Ahangzi Chapter Summaries

Ahangzi Chapter Summaries
Zhuangzi
Zhuangzi lived during the fourth–second century from 369–286 BCE. He was a philosopher set on
embracing wisdom and striving to enjoy a good life even though the world is full of violence.
Zhuangzi's philosophical writings teach us why freedom is important. He longs to be set apart from
the society and the political obligations of everyday life. Looking for a main theme proved to be
difficult while reading Zhuangzi and several of the chapters in our textbook. I pondered many
possible themes such as Transformation, and the Stages of Life, or the fact that Death is just a
continuation of life. All of these themes can be found throughout the Zhuangzi's inner and outer
chapters. However, I eventually decided to make the main theme of my paper, Freedom. After much
time and thought I found that freedom can be achieved in transformation, death, and knowledge.
Zhuangzi writes his ... Show more content on Helpwriting.net ...
In one chapter Zhuangzi uses the cicada to show the lesser knowledge, he later uses the morning
mushroom to show the greater knowledge. The chapter titled free and easy shows that creatures with
shorter life spans cannot possibly know of things that happen after their existence. A cicada has no
possible way of knowing all that the autumn or winter know. The chapter also brings to our attention
that creatures with longer life spans possess greater knowledge (Sturgeon). Zhuangzi uses several
examples of greater and lesser knowledge along with the cicada and the little dove. He also uses the
twilight and the dawn. Zhuangzi also uses the caterpillar which counts five hundred years as one
spring and five hundred years as one autumn. The caterpillar has "greater knowledge" than a
creature who has less time on earth. A greater knowledge has potential to lead to a greater
understanding of the universe. Additionally, this greater understanding leads to free thinking
therefore, knowledge is
... Get more on HelpWriting.net ...

Daodejing Essay
Complied during the Warring States Period, the Daodejing is widely known as one of China's
famous philosophy literature. This text reflects the general lament of a civilization that has been
worn down from war and seeks to find peace by teaching people how to live by "the Way". From a
war–torn perspective, the Daodejing deems war and government corruption as evil and traces them
back to greedy and power–hungry motives. As a successor to Confucius, it still carries some of his
ethics. Because of its mystical overtones, it has acquired a large variety of interpretations. Its main
teaching is if a person does nothing, then peace will be restored; it is the concept of non–action or 无
为。When a person does not try to interfere and allows things to ... Show more content on
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This text often emphasizes the Heaven as the supreme power over everything below it. In contrast to
Heaven, which represents purity, power, and righteousness, Zhuangzi depicts humanity as people
that interfere with the natural way, like their punishment for criminals, as well as creative beings that
can come up with ideas about the world and themselves, like knowing what is right and what is
wrong. Although he accepts the Dao, he does not believe that people can truly learn the Dao by
thought or books. Instead, using one's intuition and prior experience is a greater teaching tool than
studying about the Way. Zhuangzi's text is intended to make the people aware that trying to learn the
purpose of life is a fruitless task. He teaches that there is a time to talk and a time to think, and he
even encourages to do both. His idea of the ideal man is a someone whose actions make him a
perfect example for human morality. In Daoism according to Zhuangzi, the ideal man, also known
as Zhenren 真人, was associated with perfect or wise person. Because of his perfection, the ideal
man accomplished endless life and enduring fame. He was not subject to the lowly desires and
dangers of the earth. In some cases, the ideal man is used to define a Chinese philosopher because of
their wisdom and heightened spirituality. Other translations for the Zhenren were the "enlightened
one" or the "Spiritual

Similarities Between Mengzi And Shuangzi
Mangzi and Zhuangzi, both very influential Asian philosophers, have very differing opinions on
how one should might respond in an adverse situation such as a child in danger or a parent dying.
While Mengzi believes that human nature is good and someone in either of these situations would
feel bad, Zhuangzi takes a different perspective in which he accepts life as it is and would not
respond in a negative way if confronted with these situations.
To understand how Mengzi believes a human responds in certain events such as a parent dying or a
baby in danger, it is crucial to understand his metaphor of Sprouts. Mengzi believes that humans
have internal innate capacities of benevolence, righteousness, wisdom and propriety which he refers
to as ... Show more content on Helpwriting.net ...
Zhuangzi employs the idea of perspective in his ideology. Exemplifying perspective through the
relativity of beauty, " People say that Mao Qiang and Lady Li are beautiful. But if fish saw them
they would dive deep, if birds saw them they would fly high, and if deer saw them they would cut
and run" (216). He points out that even if humans generally agree that she is a beautiful person,
animals do not have the same perspective of beauty that we do and may find her disgusting. He links
this to critique Mengzi's sprouts of virtue, saying that the sprouts of benevolence and righteousness
look at right and wrong objectively, while Zhuangzi believes that right and wrong are relative to the
perspective that you take. He believes that people who are perfected can shed their perspective and
see that there is no right or wrong, there just is, and once you can embrace it, you can "mount the
clouds and mists, straddle the sun and moon, and roam beyond the four seas. Death and life make no
difference to them, how much less the sprouts of benefit and harm" (217). Embracing the
subjectivity of perspective is liberating and allows one to view the world much

