Difference between revisions of "The legend of Laozi and Daoism"
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It is thought that because the Daodejing originated during the end of the Warring States period that many of the writings in it which discrourage conflict reflect the war-weary author and his culture. | It is thought that because the Daodejing originated during the end of the Warring States period that many of the writings in it which discrourage conflict reflect the war-weary author and his culture. | ||
| − | "Fine weapons are inauspicious instruments; All creatures find them repulsive. And so one who has the Way does not rely upon them. At home, a cultivated person gives precedence to the left; At war, a cultivated person gives precedence to the right.61 Weapons are inauspicious instruments, not the instruments of a cultivated person. But if given no choice, the cultivated person will use them. Peace and quiet are the highest ideals; | + | "Fine weapons are inauspicious instruments; All creatures find them repulsive. And so one who has the Way does not rely upon them. At home, a cultivated person gives precedence to the left; At war, a cultivated person gives precedence to the right. 61 Weapons are inauspicious instruments, not the instruments of a cultivated person. But if given no choice, the cultivated person will use them. Peace and quiet are the highest ideals; |
They achieve their goal but are not arrogant. They achieve their goal but only because they have no choice. They achieve their goal but do not force the issue. For after a period of vigor there is old age. To rely on such practices is said to be contrary to the Way. And what is contrary to the Way will come to an early end."(Ivanhoe 177) | They achieve their goal but are not arrogant. They achieve their goal but only because they have no choice. They achieve their goal but do not force the issue. For after a period of vigor there is old age. To rely on such practices is said to be contrary to the Way. And what is contrary to the Way will come to an early end."(Ivanhoe 177) | ||
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*'''Government''' | *'''Government''' | ||
| − | Laozi was an optimist, he believed in the intrinsic good of human beings. He believed that if you let them be they would revert to | + | Laozi was an optimist, he believed in the intrinsic good of human beings. He believed that if you let them be they would revert to their "natural" state, a demure, humility. It is the action upon them, he argues that makes the people react, and act "unnaturally." |
"The more dull and depressed the government, the more honest and agreeable the people. The more active and searching the government, the more deformed and deficient the people." (Ivanhoe 191) | "The more dull and depressed the government, the more honest and agreeable the people. The more active and searching the government, the more deformed and deficient the people." (Ivanhoe 191) | ||
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In this quote we see how the Daodejing purposefully contradicts itself as a part of its pedagogy: | In this quote we see how the Daodejing purposefully contradicts itself as a part of its pedagogy: | ||
| − | "When the best scholars hear about the Way, They assiduously put it into practice. When average scholars hear about the Way, They sometimes uphold it and sometimes forsake it. When the worst scholars hear about the Way, They laugh at it! If they did not laugh at it, it would not really be the Way. And so the common saying has it: The clearest Way seems obscure; The Way ahead seems to lead backward; The most level Way seems uneven; Highest Virtue seems like a valley; Great purity seems sullied, Ample Virtue seems insufficient; Solid Virtue seems unstable; The simple and genuine seems fickle; The great square has no corners; The great vessel takes long to perfect;The great note sounds faint; The great image is without shape; The Way is hidden and without name.80 Only the Way is good at providing and completing." (Ivanhoe 2011). | + | "When the best scholars hear about the Way, They assiduously put it into practice. When average scholars hear about the Way, They sometimes uphold it and sometimes forsake it. When the worst scholars hear about the Way, They laugh at it! If they did not laugh at it, it would not really be the Way. And so the common saying has it: The clearest Way seems obscure; The Way ahead seems to lead backward; The most level Way seems uneven; Highest Virtue seems like a valley; Great purity seems sullied, Ample Virtue seems insufficient; Solid Virtue seems unstable; The simple and genuine seems fickle; The great square has no corners; The great vessel takes long to perfect;The great note sounds faint; The great image is without shape; The Way is hidden and without name. 80 Only the Way is good at providing and completing." (Ivanhoe 2011). |
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Most scholars today believe that the Daodejing, also known as the "Laozi" is a composite work of many authors, regarding Laozi as a mythical character. There is evidence, however that the Daodejing may have had a singular editor who compiled the work into one book. The first record of the Daodejing in its present form can be traced back to 300-200 BCE, which is nearly 300 years after Laozi is said to have lived as one of Confucius' contemporaries (Ivanhoe 2011). | Most scholars today believe that the Daodejing, also known as the "Laozi" is a composite work of many authors, regarding Laozi as a mythical character. There is evidence, however that the Daodejing may have had a singular editor who compiled the work into one book. The first record of the Daodejing in its present form can be traced back to 300-200 BCE, which is nearly 300 years after Laozi is said to have lived as one of Confucius' contemporaries (Ivanhoe 2011). | ||
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== '''Daoism''' == | == '''Daoism''' == | ||
Revision as of 22:27, 18 October 2012
Arguably the most influential Chinese philosopher of his time, Laozi’s life reflects the ambiguity of his philosophy—mysterious and contradictory. Questions asked about the Daodejing, the Taoist script attributed to Laozi, also lead to doubts over the actual existence of Laozi himself. However, despite the uncertaintly of Laozi’s existence as a physical being, his deification as a worshiped figure in China parallels similar global religious figures which emerged during Karl Jasper’s “axial age”(Jasper 1951). As a philosopher, or deity, Laozi continues to contribute to philosophical thought, and religious worship in modern days.
