Reflection

In the writing of this paper, I gained a better understanding of both Taoism and Confucianism, the Chinese Theory of self, and the potential changing nature of the Chinese theory of self in todays world. In preparing for this essay, I read every reading that we had in class on both. Taoism and Confucianism in addition to reviewing my notes from our. class discussions on the subject. In addition, I did some research on JSTOR and a few general web searches to gain a better understanding of the difference in these two ideologies as well as a general picture of the Chinese theory of self. After writing my paper and during the process, I not only learned more about these ideologies objectively, I also learned a lot about myself and where I stand in terms of my view on the self. My conclusion in my paper reflects that realization in myself and also offers guidance to Chinese society. All in all, I feel like individual focused spirituality and development of the self without external influence truly gets at the meaning of spirituality and self in the first place.

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Philosophical debates constantly surface as the presence of religious ideologies continue making their impact on human life. Within the Chinese culture, Confucianism, Taoism, and Buddhism have all contributed to molding the theory of self within Chinese society. Focusing on Taoism and Confucianism, since they are indigenous to China, they both seem to contradict each other in their theories of the self even though they are both foundational aspects of Chinese culture.[1]Taoism emphasizes the importance of the individual and their journey towards spirituality.[2] However, Confucianism focuses on the relationship between individuals in society and those connections are what form the concept of self. The impact and focus that each has in Chinese society ebbs and flows with time, depending on the emperor or the state of affairs in the world at the time. However, today it seems that Chinese society is beginning to shift more towards an emphasis on individualist Taoist spirituality rather than a strict Confucian one. In my opinion, Taoism presents a theory that seems to be considerably more practical and controllable, meaning easier to achieve inner harmony and happiness, rather than the theory of self in Confucianism, which is considerably stricter and focuses on aspects that the individual cannot control. Through explaining the essence of both the Taoist spiritual tradition and then the Confucian spiritual traditions, it seems clear that when facing one another, the strict nature of Confucianism appears to be invasive when compared to the Taoist spiritual nature. When external influences attempt to constrict an individual’s spirituality for them, internally push back and unhappiness for the individual is likely to follow. As a result, the individualist Taoist tradition appears to offer a more all-encompassing way towards happiness for individuals within Chinese society. In order to support this thesis, in what follows I will explain the essence of each tradition and then bring to light the difference in the experience for the individual among each tradition. By the end, it will be clear that Taoism is considerably more individualist and less invasive than Confucianism, which indicates that Taoism would likely promote more happiness within Chinese society.

In Taoism, mystical naturalism and the Tao, or the way, provide guidance for the individual to understand the self and their place in the cosmos. There are three essential energies in the Taoist belief system, which are Ching, or sexual energy, Ch’i, breath, vitality or life energy, and Shen, the center of all emotions, thoughts and mental dispositions.[3] In order for Taoists to become closer to the way and maximize the presence of these energies, they could perform breathing techniques, physical exercise, sex between loved ones, and meditation, each act helping to promote the movement of these various energy forces, within the individual, towards harmony. The concepts of Yin and Yang plays a role in the journey towards harmony where each individual understands that there should be a level distribution of all energies and not too much either good or bad energy. All of these things play into the Taoist theory of self, where their ideal of salvation for the individual “is fundamentally ‘medicinal’ rather than religious in both intention and structure.”[4] Rather than trying to achieve self-transcendence into a consciousness that is other worldly, Taoists seek to achieve harmony with the energy that is amongst all things and they understand that “He who knows nature’s laws is enlightened.”[5] All in all, Taoism reflects a quite simple life and endorses “a self that seeks peace, health and longevity through the harmonization of one’s life with the ‘way’ of nature.”[6] Clearly, this way of life seems to be much more of a personal and free flowing journey towards harmony rather than the strict social confines of Confucianism, which may not always correspond to all individuals’ spiritual preferences.