Nt1310 Unit 1 Case Study Answers
Misplacing items happens to every individual throughout their lives. For Melissa, she happened to
misplace her keys. In order to find her keys, Melissa must know something about them. It is in my
view that Melissa does not know anything about her keys because she lacks knowledge that they are
missing as well as how to find them. Given the scenario, there is a plausible belief that Melissa has
concerning the whereabouts of her keys. The belief is that her keys are somewhere in her house. We
know this belief is true because, at the end of the scenario, Melissa pulls her keys out of the coffee
table drawer. However, for Melissa, the belief is plausible as she could have wasted time searching
her house when her keys were not actually there. In ... Show more content on Helpwriting.net ...
Rather, when she found her keys in the drawer, it was more of a lucky guess. Yet again, the lack of a
process has led to this conclusion. There are a couple of processes Melissa could use to have
knowledge–how according to a weaker standard. The first is retracing her steps. With this, Melissa
would recall the previous hours to determine if her keys were left somewhere or completely lost.
She could even instill the help of a friend. Another process is using technology. In today's world,
there are trackers that tag a set of keys and sends information to an app on a smartphone. Melissa
could use this information to determine the whereabouts of her keys rather than aimlessly searching.
While Melissa does not have any knowledge concerning the whereabouts of the keys, the question
of whether Melissa is using reason throughout the scenario remains. Reason is critical in making
daily decisions. In general, Melissa is lacking reason in all aspects of the scenario. This is not due to
the fact that Melissa is female. According to Margaret Atherton, reason is not a gendered concept.
Rather, reason is needed in all genders to aid in making appropriate decisions and living the best life
possible (Atherton 32). Through her view of Cartesian reason, Atherton explains why reason is not a
gendered

How China Has Experienced Different Social And Political...
China has experienced different social and political systems with more than 5000 years of recorded
history, including feudalism, semi–feudalism, semi–colonialism and socialism. Ideologies and
polices regarding disabled people in China have shifted in conjunction with the progress of Chinese
social systems. This section overviews the key changes in the twentieth century. This era of change
is explored in two periods: Period before People's Republic of China (up to 1948), PRC and the
Great Cultural Revolution (1949¬ –1977). 5.2.1 Period before People's Republic of China (up to
1948) In the past, physical difference was not identified negatively as a result. Well knowen deities
often had some specialty of their facial features and body ... Show more content on Helpwriting.net
...
He sniffed the odour and it was enough to make man drunk for three days. It turns out to be a
completely unusable tree, said Zhuangzi, "and so it has been able to grow this big. Aha!–it is this
unusableness that the Holy man makes use of!" –Zhuangzi, In the World of Men Mr Lame–
Hunchback–No–Lips talked to Duke Ling of Wei, and Duke Ling was so pleased with him that
when he looked at normal men he thought their necks looked too lean and skinny. Mr Picher–Sized–
Wen talked to Duke Huan of Qi and Duke Huan was so pleased with him that when he looked at
normal men he thought their necks looked too lean and skinny. Therefore, if virtue is pre–eminent,
the body will be forgotten. –Zhuangzi, The Sign of Virtue Complete However, by the second
century, literati such as Cai Yi (132–92) recognized people with different physical appearances as
outsiders, as non–Chinese. They were represented ugly low (short) and not worthy of attention. In
the art of physiognomy, a sign of an inauspicious personal destiny could be interpreted by a notable
physical appearance. A sixteenth–century popular encyclopaedia recorded a method to identify
criminals on physical appearance. Yet, in ancient China, literature records could be found are very
little about either medical cases of or social attitudes towards people with disabilities. Even they
have been recorded, they often are represented as consequence of a cause of families and religious
organizations. In

Daoism : A Concept Of Good And Evil
Daoism Daoism is synonymous with Taoism; in this religious philosophy, the way of nature is
central theme of life. It was founded by Lao Tzu in 500BC in China. Lao is believed to have
authored the "Dao de Jing", which details the Daoist beliefs. Dao is a concept, a way, a principle that
will lead a person to a happy, peaceful life. Dao can be achieved by incorporating the Three Jewel of
Taoism that are humility, simplicity and compassion in one's life. According to Dao, de Jing "The
Way to Heaven is to benefit others and not to injure".15 Further, there is no concept of good and
evil, the Dao is simply the universe, which is perceived as a self– sustaining entity that generates
energy called qi. Like other Chinese traditions, Daoist also have great reverence for the spirits of
ancestors as well as spirits of nature that is plants, animals, rivers, etc. 16 This qi is divided into the
yin and yang which refer to the opposite and complementary forces in nature. The dark female
aspect and the light male aspects both which are dynamic and symbolized the ever changing but
perfectly balanced forces of the universe. They stand for the cycles in life that is creation and death,
hence transforming into one another ultimately creating the qi in the universe, which is the
substance all existence is comprised of. These forces reflect the central concept that all existence is
made of the same substance that is qi and humans are merely a small part of a much larger complex
cosmos. The

