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The Philosophical Ground of the Religions of Daoism & Confucianism

The Philosophical Ground of the Religions of Daoism & Confucianism. Mary I. Bockover Professor of Philosophy Humboldt State University Arcata, California, USA 12-26-06. Chapter 14 of Laozi’s Daodejing. What cannot be seen is called evanescent; What cannot be heard is called rarefied;

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The Philosophical Ground of the Religions of Daoism & Confucianism

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  1. The Philosophical Ground of the Religions of Daoism & Confucianism Mary I. Bockover Professor of Philosophy Humboldt State University Arcata, California, USA 12-26-06

  2. Chapter 14 of Laozi’s Daodejing What cannot be seen is called evanescent; What cannot be heard is called rarefied; What cannot be touched is called minute. These three cannot be fathomed And so they are confused and looked upon as one. Its upper part is not dazzling; Its lower part is not obscure. Dimly visible, it cannot be named And returns to that which is without substance. This is called the shape that has no shape, The image that is without substance. This is called indistinct and shadowy. Go up to it and you will not see its head; Follow behind it and you will not see its rear. Hold fast to the way of antiquity In order to keep in control the realm of today. The ability to know the beginning of antiquity Is called the thread running through the way. (D.C. Lau)

  3. Dao (Tao): The Way of the Universe

  4. Dao (Tao): The Way of the Universe • The source and sustainer of all

  5. Dao (Tao): The Way of the Universe • The source and sustainer of all • Gave birth to the One, and from the One came the two (yin and yang), and from the two came the 10,000 things (wan, or everything)

  6. Dao (Tao): The Way of the Universe • The source and sustainer of all • Gave birth to the One, and from the One came the two (yin and yang), and from the two came the 10,000 things (wan, or everything) • Gives rise to a “metaphysic” or cosmology that has Dao as the first principle and final end of all things

  7. Dao (Tao): The Way of the Universe • The source and sustainer of all • Gave birth to the One, and from the One came the two (yin and yang), and from the two came the 10,000 things (wan, or everything) • Gives rise to a “metaphysic” or cosmology that has Dao as the first principle and final end of all things • Is ultimate reality, so rarified that it cannot be perceived (or named)

  8. Dao (Tao): The Way of the Universe • The source and sustainer of all • Gave birth to the One, and from the One came the two (yin and yang), and from the two came the 10,000 things (wan, or everything) • Gives rise to a “metaphysic” or cosmology that has Dao as the first principle and final end of all things • Is ultimate reality, so rarified that it cannot be perceived (or named) • Entails “what is” and “what is not”, being and non-being, change and non-change, but is prior to the “opposites” -- is prior to all distinction and differentiation that we refer to as “life”

  9. Dao (Tao): The Way of the Universe • The source and sustainer of all • Gave birth to the One, and from the One came the two (yin and yang), and from the two came the 10,000 things (wan, or everything) • Gives rise to a “metaphysic” or cosmology that has Dao as the first principle and final end of all things • Is ultimate reality, so rarified that it cannot be perceived (or named) • Entails “what is” and “what is not”, being and non-being, change and non-change, but is prior to the “opposites” -- is prior to all distinction and differentiation that we refer to as “life” • Is referred to in “negative” or yin terms: as vacuity, being empty, receptive, what is not, what we don’t have, what we don’t know, what we can’t experience, what does not exist (at least in tangible form)

  10. Yin-Yang: Receptive-Creative

  11. Yin-Yang: Receptive-Creative • The One refers to the harmonious blending of yin and yang

  12. Yin-Yang: Receptive-Creative • The One refers to the harmonious blending of yin and yang • Metaphysically, the One is the “great ultimate” or unity of all Being

  13. Yin-Yang: Receptive-Creative • The One refers to the harmonious blending of yin and yang • Metaphysically, the One is the “great ultimate” or unity of all Being • This unity consists of “opposite” yet complimentary forces that optimally produce harmonious change in the world

  14. Yin-Yang: Receptive-Creative • The One refers to the harmonious blending of yin and yang • Metaphysically, the One is the “great ultimate” or unity of all Being • This unity consists of “opposite” yet complimentary forces that optimally produce harmonious change in the world • Dao is the normative “essence” of reality that drives such change

