A basic theory of tao philosophy (original) (raw)
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The idea of the Absolute permeates every cultures and regions of this world. People tend to think that this kind of “Absolute” is one that explains the grand narrative of reality. We can call this by many names and it depends upon the culture which we belong. Some things we should consider in this paper is how to find the “Absolute” and how can it be attained. This “Absolute” some would say is the one who beginning and end of all things. Lao Tzu and Zhuang Zi would describe it differently from the Western lexicon later in this introductory part of this paper. Taoism entered into three phases in history of Ancient Chinese Philosophy. First was Yang-Chu, second was Lao Tzu and the Third is Zhuang Zi. They are known for their contribution for Taoist school of thought. This school is one of the strongest rival against Confucianism as what Confucius had said in his “Analects” as “yin che”, or “those who obscure themselves.” (XIV, 39.) But the Taoists consider themselves more than the reclusive individuals. They were those “individuals” which retain their personal purity as a backlash against the aristocracy of Confucian school of thought. It was Lao Tzu who gives ‘Tao” as a concept of “Absolute” if we should use the Western lexicon. Thinkers of School of Names gave importance to the study of names were they could give names to the reality. What is actual for these “philosophers” were they could give everything what they saw in reality in terms of names. In contrast with that Lao Tzu gave the idea of “Unnamable”. He said: “The Tao that can be comprised in words is not the eternal Tao; the name can be named is not abiding name.” Words cannot expressed the “Tao” because it is unnameable which is similar to the Neo Platonists concept of “The One” as nameless. Zhuang Zi in the final chapter of his book, “The World” gave an idea of the “Tao” from Lao Tzu’s perspective. He expounded it by explaining it that from the “Tao” comes “Tai” and it is also the “Tao” itself. But since what is appearing is that changes but the “Tao” which is the principle of reality cannot change. With expounding Lao Tzu’s thought, he had said that the “Tao” is related to our nature as beings. Like Lao Tzu’s thought this principle is the beginning of all things. From these “Tao” came the ‘Te” after that which all things came into existence, then our natural ability is capable of being who we are. If the “Te” is exercised freely, then it is possible there is happiness. This is our internal nature. Following it would lead to happiness. Following what is of human whims and passions cause pain and evil. However, all things have different natures and abilities. One of the chapters of his book tells the story of two birds that have different size. Taking from these lines: “The duck’s legs are short, if it will lengthen them it will feel pain. The cranes legs are long, if we try to shorten them, the crane will feel grief.” (Chapter 8). The relationship of “Tao” to man as individuals is one of the main idea of Taoist school of thought. For those who belong to this school, the concept of “individuality” is much more important than the role of individual to the collective sphere (except in socio-political theories of Lao Tzu and Zhuang Zi).
Fairhaven College, Independent Study, 1997
This paper was the product of an ambitious Independent Study wherein I read 19 books on or related to Taoism. The paper closes with the vital realization: "Creation (Yang) and Manifestation (Yin) are distinct complementary movements epitomized in the cycle of the seasons: From Winter Solstice to Summer Solstice, the advance of Yang creates new forms; from Summer Solstice to Winter Solstice, Yin consolidates, returns to the root, and nurtures what has thus been created." This lesson is contained within the larger metaphysics of the Mother of the Universe - TAO - and is even more relevant in these opening days of the Gaianthropocene. The outwardly-projecting-from-an-ego-center act of Creation is exalted in Western civilization whereas mastering the subtle art of Manifestation will often produce more desirable, refined, sustainable results. This is the essence of the teaching of TAO.
History of Religions, 1993
$19.95 (paper). "Dans le Mystere, il est un autre Mystere", dit Lao zi, maintes fois cite par les maitres qui ajoutent: "Dans le souffle il est un autre Souffle", "Dans le corps il est un autre corps." Plus on extrait l'int6rieur de l'interieur, plus on obtient un element "pur", "reel." [ISABELLE ROBINET] Lao-tzu's sense of the mystery within the mystery, or the theory of a truer reality within the real that was elaborated by later Taoists, is an idea not all that far removed from the analytical quest to identify an essential unity underlying some tantalizing set of diverse phenomena. Of course, no Taoist master has clarified how to determine whether the inner mystery or reality one has glimpsed is the mystery or the reality. Rather, they imply that yet another mystery always lurks within the ever-retreating heart of things. One might idly wonder whether this is the principle behind all nature, behind the processes of human perception, or just behind the social dynamics of creating knowledge. This ethos-and its attendant dilemmas-inform the two books under review here, Isabelle Robinet's Histoire du taoi'sme des origines au XIVe siecle and Livia Kohn's Taoist Mystical Philosophy: The Scripture of Western Ascension. Certainly scholars in Taoist studies have worked hard to penetrate the obvi ous and outermost layers of mystery. In the last few years alone there hav been a number of major efforts to define, organize, and communicate the man developments in research. The late Anna Seidel's comprehensive survey, "Chronicle of Taoist Studies in the West 1950-1990," is an impressive an
Valerie Andrews reviews David H. Rosen’s Clouds and More Clouds. The author explores Rosen’s use of the Japanese literary forms, haiku and haibun, as a means of documenting the inner life. Rosen’s poetry mirrors the search for enlightenment and also echoes Jung’s impulse to “kill the hero,” as recorded in his dreams and visions prior to World War I. This review considers the tenets of Taoism, in particular, the emphasis on living in harmony with nature, as a thread that runs through Rosen’s previous works (The Tao of Jung and The Tao of Elvis).