In Confucianism, social interactions and conceptions define the self, and ultimately through social interactions individuals develop an understanding of themselves that help them eventually master their being. Confucianism believes that all things possess a “heavenly nature” and that, due to that fact, all humans have a similar nature. More specifically, all humans have an “ethical imperative…to love one another.”[7] Additionally, the Confucian theory of self reflects that the human being is the intersection of Yin and Yang, earth and the heavens at the point of harmony, which emphasizes both the importance of the Yin and Yang but also that the self is seen as both material and spiritual. However, they believe that the mind is not separate from the body but rather that the two are intertwined. And so, in order to become a “perfect man” and individual must master the following six virtues: Jen (humaneness), I (righteousness), Li (ritual propriety), Chung (loyalty), Shu (reciprocity) and Hsiao (filial piety).[8] These virtues and whether an individual possess them are defined by their transactions and interaction with his or her fellow human beings. Thus, the fundamental focus of the theory of self is “the place of the individual in a web of interpersonal relationships,” and essential emphasizing that the self has little meaning outside human relationships.[9] That concept, the role that others play in the spiritual journey of an individual, is where Taoism and Confucianism clearly diverge, and I believe that Taoism’s theory of self that excludes the importance of social influence leads to a spiritual journey that enables the individual to be much more accurate in actually figuring out who they are. The reason being that external influences are excluded, which then allows for an individual’s mind to shape the self in a form that is truly self-satisfying rather than a reflection of society. Though reflecting society is not always negative, those individuals who seek alternate paths towards spirituality would not be forced to follow a strict set of principles and would rather be allowed to pursue a freer path towards spirituality.

Today, due to various social and economic changes in China, with “radical changes in the family and occupational structure,” there is developing a new sense of Chinese self.[10] Typically aligning with the Confucian theory of self, where the individual would be submissive to authority and focused on others, China has begun to move away from their traditional way. As contemporary Chinese scholar Godwin Chu suggests, “The new Chinese self is not as strongly anchored in enduring family relations and traditional values as in the past but leans more toward relations built on what appears to be a utilitarian and material basis…[and] a degree of personal autonomy asserted that was unknown in the past.”[11] Clearly, China is slowly moving away from traditional Confucian thought, which makes sense due to the inherent toll that defining the self through others could take on an individual.

In conclusion, the Taoist focus on the individual since what “is good for one individual might not be good for another, or good for a single individual at different times. . . .Therefore, rather than dogmatically maintaining constant standards, one should be prepared to flexibly adjust one’s attitudes in relation to the needs of the current situation.”[12]Taoism’s focus on the individual journey rather than strict Confucian principle seems likely to promote more individual happiness. The reason being that those who would want to provide themselves with strict boundaries could and those who do not like that life would not have to. In China today, they possess a culture deeply imbedded with the Confucian ideology, however, there is evidence suggested by the Chinese scholar Godwin Chu, that the theory of self in Chinese society is changing.[13] I suggest that China, through starting to align more with the Taoist ideology and supporting individuals in creating their own spiritual journey towards harmony rather than emphasizing the views of others, could both be more practical and promote more individual happiness.

[1] Brian Morris, Anthropology of the Self: “Taoism, Confucianism and the Chinese Self – The Individual in Cultural Perspective” (Chicago: Pluto Press, 1994), 96-97.

[2] Anna K. Seidel, Michel Strickmann, “Daoism,” (Encyclopedia Britannica: Encyclopedia Britannica, Inc., 2019). https://www.britannica.com/topic/Daoism. Accessed April 10, 2020.

[3] Morris, 111.

[4] Morris, 108.

[5] Morris, 110.

[6] Morris, 111.

[7] Morris, 112.

[8] Morris, 113.

[9] Morris, 115.

[10] Morris, 117.

[11] Morris, 117.

[12] Bernard Down, “Death in Classical Daoist Thought,” Philosophy Now Issue 27, 2000. https://philosophynow.org/issues/27/Death_in_Classical_Daoist_Thought.

[13] Brian Morris, Anthropology of the Self: “Taoism, Confucianism and the Chinese Self – The Individual in Cultural Perspective,” 117.