  15. Yin-Yang: Receptive-Creative • The One refers to the harmonious blending of yin and yang • Metaphysically, the One is the “great ultimate” or unity of all Being • This unity consists of “opposite” yet complimentary forces that optimally produce harmonious change in the world • Dao is the normative “essence” of reality that drives such change • Dao comes before the One too; before any distinction or differentiation

  16. Yin-Yang: Receptive-Creative • The One refers to the harmonious blending of yin and yang • Metaphysically, the One is the “great ultimate” or unity of all Being • This unity consists of “opposite” yet complimentary forces that optimally produce harmonious change in the world • Dao is the normative “essence” of reality that drives such change • Dao comes before the One too; before any distinction or differentiation • Spiritually, “knowing” the relation between yin and yang calls for a “mystical” experience beyond ordinary distinctions and words, an experience that cannot be named (can be thought of as simple and childlike too)

  17. Yin-Yang: Receptive-Creative • The One refers to the harmonious blending of yin and yang • Metaphysically, the One is the “great ultimate” or unity of all Being • This unity consists of “opposite” yet complimentary forces that optimally produce harmonious change in the world • Dao is the normative “essence” of reality that drives such change • Dao comes before the One too; before any distinction or differentiation • Spiritually, “knowing” the relation between yin and yang calls for a “mystical” experience beyond ordinary distinctions and words, an experience that cannot be named (can be thought of as simple and childlike too) • Dao is ultimately real, however, so rarified that it takes a direct spiritual experience for it to be understood

  18. Yin-Yang: Receptive-Creative • The One refers to the harmonious blending of yin and yang • Metaphysically, the One is the “great ultimate” or unity of all Being • This unity consists of “opposite” yet complimentary forces that optimally produce harmonious change in the world • Dao is the normative “essence” of reality that drives such change • Dao comes before the One too; before any distinction or differentiation • Spiritually, “knowing” the relation between yin and yang calls for a “mystical” experience beyond ordinary distinctions and words, an experience that cannot be named (can be thought of as simple and childlike too) • Dao is ultimately real, however, so rarified that it takes a direct spiritual experience for it to be understood • What is ordinarily experienced is the power (de) Dao has on life and the world we live in; in producing change that is harmonious or not

  19. The Way: Ultimate Spiritual Reality

  20. The Way: Ultimate Spiritual Reality • The Dao or Way of the World is tri-part: traditionally consisting of the way of heaven, the way of earth, and the way of humanity

  21. The Way: Ultimate Spiritual Reality • The Dao or Way of the World is tri-part: traditionally consisting of the way of heaven, the way of earth, and the way of humanity • Taoists redefine this traditional distinction by referring to a “Way” that is beyond ti’an or “heaven”, and by not deifying the way of humanity (rendao) as superior to the rest of creation (the many, myriad, or 10,000 things)

  22. The Way: Ultimate Spiritual Reality • The Dao or Way of the World is tri-part: traditionally consisting of the way of heaven, the way of earth, and the way of humanity • Taoists redefine this traditional distinction by referring to a “Way” that is beyond ti’an or “heaven”, and by not deifying the way of humanity (rendao) as superior to the rest of creation (the many, myriad, or 10,000 things) • Hence, Daoists focus on yin principles: earth (k’un), receptivity, and the feminine, childlike, simple, dark, empty, weak, paradoxical, mysterious, “changeless” or “actionless” aspects of life

  23. The Way: Ultimate Spiritual Reality • The Dao or Way of the World is tri-part: traditionally consisting of the way of heaven, the way of earth, and the way of humanity • Taoists redefine this traditional distinction by referring to a “Way” that is beyond ti’an or “heaven”, and by not deifying the way of humanity (rendao) as superior to the rest of creation (the many, myriad, or 10,000 things) • Hence, Daoists focus on yin principles: earth (k’un), receptivity, and the feminine, childlike, simple, dark, empty, weak, paradoxical, mysterious, “changeless” or “actionless” aspects of life • This is in contrast to the traditional Chinese focus on yang principles: heaven, creativity, or the masculine, sagely, cultured, light, full, strong, definite, tangible, everchanging and active aspects of life

