what are ethics and how do they relate to confucianism quizlet
The two great indigenous philosophical and religious traditions of People's republic of china, Daoism and Confucianism, originated about the same fourth dimension (6th–5th century BCE) in what are now the neighboring eastern Chinese provinces of Henan and Shandong, respectively. Both traditions accept permeated Chinese culture for some 2,500 years. Both are associated with an individual founder, though in the case of Daoism the figure, Laozi (flourished 6th century BCE), is extremely obscure, and some aspects of his traditional biography are almost certainly legendary. A conventional just unlikely story has information technology that Laozi and Confucius (551–479 BCE), the founder of Confucianism, one time met and that the former (older) philosopher was not impressed. Exist that every bit information technology may, their respective traditions share many of the same ideas (virtually humanity, guild, the ruler, heaven, and the universe), and, over the grade of millennia, they have influenced and borrowed from each other. Even since the end of the dynastic period (1911) and the establishment of the communist People's Republic (1949), which was oft violently hostile to religion, the influence of both Daoism and Confucianism in Chinese civilization remains strong.
Daoism and Confucianism arose as philosophical worldviews and ways of life. Unlike Confucianism, however, Daoism eventually developed into a self-conscious religion, with an organized doctrine, cultic practices, and institutional leadership. In part, because the doctrines of religious Daoism inevitably differed from the philosophy from which they arose, it became customary among afterward scholars to distinguish betwixt the philosophical and the religious versions of Daoism, some taking the latter to represent a superstitious misinterpretation or cariosity of the original philosophy. That critical view, however, is now mostly rejected equally simplistic, and most contemporary scholars regard the philosophical and religious interpretations of Daoism equally informing and mutually influencing each other.
The basic ideas and doctrines of philosophical Daoism are prepare along in the Daodejing ("Classic of the Way to Ability")—a piece of work traditionally attributed to Laozi only probably equanimous afterward his lifetime past many hands—and in the Zhuangzi ("Main Zhuang") by the 4th–tertiary-century-BCE Daoist philosopher of the same proper name. The philosophical concept from which the tradition takes its proper name, dao, is broad and multifaceted, as indicated by the many interrelated meanings of the term, including "path," "road," "way," "voice communication," and "method." Accordingly, the concept has various interpretations and plays diverse roles within Daoist philosophy. In its nigh profound interpretation, the Cosmic Dao, or the Way of the Cosmos, it is the immanent and transcendent "source" of the universe (Daodejing), spontaneously and endlessly generating the "10 thousand things" (a metaphor for the world) and giving rise, in its constant fluctuation, to the complementary forces of yinyang, which make up all aspects and phenomena of life. The Cosmic Dao is "imperceptible" and "indiscernible," in the sense of existence indeterminate or not any item matter; it is the void that latently contains all forms, entities, and forces of particular phenomena. Another important estimation of dao is that of the item "way" of a thing or group of things, including individuals (e.g., sages and rulers) and humanity equally a whole.
Daoist philosophy characteristically contrasts the Cosmic Dao in its naturalness, spontaneity, and eternal rhythmic fluctuation with the artificiality, constraint, and stasis of man guild and culture. Humanity will flourish only to the extent that the human being style (rendao) is attuned to or harmonized with the Cosmic Dao, in part through the wise dominion of sage-kings who practise wuwei, or the virtue of taking no activeness that is not in accord with nature.
More often than not speaking, whereas Daoism embraces nature and what is natural and spontaneous in homo experience, even to the point of dismissing much of Prc's advanced culture, learning, and morality, Confucianism regards man social institutions—including the family, the schoolhouse, the community, and the country—as essential to human flourishing and moral excellence, because they are the merely realm in which those achievements, as Confucius conceived them, are possible.
A lover of antiquity, Confucius broadly attempted to revive the learning, cultural values, and ritual practices of the early on Zhou kingdom (beginning in the 11th century BCE) as a means of morally renewing the violent and chaotic society of his day (that of the Spring and Fall Period) and of promoting individual cocky-cultivation—the task of acquiring virtue (ren, or "humaneness") and of becoming a moral exemplar (junzi, or "gentleman"). According to Confucius, all people, no affair their station, are capable of possessing ren, which is manifested when one'south social interactions demonstrate humaneness and benevolence toward others. Self-cultivated junzi possess upstanding maturity and cocky-knowledge, attained through years of written report, reflection, and exercise; they are thus assorted with fiddling people (xiaoren; literally "small person"), who are morally like children.
Confucius's thought was interpreted in various ways during the next 1,500 years past later philosophers who were recognized every bit founders of their ain schools of Confucian and Neo-Confucian philosophy. About 1190 the Neo-Confucian philosopher Zhu Xi published a compilation of remarks attributed to Confucius, which had been transmitted both orally and in writing. Known equally Lunyu, or the The Analects of Confucius, it has since been regarded every bit the about reliable historical account of Confucius'due south life and doctrines.
Source: https://www.britannica.com/story/what-is-the-difference-between-daoism-and-confucianism
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