Term
| What was happening in China when Confucius lived? |
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Definition
| From 8th-3rd cent. B.C. the Chou dynasty lost power. Barons in different areas waged wars for territory constantly. This was called the Warring States Period. There were mass executions; men, women, and children were slaughtered at battles in the tens of thousands--as much as 400,000 in one mass slaughter. There was an inhumane cruelty (people boiled alive,etc.) and no sense of value of human life. There was political chaos and widespread instability, violence, and fear. |
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Term
| When and where was Confucius born? |
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Definition
| around 551 BCE in Shantung Province. |
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Term
| What are the main ideas of Confucianism? |
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Definition
| Confucius focused on China's past sources of wisdom and idea of tradition to shore up culture, reestablish values of human life and virtuous behavior, and honoring others. Confucian values focus on social harmony, how to achieve it, how to maintain it through tradition, internalization of virtues, and service to and honoring of others-an external, future-oriented focus of concern while also remembering and revering ancestors. |
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Term
| What are the five main Confucian virtues? |
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Definition
1. Ren or Jen--Goodwill, acting in good faith, following Golden Rule.
2. Chun Tzu--This is putting Ren/Jen into action; concepts of hospitality and service to others as well as bringing out the best in others. It is a striving toward best and attitude of altruism, and focus on reciprocity. A mature person practices Chun Tzu (opposite of a petty person)
3. Li--This is propriety, or right behavior, moral "rectification," understanding of firm lines of decorum in terms of social relations and hierarchy of roles that are not crossed (relates to 5 Constant Relationships). The idea of filial piety--the loyalty and honor a child owes to a parent and living owe to their ancestors is demonstrating Li.
4. Te--The responsible use of power. Never pushing advantage. The judicious use of power/never using it for personal gain. Disciplining not acting from anger, but to uplift and bring out best in others you are responsible for. To act with Te in this way is to act for the best interest of others.
5. Wen-Cultivation of the arts. Idea is that everyone should develop a practice of some kind of art The art is internalized as a kind of ritual offering so that personal ego is excised from acts of creation. Creating art (music, painting, poetry, etc.) becomes a kind of wakeful meditation where the self and mundane are transcended. Art becomes and symbolizes an internalized sense of living as a practice of art. Living with Wen is living with art of peace (as opposed to arts of war). |
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Term
| What is a Confucian approach to family and gender relations |
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Definition
| This is explicated in virtue of Li--the idea of filial piety, obedience to and reverence of parents, ancestors, and elderly (not just one's own elderly relatives) but all elderly persons are treated with great respect and listed to for their learned wisdom. Also the idea hierarchical relations in a family with father as possessing highest authority. Elder son may supplant mother if father dies. Women were given honor, but their roles were not the same as men. Men worked in government, in civic life in a variety of occupations; women's place was domestic sphere. Idea of women walking behind men (let's not forget foot-binding!) |
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Term
| What does Confucius have to say about the afterlife and its relationship to life in this world? |
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Definition
| Confucius' focus was on this world and life, not heavenly realm and afterlife. Idea was we need to strive toward bettering ourselves here and now, not waiting for an afterlife or living this one in hopes of things being better/different in Heaven. You invest your time, your energy, loyalty, and love to the here and now, to your living human community. He did not deny the rites and ritual observances of ancestor worship, but brought focus back to honoring the living--parents, elderly. The concern is focused on family and by extension, community and wider society. |
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Term
| Confucius' Silver Rule (stated in negative; in positive it is called the Golden Rule in English). |
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Definition
| "What you do not wish for yourself, do not do to others." |
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Term
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Definition
| Titles or names should reflect social roles. A ruler should act like a rule; a father like a father. In other words, names carry normative value and the moral weight of obligation to the role. |
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Term
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Definition
| Advises the middle course; avoidance of extremes. Close to Aristotle's Golden Mean. Following Doctrine of the Mean is the way to live a life in harmony with all others and in balance. |
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Term
Confucius' teachings compiled by students
(name and date of text) |
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Definition
| The Analects of Confucius, around 500 B.C.E., most likely by second generation of Confucian scholars/students |
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Term
| Examples of applying Ren/Jen in society |
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Definition
| This is the "virtue of virtues" This is love for fellow human beings--species love, empathy, unselfishness. In private life, it is the continual practice of self reflection to strive for diligence in keeping Ren/Jen as guiding principle in life. This might be manifested as a king's obligation to see to the welfare of his subjects. This is a long-term, other-focused perspective rather than short term, personal gain. Projects like the Great Wall of China, completed over many generations for a public good may reflect this (but virtue of Te is also reflected in this example). Living a life focused on Golden/Silver rule is living a practice of Ren/Jen. |
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Term
| Example of applying Chun Tzu in society |
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Definition
| The striving for being an ideal host/hostess with goal not of personal gain or any self-serving ends, but the accommodation (comfort, welfare) of others. Idea of two Confucians in a car wreck on the freeway, both apologizing, both caring more about the pain and inconvenience of the other. No avarice at work under the service; no self-focus. |
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Term
| Example of applying Li in society |
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Definition
2 meanings of Li: Propriety, the way things should be done. This is reflected in ideas like Rectification of Names, Doctrine of Mean (Middle way), 5 Constant Relationships, filial piety and respect for elderly.