In his Source Book on Chinese Philosophy" Wing-Tsit Chan asserts, ""Chinese Civilization and the Chinese character would have been utterly different if the book [Daodejing] had never been written." Chan goes on insisting that Confusionism, and Buhddism a have not escape Taoist influence. In fact, Chan says, one cannot "hope to understand Chinese philosophy, religion, government, art, medicine--or even cooking--without a real appreciation of the profound philosophy taught in [the Daodejing] (Chan 136).
Origins
The Man
The earliest known record of Laozi's birth was in Ssu-ma Chiien's Record of the historian. Which placed Laozi as a native of the village of Li, in the state of Ch'en. It was here where Laozi first met Confucius around 479 BC, and during the supposed meeting Confucius first asked Laozi to be his master. Laozi worked as a the Keeper of the Archives, in the city of Loyang under the Royal Court of Zhou. Much like a librarian, Laozi would have access to a number of classical and philosophical texts of the time. This lead to his meeting with Confucius, who solicited Laozi for information on the traditional rites of old (Simpkins & Simpkins 1999). A disciple of Laozi's, Zhuangzi gives the following, probably fictional, account of Confucius‘s impression of Laozi:
“Master, you’ve seen [Laozi]—what estimation would you make of him?” Confucius said, “At last I may say that I have seen a dragon—a dragon that coils to show his body at its best, that sprawls out to display his patterns at their best, riding on the breath of the clouds, feeding on the yin and yang. My mouth feel open and I couldn’t close it; my tongue flew up and I couldn’t even stammer. How could I possibly make any estimation of [Laozi]!” Zhuangzi, Ch. 14
While there are many accounts of Laozi's life, contradictions belie any believable scenario of his actual life. For instance, the meeting with Confucius between 600-500BCE are anecdotal, and were first written in the Zhuangzi hundreds of years later between 369—298 BCE (Coutinho 2004). Additionally, the first recorded evidence of Laozi's DaodeJing is not until around 300 BCE hundreds of years after the reported life of Confucius (Ebrey, 47). Because of these and other conflicting facts, Laozi's life fits more easily into that of legend.
Laozi is also rumored to have married and conceived a son name "Tsung". Because of this, many people claim to be able to trace their lineage back to Laozi (SImpkins & Simpkins 1999).
The Legend
According to popular legend, Laozi was born after his mother "admired" a falling star and fell pregnant. The pregnancy laster sixty-two years before Laozi was born, under a plum tree, a fully developed elderly man, with long earlobes and white hair (Simpkins & Simpkins 1999). Laozi's origin legend has many symbolic motif's which intersect the origins of other deities and religious figures. Jesus Christ for example was born of immaculate conception, in conjunction with the appearance of a bright star in the sky (Matt 2:7-10). Siddhartha, the prince who would become the Buhdda, reached his enlightenment, or spiritual re-brith underneath a tree. His depiction with long ear-lobes was also a popular symbol of wisdom in asia which he shared with the Buddha and Confucius.
During his life Laozi also had aspects of his personal legend which closely parallel other figures. Like Christ, Laozi is called "master" and is depicted riding on the back of a water buffalo, much like Christ on the back on an ass. Laozi also makes a pilgrimage to the Great Desert, like Christ, where he travels to be free from societal corruption.
The Diety As the accepted founder of Daoism, Laozi shares the honorary title of The Supreme Being of the Jade Emperor, and is known as one of the "Three Pure Ones."
Daodejing
Popular belief states that Laozi wrote the Daodejing in old age, after being stopped a guard at the city gates, who after recognizing Laozi, asked him to record his teachings. This record would become the Daodejing ( The Daodejing’s precepts can be traced back to the era in which it originated. Compiled near the end of China’s violence stricken Warring States period. The Daodejing disparages war and corruption—inferring that it is the desire for power that creates dissatisfaction, and strife. Instead the text instructs a “Dao” or a “way” of “de” or “virtue.” This virtue is rooted in natural (ziran) desires, and non-action. In the Daodejin, Laozi admonishes the feminine qualities of passivity and allowance.