  24. The Way: Ultimate Spiritual Reality • The Dao or Way of the World is tri-part: traditionally consisting of the way of heaven, the way of earth, and the way of humanity • Taoists redefine this traditional distinction by referring to a “Way” that is beyond ti’an or “heaven”, and by not deifying the way of humanity (rendao) as superior to the rest of creation (the many, myriad, or 10,000 things) • Hence, Daoists focus on yin principles: earth (k’un), receptivity, and the feminine, childlike, simple, dark, empty, weak, paradoxical, mysterious, “changeless” or “actionless” aspects of life • This is in contrast to the traditional Chinese focus on yang principles: heaven, creativity, or the masculine, sagely, cultured, light, full, strong, definite, tangible, everchanging and active aspects of life • In truth, yin and yang are different aspects of the same ultimate reality that we mistakenly distinguish as being separate in kind

  25. The Way: Ultimate Spiritual Reality • The Dao or Way of the World is tri-part: traditionally consisting of the way of heaven, the way of earth, and the way of humanity • Taoists redefine this traditional distinction by referring to a “Way” that is beyond ti’an or “heaven”, and by not deifying the way of humanity (rendao) as superior to the rest of creation (the many, myriad, or 10,000 things) • Hence, Daoists focus on yin principles: earth (k’un), receptivity, and the feminine, childlike, simple, dark, empty, weak, paradoxical, mysterious, “changeless” or “actionless” aspects of life • This is in contrast to the traditional Chinese focus on yang principles: heaven, creativity, or the masculine, sagely, cultured, light, full, strong, definite, tangible, everchanging and active aspects of life • In truth, yin and yang are different aspects of the same ultimate reality that we mistakenly distinguish as being separate in kind • For example, dark is really just less light, receptivity is essential to creativity, and, as death is a part of life, life is a part of death

  26. The Way: Ultimate Spiritual Reality • The Dao or Way of the World is tri-part: traditionally consisting of the way of heaven, the way of earth, and the way of humanity • Taoists redefine this traditional distinction by referring to a “Way” that is beyond ti’an or “heaven”, and by not deifying the way of humanity (rendao) as superior to the rest of creation (the many, myriad, or 10,000 things) • Hence, Daoists focus on yin principles: earth (k’un), receptivity, and the feminine, childlike, simple, dark, empty, weak, paradoxical, mysterious, “changeless” or “actionless” aspects of life • This is in contrast to the traditional Chinese focus on yang principles: heaven, creativity, or the masculine, sagely, cultured, light, full, strong, definite, tangible, everchanging and active aspects of life • In truth, yin and yang are different aspects of the same ultimate reality that we mistakenly distinguish as being separate in kind • For example, dark is really just less light, receptivity is essential to creativity, and, as death is a part of life, life is a part of death • Like Dao, death is darker than any mystery; is a mysterious change about which we know very little…

  27. Chuang Tzu (Zhuangzi) Chuang Tzu’s wife died and Hui Tzu went to offer his condolence. He found Chuang Tzu squatting on the ground and singing, beating on an earthen bowl. He said, “Someone has lived with you, raised children for you and now she has aged and died. Is it not enough that you should not shed a tear? But now you sing and beat the bowl. Is this not too much?” “No,” replied Chuang Tzu. “When she died,how could I help being affected? But as I think the matter over, I realize that originally she had no life; and not only no life, she had no form; not only no form, she had no material force (chi, qi). In the limbo of existence and non-existence, there was transformation and the material force was evolved. The material force was transformed to be form, form was transformed to become life, and now birth has transformed to become death. This is like the rotation of the four seasons, spring, summer, fall, and winter. Now she lies asleep in the great house (the universe). For me to go about weeping and wailing would be to show my ignorance of destiny. Therefore, I desist.” (ch. 18, 6:31b-32a; Wing Tsit Chan)

  28. Chapter 5 of Laozi’s Daodejing Heaven and earth are ruthless, and treat the myriad creatures as straw dogs; the sage is ruthless, and treats the people as straw dogs. Is not the space between heaven and earth like a bellows? It is empty without being exhausted: The more it works the more comes out. Much speech leads inevitably to silence. Better to hold fast to the void. (D.C. Lau)