2. Internalization of Li transforms life into living as sacred experience. An individuals life is "choreographed" by Li; "Its steps have been indicated. There is a precedence for every act" (Huston Smith, The Illustrated World's Religions, 1994, p. 110) |
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Term
| Example of applying Te in society |
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Definition
| Gaining the voluntary cooperation of citizens through just governance. Setting a moral example so people will believe in ruler's ideas and want to follow him. To apply Te in this way will gain admiration and devotion. People will be guided to live with others cooperatively act morally good by conscience and desire to live up to example of ruler, not motivated to obey because of fear of consequences. |
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Term
| Example of applying Wen in society |
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Definition
| art is ennobling and inspiring citizens to live life internalizing and emulating Ren/Jen, Chun Tzu, Li, and Te. Practice of the arts advances the individual and the culture of a society. A society focused on cultural advancement is not focused on war and seizing of power/assets, but advancing ethical and aesthetic awareness. |
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Term
| Political dimension of Wen in Smith text: |
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Definition
| "Ultimately, the victory goes to the state with the highest culture--the one with the finest art, the noblest philosophy, the grandest poetry. For in the end it is these that elicit the spontaneous admiration of women and men everywhere" (Huston Smith, The Illustrated World's Religions, 1994, p. 111). *Personal note: Your culture may be admired "in the end," but I am not sure culture can save you from getting invaded and conquered. Your art can become assimilated and colonized by conquering forces; Both imitated and exploited. I'd like to see Confucius and Marx could meet in "China" in Disney World. |
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Term
| 5 Constant Relationships in Li (social hierarchies) in Li: |
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Definition
1. Ruler/Subject
2. Mentor/Student
3. Husband/Wife
4. Parent/Child
5. Older Sibling/Younger Sibling |
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Term
| What are some aspects of a Confucian ethic, and how might a socially-normed Confucian ethic effect social practices? |
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Definition
1. General discussion: A Confucian ethic internalized by members of society mean that that society and it's individual members are more focused on society writ-large than on themselves and their immediate concerns. Personal, immediate concerns may be sacrificed for a greater social good and long-term social gain. This religion/philosophy is most concerned with how humans can live peacefully with each other and advance human culture. Tradition binds to the past and obligates to the future. Projects like the completion of the Great Wall over centuries are a testament to the power of the idea of a communal orientation (like Gothic Cathedrals in Medieval Europe) and a unified, forward-looking social purpose. Idea of a catholic (universal) concern for others, not just immediate family or even those you know. "Confucius saw the human self as a node, not an entity" (Huston Smith, The Illustrated World's Religions, 1994, p. 113). The body of the person as a small part of the social body/entity.
2. Examples of results of socially-normed Confucian values: "Getting things done on a large scale"(Smith, 1994, p. 119): Decreasing Chinese birthrate by half in single decade; over 30 years in 20th cent. Confucian influenced China (even under China's Communist system) conquered problems of flooding and famine; Strong sense of family values so that "family emerges as the real religion" (Smith, 1994, p. 120). Elderly in Chinese and Asian societies given much more social power, are cared for, and are not as isolated; Strong preference for negotiation, diplomacy and mediation in Confucian societies; war is a last result and failure on all parts; Economic evidence of Confucian virtues in Asian countries: Asian efficiency reflects strong work ethic (example of almost no employees taking off all of allotted vacation days). |
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Term
| What are latent or unplanned consequences of social action from a Confucian ethical standpoint? |
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Definition
*I'm not sure what the answer is supposed to be here, but I am going to copy what I think the professor may be asking for:
"Shifting the center of one's concern from oneself to one's family transcends selfishness. The move from family to community transcends nepotism. The move from community to nation overcomes parochialism, and the move to all humanity counters chauvinistic nationalism" (Smith, 1994, p. 114). |
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Term
| Comparison/Contrast of Taoist and Confucian Ethics |
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Definition
Broadly: Confucian ethics focused on groups, humans living in communities and in societies advancing human culture and civilization in harmony and balance with each other.