- The Feminine
"A great state is like the delta of a mighty river; It is where the whole world gathers. It is the female of the whole world. The female always gets the better of the male through stillness. Through stillness, she places herself below the male."(Ivanhoe 2011)
This focus on female energy, especially the positive undertones are exceptional to the Daodejing’s contemporaries.
- Naturalism
The Daodejing also relies on metaphor in which Laozi uses the natural world to describe the "way." Focusing on the natural is not necessarily unique to the Daodejing, but the frequency to which it uses nature as a teaching tool is especially typical the book as one of it's foundational elements. In passage Laozi instructs on how one following the "way" will rule using metaphors derived from nature: "The rivers and ocean are able to rule over a hundred valleys, because they are good at placing themselves in the lower position. And so they are able to rule over a hundred valleys"(Ivanhoe 196)
- Pacifism
It is thought that because the Daodejing originated during the end of the Warring States period that many of the writings in it which discrourage conflict reflect the war-weary author and his culture.
"Fine weapons are inauspicious instruments; All creatures find them repulsive. And so one who has the Way does not rely upon them. At home, a cultivated person gives precedence to the left; At war, a cultivated person gives precedence to the right. 61 Weapons are inauspicious instruments, not the instruments of a cultivated person. But if given no choice, the cultivated person will use them. Peace and quiet are the highest ideals; They achieve their goal but are not arrogant. They achieve their goal but only because they have no choice. They achieve their goal but do not force the issue. For after a period of vigor there is old age. To rely on such practices is said to be contrary to the Way. And what is contrary to the Way will come to an early end."(Ivanhoe 177) .
- Government
Laozi was an optimist, he believed in the intrinsic good of human beings. He believed that if you let them be they would revert to their "natural" state, a demure, humility. It is the action upon them, he argues that makes the people react, and act "unnaturally."
"The more dull and depressed the government, the more honest and agreeable the people. The more active and searching the government, the more deformed and deficient the people." (Ivanhoe 191)
- Contradictions as Pedagogy
The Daodejing is also known for it’s many paradoxical passages, in which the author resists defining the “way” or the path. Many times these paradoxical phrases are written to reinforce the idea that the true “dao” is undefinable. In these passages the author describes the "way" as "vague and elusive."
"The outward appearance of great Virtue comes forth from the Way alone. As for the Way, it is vague and elusive.
Vague and elusive! Within is an image Vague and elusive! Within is a thing. Withdrawn and dark! Within is an essence.
His essence is genuine and authentic. Within there is trust. From ancient times until the present day, its name has never left it" (Ivanhoe 2011).
.
In this quote we see how the Daodejing purposefully contradicts itself as a part of its pedagogy:
"When the best scholars hear about the Way, They assiduously put it into practice. When average scholars hear about the Way, They sometimes uphold it and sometimes forsake it. When the worst scholars hear about the Way, They laugh at it! If they did not laugh at it, it would not really be the Way. And so the common saying has it: The clearest Way seems obscure; The Way ahead seems to lead backward; The most level Way seems uneven; Highest Virtue seems like a valley; Great purity seems sullied, Ample Virtue seems insufficient; Solid Virtue seems unstable; The simple and genuine seems fickle; The great square has no corners; The great vessel takes long to perfect;The great note sounds faint; The great image is without shape; The Way is hidden and without name. 80 Only the Way is good at providing and completing." (Ivanhoe 2011).
This undefinable axiom to the Daoist philosophy will later receive criticism from modern western philosophers for lacking the pragmatism of a defined system of belief.
Legitimacy
Most scholars today believe that the Daodejing, also known as the "Laozi" is a composite work of many authors, regarding Laozi as a mythical character. There is evidence, however that the Daodejing may have had a singular editor who compiled the work into one book. The first record of the Daodejing in its present form can be traced back to 300-200 BCE, which is nearly 300 years after Laozi is said to have lived as one of Confucius' contemporaries (Ivanhoe 2011).
Daoism
Daoism advocates a life of simplicity, lived in harmony with ziran shijie (the natural world), as well as enlightened leadership. Around 200 BC, the first successful organized religious Daoist system appeared in the Eastern Han Dynasy when, in 142 CE, Zhang Daoling established the "Way of Celestial Masters." The inspiration for Daoism according to it's founder Zhang Daoling, were based on visionary encounters with Laozi. The Daodejing, is used as a authoritative religious tex. Some of the promises that is offers for following the way include wisdom, salvation, and immortality for those that follow the "way."
