nature); life is to be lived simplyis to be lived simply

• Knowledge that a person’s Knowledge that a person’s achievements make others envious achievements make others envious and unhappy; human achievement is and unhappy; human achievement is foolishfoolish

It is better not to make merit a matter or rewardIt is better not to make merit a matter or rewardLest people conspire and contend,Lest people conspire and contend,Not to pile up rich belongingsNot to pile up rich belongingsLest they rob,Lest they rob,Not to excite by displayNot to excite by displayLest they covet.Lest they covet.

The Universe in BalanceThe Universe in Balance

Tao is compared to Tao is compared to magnetism; a force that is magnetism; a force that is invisible yet pervades the invisible yet pervades the world and affects its order. world and affects its order.

The YIN and the YANG The YIN and the YANG mean opposites:mean opposites:– Yin is dying, dampness, the Yin is dying, dampness, the

moon, darkness, coolness, moon, darkness, coolness, the femalethe female

– Yang is growth, dryness, the Yang is growth, dryness, the sun, brightness, warmth, sun, brightness, warmth, the malethe male

The TAI CHI symbol, commonly The TAI CHI symbol, commonly referred to as YIN/YANG has the referred to as YIN/YANG has the following meaning:following meaning:

The circle is the universeThe circle is the universe The halves are the two great The halves are the two great

forces that come together to forces that come together to make the universe workmake the universe work

The flowing line shows how the The flowing line shows how the opposite flow together so the two opposite flow together so the two forces are not opposedforces are not opposed

The dots demonstrates how each The dots demonstrates how each force contains a little of the otherforce contains a little of the other

Yin/Yang then means that the world is Yin/Yang then means that the world is composed of opposites that flow into composed of opposites that flow into each other and make up the whole.each other and make up the whole.

They complement each other.They complement each other. Without one, the other would make no Without one, the other would make no

sense.sense. Taoists perceive that humanity tends Taoists perceive that humanity tends

to overindulge in the yang aspects of to overindulge in the yang aspects of life, Taoism emphasizes the need to life, Taoism emphasizes the need to embrace the yin-the weak, the embrace the yin-the weak, the passive, the feminine.passive, the feminine.

Balance of Yin and YangBalance of Yin and YangKnow the strength of man, Know the strength of man, But keep a woman’s care!But keep a woman’s care!Be the stream of the universe!Be the stream of the universe!Being the stream of the universe,Being the stream of the universe,Ever true and unswerving,Ever true and unswerving,Become as a little child once more.Become as a little child once more. All people are made up of both yin All people are made up of both yin

and yang components but can create and yang components but can create a state of imbalance in themselves a state of imbalance in themselves (too much yang).(too much yang).

Advocates yin, humility, Advocates yin, humility, noncompetition, and pacifism.noncompetition, and pacifism.

Concept of relativity and Concept of relativity and valuesvalues

Goodness is only meaningful because of its Goodness is only meaningful because of its opposite, evil. (No value could exist if it opposite, evil. (No value could exist if it were not for its opposite)were not for its opposite)

There is no such things as absolute There is no such things as absolute goodness.goodness.

Avoids moral judgments, insisting on the Avoids moral judgments, insisting on the relativity of values.relativity of values.When the people of the world all knowWhen the people of the world all know

beauty as beauty,beauty as beauty,There arises the recognition of ugliness.There arises the recognition of ugliness.When they all know the good as good,When they all know the good as good,

There arises the recognition of evil.There arises the recognition of evil.

Life and DeathLife and Death

Taoism has little to say about life after Taoism has little to say about life after death.death.

Life and death are thought to be Life and death are thought to be merely two harmonious parts of the merely two harmonious parts of the same whole.same whole.

Death is described as a return from Death is described as a return from life back into the original unity of the life back into the original unity of the Tao, it is merely a natural Tao, it is merely a natural transformation from one state to transformation from one state to another.another.

Living in Accord with TaoLiving in Accord with Tao Living in accord with Tao is the only way for Living in accord with Tao is the only way for

an individual to thrive, a perfect way of living.an individual to thrive, a perfect way of living. One who follows this path is known as a sage.One who follows this path is known as a sage. They way one maintains harmony with Tao is They way one maintains harmony with Tao is

wu-wei = “non-action”wu-wei = “non-action” It is not simply doing nothing; the practice of It is not simply doing nothing; the practice of

wu-wei ultimately accomplishes the task at wu-wei ultimately accomplishes the task at hand hand it is avoiding the tendency to act, it is avoiding the tendency to act, embraces the yin-the passive, the weak, the embraces the yin-the passive, the weak, the feminine- and is thereby more effective.feminine- and is thereby more effective.