Taoist(Daoist) ethics focused on individuals separate lives and personal moral advancement in harmony and balance with nature.
Both Confucian and Daoists focus on cultivation of Wen and virtue of Te-power without force. Both also focus on a kind of humility. In Confucianism this is Chun Tzu; in Daosim it is humility to nature and natural order. Both honor the past, tradition, and ancestors, and both have a concern for the future. However, the Confucian's concern is focused on establish well-functioning societies and a strong legacy for the future to build upon-how to make the world better for those who will come after us; a Daoist focus is more on living in harmony with nature, honoring nature's cycles of birth and death but also more narrowly focused on how to live longer personally in the world. Confucians stress social health, Daoists stress personal health (striving for longevity and even ideal of immortality) *Personal note: Daoists: Check out Glass Sponges: http://genomics.senescence.info/species/entry.php?species=Scolymastra_joubini |
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Term
| Significance of Yin/Yang symbol |
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Definition
Nothing is constant except for change. this symbol is all about life/The Dao as change. I could say a lot here in my own words, but for the purpose of speeding up this study guide, I'm going to copy from Wikipedia: "Used to describe how polar opposites or seemingly contrary forces are interconnected and interdependent in the natural world, and how they give rise to each other in turn. Opposites thus only exist in relation to each other. The concept lies at the origins of many branches of classical Chinese science and philosophy, as well as being a primary guideline of traditional Chinese medicine,[1] and a central principle of different forms of Chinese martial arts and exercise, such as baguazhang, taijiquan (t'ai chi), and qigong (Chi Kung) and of I Ching divination. Many natural dualities—e.g. dark and light, female and male, low and high, cold and hot— are thought of as manifestations of yin and yang (respectively). Ancient fractal set, Df=1.1.[2][3][4][5][6][7]
Yin yang are not opposing forces (dualities), but complementary opposites that interact within a greater whole, as part of a dynamic system. Everything has both yin and yang aspects as light cannot exist without darkness and vice-versa, but either of these aspects may manifest more strongly in particular objects, and may ebb or flow over time.
http://en.wikipedia.org/wiki/Yin_and_yang |
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Term
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Definition
central Daoist virtue; idea of "going with flow" not fighting against yourself or anyone or anything else to force an outcome. This is living out of balance. Wu-Wei translates to something like non-action but it doesn't mean not acting; it means not acting aggressively, blindly forcing or pushing will, it is a kind of almost "effortless action" because it is acting with such efficiency and proficiency--Wen (art and skill achieved with humility and practice)-that it seems almost effortless, with out self-conscious thought or hesitancy. Living in Wu Wei is living in balance wit the Dao; with all energy around you. Analogy of surfer riding the wave tunnel. From Wikipedia:
an important concept of Taoism (Daoism), that involves knowing when to act and when not to act. Another perspective to this is that "Wu Wei" means natural action - as planets revolve around the sun, they "do" this revolving, but without "doing" it; or as trees grow, they "do", but without "doing". Thus knowing when (and how) to act is not knowledge in the sense that one would think "now" is the right time to do "this", but rather just doing it, doing the natural thing.
Wu may be translated as not have or without; Wei may be translated as do, act, serve as, govern or effort. The literal meaning of Wu Wei is "without action", "without effort", or "without control", and is often included in the paradox wei wu wei: "action without action" or "effortless doing". The practice of wu wei and the efficacy of wei wu wei are fundamental tenets in Chinese thought and have been mostly emphasized by the Taoist school. The aim of wu wei is to achieve a state of perfect equilibrium, or alignment with the Tao, and, as a result, obtain an irresistible form of "soft and invisible" power.