- Parallels with Other Religions
Some have chosen to compare Laozi's teaching with that of the Buhdda, Jesus Christ, and Hare Krishna. While there are distinct differences in the foundational religious views of each, the similarities are also surprising.
Buddhism v. Daoism
-No one can understand the Way unless they have pure hearts. The Dhammapada
-The perfect man is one whose sins are forgiven. He becomes one with the Way. The Tao Te Ching
-The Way holds all things within Itself. Like the vastness of the universe, it lacks nothing, and nothing needs to be added to it. The Third Chinese Patriarch of Zen
-The Way is complete in itself. All blessings come from it, and it holds nothing back from anyone. The Tao Te Ching
-Words cannot describe what the Way is, but do not lose sight of it, for then it might be lost forever.
The Buddha
-I seek to understand and walk the Way, so that I do not lose sight of it. The Way is not complex, nor is it hidden from anyone. People just choose to ignore it. The Tao Te Ching
Christianity v. Daoism
-True humanity is within you. Seek and you will find it. The Gospel of Mary [Magdelene]; parallels: Thomas, Matthew, Luke
-In bygone days men of wisdom honored the Way by declaring that it could be found by all who seek it. The Tao Te Ching
-The Kingdom is within you, and one who knows himself will find it.
Papyrus Oxyrhynchus; parallels: Thomas, Luke, Mary, Dialogue of the Savior
-The Way is empty, the Way is full. There is no way to describe what it is. Find it within yourselves. The Tao Te Ching
-Judas asked Jesus, “How do we find the Way?” Jesus answered, “By developing love and compassion.”
Dialogue of the Savior
-If you seek the Way through learning, you will not understand it. If you seek the Way with a humble heart, then you will find it. The Tao Te Ching
Hare Krishna v. Daoism
-God allowed man to look outward,but in seeing the outer, the inner is ignored. Those who see the eternal,turn their gaze within. The Katha Upanishad
-He who knows the Way does not let it show. Neither does he seek to be rewarded by anyone. Those who know the Way find their reward within themselves. The Tao Te Ching
-When the mind becomes still, when thinking ceases, this is the beginning of the supreme path.
The Katha Upanishad
-Act in harmony with the Way, and you will become the Way. Nurture the Way within yourself, and you will live a virtuous life. The Tao Te Ching
-The light that resides in the sun shines light on all beings. It enters the Earth as my Being, for I nourish all things.
The Bhagavad Gita
-The Way is complete in itself. All blessings come from it, and it holds nothing back from anyone. The Tao Te Ching
Modern Influence
The influence of the Laozi on Chinese culture profound. By inspiring intellectual and philosophical movements the Daodejing played a significant role in the evolution of Chinese philosophic thought and the development of classical literature, calligraphy, painting, music, martial arts, and other cultural traditions (Chan 2012)
Laozi is even considered by some to be the first libertarian, and excertps from the Daodejing are included in the a book titled "The Libertarian Reader."
In an essay in The Journal of Libertarian Studies (Fall 1990), Murray Rothbard the Libertarian scholar wrote: "The first libertarian intellectual was Lao-tzu, the founder of Taoism... For Lao-tzu the individual and his happiness was the key unit and goal of society. If social institutions hampered the individual's flowering and his happiness, then those institutions should be reduced or abolished altogether. To the individualist Lao-tzu, government, with its 'laws and regulations more numerous than the hairs of an ox,' was a vicious oppressor of the individual, and 'more to be feared than fierce tigers"(Rothbard 1990).
References
Chan, Alan,"Laozi" http://plato.stanford.edu/entries/laozi/ October 9, 2012
Chan Wing-Tsit, A Source Book in Chinese Philosophy, Princeton Press 1963
Patricia Ebrey, The Cambridge Illustrated History of China Cambridge: Cambridge University, 1996), 46-48.
Simpkins, Annellen M.; Simpkins, C. Alexander (1999), Simple Taoism: a guide to living in balance (3rd Printing ed.), Boston: Tuttle Publishing, pp. 192
Van Norden, Bryan W.; Ivanhoe, Philip J. (2011-01-21). Readings in Classical Chinese Philosophy, second edition (p. 161). Hackett Publishing.
File:Presentation Laozi.pptx -Nice job with the presentation yesterday. --Tcrale 00:17, 11 October 2012 (UTC) Aaronsamudio 18:25, 11 October 2012 (UTC)