  29. The Daoist Religious Experience

  30. The Daoist Religious Experience • Things come into being, and pass from being -- returning to Dao

  31. The Daoist Religious Experience • Things come into being, and pass from being -- returning to Dao • This is the way of life, and there is no “justice” in it; the way of life and the way of humanity are at odds because we have lost our way and cannot change Dao

  32. The Daoist Religious Experience • Things come into being, and pass from being -- returning to Dao • This is the way of life, and there is no “justice” in it; the way of life and the way of humanity are at odds because we have lost our way and cannot change Dao • Has practical consequences seen in our failing to live in accordance with the Way (what is against the Dao will surely perish)

  33. The Daoist Religious Experience • Things come into being, and pass from being -- returning to Dao • This is the way of life, and there is no “justice” in it; the way of life and the way of humanity are at odds because we have lost our way and cannot change Dao • Has practical consequences seen in our failing to live in accordance with the Way (what is against the Dao will surely perish) • Has religious consequences that run even deeper: for life and death are mysteries to be experienced instead of ideas to be confirmed

  34. The Daoist Religious Experience • Things come into being, and pass from being -- returning to Dao • This is the way of life, and there is no “justice” in it; the way of life and the way of humanity are at odds because we have lost our way and cannot change Dao • Has practical consequences seen in our failing to live in accordance with the Way (what is against the Dao will surely perish) • Has religious consequences that run even deeper: for life and death are mysteries to be experienced instead of ideas to be confirmed • Death is just another change that is a part of life and leads back to the void

  35. The Daoist Religious Experience • Things come into being, and pass from being -- returning to Dao • This is the way of life, and there is no “justice” in it; the way of life and the way of humanity are at odds because we have lost our way and cannot change Dao • Has practical consequences seen in our failing to live in accordance with the Way (what is against the Dao will surely perish) • Has religious consequences that run even deeper: for life and death are mysteries to be experienced instead of ideas to be confirmed • Death is just another change that is a part of life and leads back to the void • Daoist emptiness in not literally nothing though; non-being or non-change refers to a different way of beingand changing (like the yin-yang relation)

  36. The Daoist Religious Experience • Things come into being, and pass from being -- returning to Dao • This is the way of life, and there is no “justice” in it; the way of life and the way of humanity are at odds because we have lost our way and cannot change Dao • Has practical consequences seen in our failing to live in accordance with the Way (what is against the Dao will surely perish) • Has religious consequences that run even deeper: for life and death are mysteries to be experienced instead of ideas to be confirmed • Death is just another change that is a part of life and leads back to the void • Daoist emptiness in not literally nothing though; non-being or non-change refers to a different way of beingand changing (like the yin-yang relation) • This Way is mysterious, but can be experienced as beautiful, perfect, and complete (formless yet complete, latent in it are the forms)

  37. The Daoist Religious Experience • Things come into being, and pass from being -- returning to Dao • This is the way of life, and there is no “justice” in it; the way of life and the way of humanity are at odds because we have lost our way and cannot change Dao • Has practical consequences seen in our failing to live in accordance with the Way (what is against the Dao will surely perish) • Has religious consequences that run even deeper: for life and death are mysteries to be experienced instead of ideas to be confirmed • Death is just another change that is a part of life and leads back to the void • Daoist emptiness in not literally nothing though; non-being or non-change refers to a different way of beingand changing (like the yin-yang relation) • This Way is mysterious, but can be experienced as beautiful, perfect, and complete (formless yet complete, latent in it are the forms) • Daoism calls upon us to BE ALIVE -- to simply appreciate what it means to be living -- but paradoxically this is done by fully entering into the mystery as a lived experience

  38. Chapter 41 of Laozi’ Daodejing When the best student hears about the way He practices it assiduously; When the average student hears about the way It seems to him one moment there and gone the next; When the worst student hears about the way He laughs out loud. If he did not laugh It would be unworthy of being the way. Hence the Chien yen [an old proverb] has it: The way that is bright seems dull; The way that leads forward seems to lead backward; The way that is even seems rough. The highest virtue is like the valley; The sheerest whiteness seems sullied; Ample virtue seems defective; Vigorous virtue seems indolent; Plain virtue seems soiled; The great square has no corners. The great vessel takes long to complete; The great note is rarefied in sound; The great image has no shape. The way conceals itself in being nameless. It is the way alone that excels in bestowing and in accomplishing. (D.C. Lau)