Indigenous religio-philosophical tradition that has shaped Chinese life for more than 2,000 years. In the broadest sense, a Taoist attitude toward life can be seen in the accepting and yielding, the joyful and carefree sides of the Chinese character, an attitude that offsets and complements the moral and duty-conscious, austere and purposeful character ascribed to Confucianism. Taoism is also characterized by a positive, active attitude toward the occult and the metaphysical (theories on the nature of reality), whereas the agnostic, pragmatic Confucian tradition considers these issues of only marginal importance, although the reality of such issues is, by most Confucians, not denied.
An introduction to Chinese philosophy
2006
This comprehensive introduction to early Chinese philosophy covers a range of philosophical traditions which arose during the Spring and Autumn (722-476 BCE) and Warring States (475-221 BCE) periods in China, including Confucianism, Mohism, Daoism and Legalism. It considers concepts, themes and argumentative methods of early Chinese philosophy and follows the development of some ideas in subsequent periods, including the introduction of Buddhism into China. The book examines key issues and debates in early Chinese philosophy, cross-infl uences between its traditions and interpretations by scholars up to the present day. The discussion draws upon both primary texts and secondary sources, and there are suggestions for further reading. This will be an invaluable guide for all who are interested in the foundations of Chinese philosophy and its richness and continuing relevance.
The Tao Te Ching [Laozi] /Lao-tzu Metaphysics (What is existence?)
2017
As Chinese philosophies enter the global marketplace, Taoist ideas are emerging with greater frequency. In order to make Zhou Dynastic Taoist ideas accessible to Western acculturated readers, a more conventionally "Western" approach to a key Taoist text, the "Tao Te Ching/Dao De Jing" by Lao Tzu/Laozi. Therefore, in this paper, I will examine the foundational metaphysics presented in the Tao Te Ching. Lao Tzu contends that the Tao transcends all conditions, all conceptualization and naming, presenting an inherent conundrum. I argue that by evoking an a-rational and experiential discourse, the Tao Te Ching attempts to impart impressions of The Tao. By this, an example is set forth of the paramount value of wei-wu-wei (naturally derived action) as a greater means to achieving understanding than the more didactic approach favored by Lao Tzu's contemporary Confucius (Kung-fu-tzu) and the thinkers that followed him. These two schools of thought share cosmology theories: e.g., The Tao, ch'i [qi]气, yin/yang 阴/阳 and te [de] 德. However, their prescriptions for appreciating and harmonizing with these forces are mirror images of one another. In examining Taoist metaphysics through a more Western philosophical lens, I attempt to give the reader a way to extract deeper meaning from the Tao Te Ching.
The Principle of Oneness and Field-Being Philosophy
In this paper, we show the close relationship between Field Being Philosophy and the Basic Theory of Tao Philosophy. The Basic Theory of Tao philosophy is based on the Principle of Oneness. We discuss the synergy of the two formalisms shows another way to appreciate Art of Appropriations. The Field-Being concepts are discussed in terms of the Principle of Oneness. The Basic Theory of Tao Philosophy clearly supports a common pattern of truth and may provide additional understanding of the Field Being Philosophy. In this report, we discuss the relationship between the Principle of Oneness of Tao Philosophy and the Field Being Philosophy. We limit ourselves to the concepts discussed in the Art of Appropriations by Professor Tong 1 (referred to as the Field-Being Philosophy in this paper) and show how they may be related to the Principle of Oneness, as proposed in A Basic Theory of Tao Philosophy 2 ( referred to as the Basic Theory). Section 2 describes the fundamental principles of Tao...
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