There is another less commonly referenced sense of wu wei; "action that does not involve struggle or excessive effort". In this instance, Wu means "without" and Wei means "effort". The concept of "effortless action" is a part of Taoist Internal martial arts such as T'ai chi ch'uan, Baguazhang and Xing Yi. It follows that Wu wei complies with the main feature and distinguishing characteristic of Taoism, that of being natural. To apply wu wei to any situation is to take natural action.
In Zen Calligraphy, Wu Wei has been represented as a circle. . . . Several chapters of the most important Taoist text, the Tao Te Ching, attributed to Laozi, allude to "diminishing doing" or "diminishing will" as the key aspect of the sage's success. Taoist philosophy recognizes that the Universe already works harmoniously according to its own ways; as a person exerts their will against or upon the world they disrupt the harmony that already exists. This is not to say that a person should not exert agency and will. Rather, it is how one acts in relation to the natural processes already extant. The how, the Tao of intention and motivation, that is key.
http://en.wikipedia.org/wiki/Wu_wei |
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Term
| Chapter 8 of Dao de Jing compares highest excellence to water. What does this mean? |
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Definition
Water has no sense of self-importance or arrogance; it is life-giving and one of the strongest forces in nature, but it is also quiet and "soft" It too follows nature and flows with gravity (most of the time, but I think there are actually some rivers that flow upstream). It is in the highest places (clouds, heavens) and the lowest (sewage). It is vast (ocean) and tiny (raindrops). As it is vital to life (blood, amniotic fluid), it is often associated with female principle/energy. It's actions are not self aware.
From Wikipedia entry on Wu Wei: In the original Taoist texts, wu wei is often associated with water and its yielding nature. Although water is soft and weak, it has the capacity to erode even solid stone (for example, Grand Canyon) and move mountains (for example, landslides). Water is without will (that is, the will for a shape), though it may be understood to be opposing wood, stone, or any solid aggregated material that can be broken into pieces. Due to its nature and propensity, water may potentially fill any container, assume any shape; given the Water cycle water may potentially go "anywhere", even into the minutest holes, both metaphorical and actual. Droplets of water, when falling as rain, gather in watersheds, flowing into and forming rivers of water, joining the proverbial sea: this is the nature of water.http://en.wikipedia.org/wiki/Wu_wei |
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Term
| Point of Tai Chi and role of breath? |
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Definition
| From Smith text: A program of body movement that "invite[s] ch'i (energy) from the cosmos and remove[s] [energy] blocks to its internal flow" (Smith, 130). Also idea of removing "bad winds" or toxins from body. A martial art focused on peace, internal balance, health, and tranqulity. Tai Chi as a practice for a moving mediation that traces the Yin/Yang balance cycle. Breath plays role in achieving inner-peace and balancing chi. Mind and body are connected, so as breath becomes soft and peaceful, mind is calmed, and as mind is freed from chaos body moves to deeper state of tranquility and balance. |
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Term
| Parable of "The Farmer Whose Horse Ran Away"? Moral of the story? |
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Definition
The Parable: "This farmer had only one horse, and one day the horse ran away. The neighbors came to condole over his terrible loss. The farmer said, "What makes you think it is so terrible?"
A month later, the horse came home--this time bringing with her two beautiful wild horses. The neighbors became excited at the farmer's good fortune. Such lovely strong horses! The farmer said, "What makes you think this is good fortune?" The farmer's son was thrown from one of the wild horses and broke his leg. All the neighbors were very distressed. Such bad luck! The farmer said, "What makes you think it is bad?" A war came, and every able-bodied man was conscripted and sent into battle. Only the farmer's son, because he had a broken leg, remained. The neighbors congratulated the farmer. "What makes you think this is good?" said the farmer.