  39. Daoist Principles & Practices

  40. Daoist Principles & Practices • An “ecology” of life

  41. Daoist Principles & Practices • An “ecology” of life • Daoist body cultivation: a nexus of interrelated & everchanging (yin-yang) processes

  42. Daoist Principles & Practices • An “ecology” of life • Daoist body cultivation: a nexus of interrelated & everchanging (yin-yang) processes • Disciplines for promoting health and long life

  43. Daoist Principles & Practices • An “ecology” of life • Daoist body cultivation: a nexus of interrelated & everchanging (yin-yang) processes • Disciplines for promoting health and long life • E.g, Taiji quan (Tai Chi) & Qigong (Ch'i-kung)

  44. Daoist Principles & Practices • An “ecology” of life • Daoist body cultivation: a nexus of interrelated & everchanging (yin-yang) processes • Disciplines for promoting health and long life • E.g, Taiji quan (Tai Chi) & Qigong (Ch'i-kung) • Purification of mind & body: to rarify spiritual energies (qi)

  45. Daoist Principles & Practices • An “ecology” of life • Daoist body cultivation: a nexus of interrelated & everchanging (yin-yang) processes • Disciplines for promoting health and long life • E.g, Taiji quan (Tai Chi) & Qigong (Ch'i-kung) • Purification of mind & body: to rarify spiritual energies (qi) • Respect for the natural interdependency of all things: for all things are what they are, only in relation to each other, and ultimately, in relation to the Great Dao “itself”

  46. Daoist Principles & Practices • An “ecology” of life • Daoist body cultivation: a nexus of interrelated & everchanging (yin-yang) processes • Disciplines for promoting health and long life • E.g, Taiji quan (Tai Chi) & Qigong (Ch'i-kung) • Purification of mind & body: to rarify spiritual energies (qi) • Respect for the natural interdependency of all things: for all things are what they are, only in relation to each other, and ultimately, in relation to the Great Dao “itself” • Goal to cultivate one’s “self” beyond the gross body and (as celestial immortals) to be in harmony with the subtle and mysterious transformations of the Dao (the dynamic unity of being or everchanging cosmic spiritual processes)

  47. Daoist Principles & Practices • An “ecology” of life • Daoist body cultivation: a nexus of interrelated & everchanging (yin-yang) processes • Disciplines for promoting health and long life • E.g, Taiji quan (Tai Chi) & Qigong (Ch'i-kung) • Purification of mind & body: to rarify spiritual energies (qi) • Respect for the natural interdependency of all things: for all things are what they are, only in relation to each other, and ultimately, in relation to the Great Dao “itself” • Goal to cultivate one’s “self” beyond the gross body and (as celestial immortals) to be in harmony with the subtle and mysterious transformations of the Dao (the dynamic unity of being or everchanging cosmic spiritual processes) • Daoists seek not to interfere with the natural rhythms of life; human life is seen as occurring within the larger patterns of the natural world and the whole cosmos

  48. Daoist Principles & Practices • An “ecology” of life • Daoist body cultivation: a nexus of interrelated & everchanging (yin-yang) processes • Disciplines for promoting health and long life • E.g, Taiji quan (Tai Chi) & Qigong (Ch'i-kung) • Purification of mind & body: to rarify spiritual energies (qi) • Respect for the natural interdependency of all things: for all things are what they are, only in relation to each other, and ultimately, in relation to the Great Dao “itself” • Goal to cultivate one’s “self” beyond the gross body and (as celestial immortals) to be in harmony with the subtle and mysterious transformations of the Dao (the dynamic unity of being or everchanging cosmic spiritual processes) • Daoists seek not to interfere with the natural rhythms of life; human life is seen as occurring within the larger patterns of the natural world and the whole cosmos • Alchemy & meditation aiming to reach material immortality; to rarify qi

  49. Confucian Religion: The Human Way Embedded in the Great Way

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