The East – business thin, can confirm this thesis any who was interested in the culture of the countries of Asia. And if to concern the Chinese philosophy, then from Confucianism the few will be able to call difference of Taoism at all. You should not be surprised that these currents are considered as philosophical. Though religious views of residents of China are also reflected in them, nevertheless between them and the western religions the huge abyss lies.
Chinese philosophy: Confucianism and Taoism
Before speaking about two known religious and philosophical currents, it is necessary to explain general idea about God in China. There were three levels of religious views: the highest (philosophical), the lowest (superstitions) and the average, including elements of both levels. Unlike the West in China nobody tried to umilostivit gods, here sacrifices only confirmed desire to live in harmony with the Sky and Earth, to correspond to the general rhythm of life. Against the background of such views there was also an Ancient Chinese philosophy of Confucianism and Taoism. Founders of the Konfutsy and Lao-Zi Currents were contemporaries, but the Taoism was created later therefore it is considered to be contrast of Confucianism which was then the national idea.
The main difference of Taoism from Confucianism consists in the attitude towards human nature. At least both currents were also sure of need of changes for achievement of perfection, concepts of an ideal were various. Confucians believed that true nature of the person is its kind beginning, humanity. Therefore improvement from their point of view has to be directed to education in itself the humane beginning and suppression angry and animal. By the time of formation of Taoism Confucianism which became the real support to the existing state regime as extended it generally among noble estate, in particular officials was official philosophy of Ancient China. Therefore it was necessary to be the purpose of the follower of the doctrine fair, respectful to senior, socially responsible and reserved, and public ministry had to become the purpose of his life. In Confucianism the personal benefit stood much below than public. An ideal of followers of the doctrine – ideal ability to control the emotions, acts and thoughts. It was reached at first by assimilation of standards of behavior in society, and then method of introspection and eradication of all undesirable manifestations.
The Taoism also condemned wildness, susceptibility to passions, but considered true the space beginning which spoke about community of all natural regularities. Therefore the prime target in Taoism – full merge to a stream of the movement of the Universe. Therefore daos questions of morals and public ministry not really strongly concerned, other concepts about the benefit were their reference points absolutely. According to them, self-improvement – process exclusively individual, and the moral principles develop in process of familiarizing of the adherent with Dao, to spread them from the outside is wrong and useless. In Taoist tradition the fight against itself was condemned, instead it was necessary to seek for achievement of a condition of rest and dispassionateness, providing to a stream of consciousness to move voluntarily.
Distinctions are also in perception of the world by adherents of these exercises. Confucians are the analysts learning everything the phenomena through contrasts. It helps to order a world picture, having created an accurate framework, and everything, not keeping within them, is just swept aside or distorted under the world order existing in consciousness. In Taoism such approach is perceived as the personal violence interfering manifestation of its true essence. The lack of a framework and conventions initially do Taos to more free, allowing to see indestructible communication in so-called contradictions.
Having generalized, one may say, that difference between Confucianism and Taoism in a way of improvement of the personality. In the first case of virtue were spread from the outside, giving reference points for further development, and in the second – all conventions were rejected for disclosure of true essence of the person which was improved in process of knowledge of the general universal laws.