As told by Executive editor, Elise Hancock, in the Johns Hopkins Magazine, November 1993, page 2, in section entitled Editor's Note. http://www.noogenesis.com/pineapple/Taoist_Farmer.html
The Moral: The Daoist Principle of relativity. There is no good or bad, no ugliness or beauty; all is movement and all is change; idea of humility coming from humis; the idea of death and decay inextricable from birth and life. Nature's cycles. You don't invest or attach to anything too strongly or with permanence. You can't because you are fighting nature and nature will will. Best we can do is to try to live a quiet, efficient life, appreciative and reverent of nature as we move through circular cycles of death and life, prosperity and poverty, youth and old age, etc. To care about any outcome too much is to be too filled with ego to follow the Dao. |
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Term
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Definition
| literally means "breath"; means vital energy/force in all things. There is ch'i in all objects in nature, living and nonliving, and your body has fields of energy like chakras in Hinduism. |
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Term
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Definition
| Vessels/energy fields in body that correspond to sacral, heart, and throat chakras. Ch'i is collected in and released through Tan Tiens. Energy squandered or hoarded (stored too long) can result in blockages and negatively effect health. Ch'i needs to flow through Tan Tien for harmony and balance. |
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Term
| what is the significance/meaning of the idea of chapter 9 of the Dao de Jing (DdJ)? |
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Definition
| If the vessel is full, it is weighted down; there is no space for future utility or efficacy; it has already reached its maximum potential. Similarly the DdJ counsels in this chapter not to be acquisitive, to value too much what you have already collected. Like ch'i stored too long, over-attachments to ideas and possessions lead to a disruption of balance and this eventually to moral, mental, and physical decay. Be like the sponge that is empty; water circulates through it, but it does not store anything. It lives in harmony. Hey, if being empty leads to a glass sponge being around some 15,000 years, it's worth a try! |
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Term
| Meaning of Ch. 25 of the DdJ: |
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Definition
Par. 1: Description of the Dao; "The mother of all things."
Par. 3: Idea of cycles of return and release; what is great (great being enduring, wise, in balance) is what reflects the Dao
Par. 4: As above, so below. Dao is the Way; to live as we are meant to, to have any kind of sense of happiness in life, we can't struggle against Dao. Dao is finally too great, all-ecompassing, everlasting. All that endures is subject to Dao. We are subject to Dao. Living in humility subject to Dao, we are able to transcend what makes us weak, what distracts us, what causes pain and suffering. The delusions of human control, attachment, and desire must be transcended. There are also parallels of movement; the same cycles of the earth, of the cosmos, are mirrored in us. We are microcosms inside a macrocrosm. Fractal petals breaking off a greater fractal, breaking off a greater one, infinitely replicating. I also may just be shoveling a load of mystical, metaphysical horse chips. . . . |
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Term
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Definition
The text and our prof. mentions the sense of fractals in Daoism, but this was never explained. I had a class where a professor DID explain fratals. We watched the movie Pi (can't make the symbol here) and learned about the mysterious, incomprehensible beauty and "logic" of patterned chaos. Check out the Madelbrot set http://en.wikipedia.org/wiki/Fractal; http://www.youtube.com/watch?v=G_GBwuYuOOs
*Math really isn't my thing, and I don't like how the idea could be likened back to the Great Chain, but there is something powerful, deeply meaningful here. Watch crystals grow; the tree roots, the tree tops, the veins in our bodies and capillaries, etc. Where math meets computer graphics the sacred may manifest . . . Was Carl Sagan Daoist? . . . |
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Term
| Some aspects of Daoist ethics? |
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Definition
| A stress on naturalism; nature to be followed/befriended, not conquered; ecology, humility; respect for disabled. Emulation of water (can carry objects, is mutable, adapts to shape of vessel, is yielding, soft, goes to low places, and yet is also able to carve mountains over time. Gentle force (feminine aspect); idea of leaving as small a "footprint" behind as possible, both on earth and in the minds of others. The sage doesn't need or desire recognition. Those who he influences will not even be aware of his influence. Idea of valuing what is empty; passageways, future utility, the ability to move freely because you are not weighed down. Non-acquisitiveness; trying to rid self of wants and desires (against extravagance, indulgences, idle curiosity, anything that indulges and is Ego-driven), pacifism, internalizing idea of transience in life and balance to harmonize with nature as reflective of forces of yin and yang. Living a spontaneous life rather than one of great planning and order; acting naturally; not creating tensions and conflict with others, with interpsychic self (going against innate self), and nature; practicing wu-w; doesn't subscribe to formalism, concern for propriety, and rigid social relations and conventions of Confucianism; pacifist (warriors are lowest occupation possible); human focus, but not human for humanity's sake, but more for sake of the individual to connect to the Transcendent Tao. |
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Term
| Compare/Contrast Daoism to other religious traditions studied so far (Hinduism, Buddhism, Confucianism) |
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Definition
Hinduism:
Daoism's idea of Tan Tien as energy collection "vessels" corresponds to idea of Chakras.