One who practices wu-wei is in perfect One who practices wu-wei is in perfect harmony with nature and its energy infuses harmony with nature and its energy infuses and empowers the individual.and empowers the individual.

Unnatural action, goes against Tao.Unnatural action, goes against Tao.

Humility and Humility and NoncompetitionNoncompetition

Humility is one of the chief virtues of a Humility is one of the chief virtues of a sage, not a sign of weakness but one of sage, not a sign of weakness but one of strength; Tao requires humility but strength; Tao requires humility but yields optimal results.yields optimal results.

Noncompetition is a similar virtue. The Noncompetition is a similar virtue. The sage chooses not to compete, not the sage chooses not to compete, not the same as giving up a fight.same as giving up a fight.““It is precisely because he does not compete It is precisely because he does not compete

that the world cannot compete with him”that the world cannot compete with him”

Through the virtue of noncompetion the sage Through the virtue of noncompetion the sage emerges victorious.emerges victorious.

E.g.: When an athlete E.g.: When an athlete sidesteps the opponent sidesteps the opponent he/she is practicing the he/she is practicing the Taoist virtue of Taoist virtue of noncompetition.noncompetition.– The martial arts: Judo The martial arts: Judo

(“yielding way”) where the (“yielding way”) where the practitioner prevails by practitioner prevails by giving way.giving way.

– Social situations: If Social situations: If someone feels lonely, it someone feels lonely, it rarely help if he/she tries to rarely help if he/she tries to compete for friendship. compete for friendship. Simply being himself or Simply being himself or herself yields the best herself yields the best results.results.

Naturalness and Naturalness and NaturalismNaturalism

JUST BE YOURSELF!JUST BE YOURSELF!– Behaving as nature dictates, not as social Behaving as nature dictates, not as social

pressure or personal pride demand.pressure or personal pride demand.– E.g. dress for the weather not according to E.g. dress for the weather not according to

current fashion trends alone.current fashion trends alone.– Reject showiness and pomposityReject showiness and pomposity

DON’T mess with NATUREDON’T mess with NATURE– Modern environmentalism: caring for Modern environmentalism: caring for

naturenature– Instead of activism adopt a passive Instead of activism adopt a passive

approach:approach: Leave nature alone, and nature will thriveLeave nature alone, and nature will thrive

Nonaggression and Nonaggression and Passive RulePassive Rule

Nonaggression is also applied in Nonaggression is also applied in the case of warfare.the case of warfare.

Although war is sometimes Although war is sometimes necessary, pacifism is encouraged.necessary, pacifism is encouraged.

Passive rule involves Passive rule involves government/rulers allowing the government/rulers allowing the nature of the people to run its nature of the people to run its course.course.

Tao as a Religion and a Magical Tao as a Religion and a Magical SystemSystem

Religious TaoismReligious Taoism When the Han dynasty collapsed and When the Han dynasty collapsed and social disorder ensued, many people social disorder ensued, many people turned to more personal paths to turned to more personal paths to meaning (Buddhism and Taoism)meaning (Buddhism and Taoism)

nature.nature.

Taoism underwent Taoism underwent changes, including the changes, including the search for immortality search for immortality (extension of the (extension of the present life)present life)– Believed that if a Believed that if a

person became attuned person became attuned to the Tao, long life to the Tao, long life would result.would result.

– Charms, drugs, special Charms, drugs, special diets, Yoga, magical diets, Yoga, magical practicespractices

– Development of gods, Development of gods, lavish temples, rituals, lavish temples, rituals, festivalsfestivals

– Appealed to romantic, Appealed to romantic, fanciful and celebratingfanciful and celebrating

The Impact of MaoismThe Impact of Maoism Communist Revolution of 1949 Communist Revolution of 1949

a direct attack on a direct attack on ConfucianismConfucianism

A civil religion emerged that A civil religion emerged that worshiped the revolution’s worshiped the revolution’s leader Mao Tse-tung and his leader Mao Tse-tung and his writings. (turning Confucian writings. (turning Confucian values upside down)values upside down)– Criticism and abuse of the elderly, Criticism and abuse of the elderly,

tyranny and force replaced tyranny and force replaced courtesy and good examplecourtesy and good example

– Maoism did end famines that had Maoism did end famines that had plagued China and gave women plagued China and gave women an equal standing with men.an equal standing with men.