Like Raja yoga's psychophysical exercises, Daoists practice mediation and Tai Chi Chuan to unblock Tan Tien and open body/mind for energy flow.
The idea of transience of life and material objects is similar
acting with force/friction against nature is like not following Dharma
Buddhism:
like Hinduism also, idea of transcience and illusionary quality of human wants, desires.
What we want in terms of material wealth, social status recognition makes us frail, sick, unhappy, out of balance
idea of balance of Yang/Yin like idea of moderation in Buddhism
stress on benevolence and empathy like Buddhism
Confucianism:
Idea of living life in balance and harmony (doctrine of mean) only in Daoism idea stressed is more harmony with nature rather than other humans.
Like Confucianism, stresses pacifism and sees war as waste and failure
idea of humility relates to idea of hospitality and concern for others over self-concern in virtue of Chun Tzu.
idea of not speaking idly, no gossip or empty chatter is similar. |
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Term
| major ideas about Way of the Dao? |
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Definition
| The Tao is the un-namable, un-knowable all. It is the Creative force in the universe, but it is impersonal and although it does not act in any way that can be understood as personally benevolent, it's movement is always toward what is beneficial to cosmos when benefical is understood as "balance" Tao is not static or fixed; it it eternal, ceaseless, ageless, but unchanging in existing and forever changing. The Idea of Yin and Yang . . . Tao is omnipresent in world; manifest in nature; living a life focused on following the Way is to live a life of greater understanding, tranquility, health, happiness. |
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Term
| The Eight Principles of Abundant Living in Taoism/Daoism (This is "The Way of the Tao" handout given out with the test review) How to relate these ideas to our class lectures and text I'll just have to think about . . . |
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Definition
The 8 Principles of Abundant Living
1. Unity of the nameless Tao
2. The Nature/Receptivity of the Tao
3. The Ease of the Tao (wu wei)
4. The Flow/Joy of the Tao (ch'i)
5. The Power/Dignity of the Tao (Te)
6. The Harmony of the Tao (Yin/Yang)
7. The Leisure of the Tao
8. The Beauty of the Tao
Remember by TEN Harmony Flower Power
Leisure Beauty. TEN is Tao, Ease, Nature, Flower=Flow, Power, Leisure and Beauty make me think of a pampered princess, which doesn't really go with any of this material, but there you have it. She's pampered, but she's also spiritually aware. . . . |
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Term
| Three meanings of Taoism discussed in Smith book (p. 126) |
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Definition
1. "Tao is the way of ultimate reality." The Tao is too vast to comprehend. It is all-encompassing, all-creating, ever-lasting; "too vast" to know or even think about; "above all, behind all, beneath all"; "the womb from which all life springs and to which it returns" "transcendent" (Smith, 1994, p. 126).
2. Immanence of Tao-"the norm, the rhythm, the driving power" It is the way of things as well as the WAY. It is manifest and it effects all things. "the driving power of nature" that "cannot be exhausted" because the more you draw upon it "the more it flows." It is "ultimately benign" (a force for goodness, but it also is the cycle of death as well as life. "Mother of the World" *Similar to Aztec Goddess Coatlique. Hmm . . .
3. It is the "way" to live for humans when their life is lived following the Tao. It is living following precepts and principles of Taoism such as Wu wei and striving for balance and harmony in mind/body and in environment. They are all inter-related because they are parallel iterations of the same idea manifested at different level; So the cosmos, so nature and earth, so humans (move, rest, expand, contract, cycle). They are different because the Tao is the ultimate unknowable WAY of the universe. The Tao as nature is the force and cycles the strand of Tao we can know. The Tao we live is a striving toward, never fully achieving balance on the cusp, the mobius strip of yin and yang. yeah, more metaphorical b.s. (maybe) |
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Term
| Fractal quality in Taoism? |
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Definition
At the same time, both chaos theory and Taoism claim that change, no matter how chaotic, can also proceed in a fractal manner, ie., displaying order within apparent disorder. We are reminded of the self- similar internal logic of growth in the branching and bifurcating geometric structure and action of trees, lungs and snowflakes. In the Tai Ch’i Circle, the famous symbol of the fundamental energies of Yin and Yang – both being oppositional expressions of Tao, the Universal Force – we see that the seeds of disorder reside within the very heart or center of order, and vice versa. This resonates to the core assumption of chaos theory’s notion of the Mandelbrot set, which maintains that systems move toward through a sequence of roughly order, chaos, and order, often enough in what has been described as a “strangely stable” way.
Indeed, the hidden and the manifest Give birth to each other. Difficult and easy complement each other. Long and short exhibit each other.
High and low set measure to each other. Back and front follow each other.
From: "Taoism: A Precursor to Chaos Theory," [PDF] posted paper by Benjamin R. Tong. http://drbenjaminrtong.com |
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Term
| Three approaches to Power and the "Taoisms" that follow (Smith p. 127)? *Expand a bit on each three and how are they similar and different from each other. |
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Definition
*Note: There is in reality, no solid divisions between these three; a person can practice all three or any combination. This classification/analysis is for understanding from an outsider perspective only:
Philosophical (school Taoism in China)
No strict organization, not institutionalized practice, a Taoism focused on self help. Main point is to conserve energy and expend it efficiently. Ideas in text of Tao te Ching, Lao Tzu, and Chuang Tzu text are stressed. Goal is gaining knowledge to live an empowered life--knowledge is power. Concern for maximizing Tao's Te (efficiency)
Populist (no real name, but like philosophical, Smith calls this a "vitalizing" Taoism). Like philosophical, there is no strict organization or institutionalized practices, It is also a self-help focused Taoism. However, the focus is not on understanding so much as acting. Both are self-focused, but this Taoism is concerned with increasing available energy supply in self, environment, and tapping into energy in universe. There is a focus on breath to open mind/body for energy; remove energy blockages "bad energy" stored in body in Tan Tien. The idea of achieving immortality is a goal. This Taoism developed a huge pharmacy of medicines and herbs as knowledge of how to increase Ch'i through matter was sought. Practices of exercises (sexual and breath through Tai Chi and meditation) to hold and gain Ch'i. Tai Chi Chaun- movement to invite ch'i from universe and remove blockages; acupuncture is related medicine focused on removing blockages in energy fields and their meridians that run through body. Taoist meditation is focused on achieving a deep resting state and changing energy levels in body; moving through psychophysical cycles of yang and yin; Yogic Taoism; similar to Raja Yoga in Hinduism, idea is to open channels in body for ch'i to increase awareness and connection to cosmic energy/Tao. When the mind is free from distraction and ch'i is channeled effectively, the individual has the power to "move heaven and earth" without overt action of any kind (Smith, 1994, p. 131). The focus is on maximizing Tao's te available to humans.
Religious Taoism (founded as church in 2nd century A.D.). This one has strict organization and institutionalized practices. There is more of a focus on the religious community of practitioners than a self focus. Many of the practices similar to and adopted from psychics, shamans, and faith healer in ancient China. There is a pantheon of three deities with Lao Tzu at top. There is also a line of succession of living embodiment of Tao which continues today in Taiwan. There are priests whose rituals include the practice of "magic" for the good of humanity (white magic). The focus is on collecting and expanding Tao, using magic and ritual to expand Tao beyond what would otherwise be possible for strongest possible effect. |
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| What are values a practicing Taoist would adhere to in life and in relating to other people? |
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| A practicing Taoist would likely prefer to live in a rural rather than urban setting, a rustic dwelling rather than something ostentatious. Natural light, gardens, and as much of a natural, tranquil setting as possible would be desired. He or she would likely be concerned with and practice ecological conservation. He or she probably practices some kind of creative art as like Confucians, Daoists believe in practice of Wen as practice of art can be a kind of meditative practice and a way to transcend the self. He or she would probablly be interested in health and practice a healthy diet with a lot of natural (non chemical additive foods) and some kind of exercise. He or she may meditate, practice Tai Chi Chuan, or some other practice focused on increasing Ch'i and removing blockages of Ch'i. This person would likely be described as a gracious host, a bit reserved in manner, but not aloof or cool, just humble and not needing to fill silence with idle chat. He or she may manifest a kind of non self-conscious physical grace much of the time This person would likely be a pacifistic though not likely an activist involved in political life or causes. He or she might be known for having a kind of insightful humor about human nature but not given to pontification, lecturing, claiming knowledge or wisdom, or bragging about accomplishments. |
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