Summary Of Chapter Two Of Zhuangzi
Chapter two of "Zhuangzi" is about understanding yourself and everything around you that
influences you. It starts out with a conversation between two people talking about wind and how it
interacts with the rest of the world. The rest of this piece seems to have this theme of equality or
opposites. When something is brought up so is the opposite of it like yin and yang. It is referring to
how they cannot exist without the other. There's always the idea that you cannot have "that" without
having "this" too. Another part is if "this" happens then does this mean that "that" is obsolete? The
idea they want to get across is that they'll both always exist no matter what. You'll never be able to
get rid "this" and just keep "that". The terms I didn't

What Does Yin Yang Mean
Yin–Yang as the symbol of unity
A famous symbol known by all is the Yin–Yang this is one leading idea commonly used in different
schools all through the history of Chinese philosophy. Just as many other Chinese ideas the
inspirations of yin–yang are easy identify, but the theoretical implications are difficult to understand.
Besides the opposites in the understanding, use, and assumption of yin–yang, three ordinary terms
simplify almost all theories of the Chinese philosophy.
In Chinese culture Yin–Yang was very important to them and three terms they followed and
understood are, first yin–yang is the coherent fabric of nature and mind. Second, Yin–yang is the
interaction of the growing and fading in the cosmic and human realms. The third and final term is
Yin–yang is perceived as a method of togetherness making sure there is a continuous balance
between all things. As the Zhuangzi (Chang–tzu) says "The highest for Yin is freezing as Yang
highest for would be boiling. Zhuangzi or better known as Master Zhang has the understanding that
the coldness comes from the Heavens and the warmth comes from the Earth. With the way these two
intertwine it forms peace, so in a way it gives life to all things. Even though nothing is seen this may
be the law for everything."(Zhuangzi, Chapter 21). ... Show more content on Helpwriting.net ...
It was used in the ancient I Ching ( The Book of Changes ).There are many ideas on what the
symbol means, but the most original coming from Taoist cosmology would be that the circle is a
representation of unity with the color of the halves meaning feminine and masculine energy. It is
believed that the way the two energies come together is the birth of the Five Elements and the Ten–
Thousand Things. The shape of the symbol consist of a movement that of a kaleidoscope. This
movement represents the ways Yin–Yang are equally ascending, codependent, and always becoming
one

Freedom And Naturalism From Zhuang Zi And Cao Xueqin 's Works
Freedom and Naturalism:
The Common Idea of Freedom in Both Zhuang Zi and Cao Xueqin's Works
Zhuang Zi was famous for his Daoism ideas, which were recorded in Zhuangzi, the foundational
text of Daoism; whereas Cao Xueqin was famous for his Story of the Stone. They are all opposed to
Confucianism, to complicated social norms and to success including fame and wealth. But what is
strange is that skepticism or naturalism in both works are also integrated part of Chinese philosophy,
and usually is essential part of the society.
First, both Zhuangzi and Story of the Stone hold the banner of naturalism and freedom. In Zhuangzi,
the idea of freedom and human nature is the main focus. Zhuangzi is very skeptical to Confucianism
which puts great emphasis on social rankings, orders and politeness. A famous story is that Zhuangzi
laughed and played drums when his wife died, which is right the opposite of Chinese culture. People
thought he was a maniac but he believed that his wife is lucky since she no longer needs to deal with
all the meaningless stuff in human world and gets back to where she comes from – nature.
Moreover, Zhuangzi believed that a primitive way of life might help people to get closer to nature
and thus get to know well about the life. Readers could hardly find very detailed illustration of
people's daily life. Zhuangzi is very good at using animals and other littile stories to mock people's
stupidity when they are anxious about fame and wealth. Actually, Zhuangzi may

Analysis Of Heart Fasting By Chuang Tzu
This passage, "It is easy to keep from walking; the hard thing is to walk without touching the
ground... You have heard of flying with wings, but you have never heard of flying without wings.
You have heard of the knowledge that knows, but you have never heard of the knowledge that does
not know"(Chuang Tzu), illustrates the difficulties of people's communication in the world. Here,
Chuang Tzu is using Confucius' words to explain his own views on dealing with people or things
near you. In the sentence, Confucius is trying to tell Yan Hui that to be able to live in the world, he
has to be "selfless", which is to forget everything and forget the existence of one's self. In order to
reach "selflessness", people need to learn how to do "Heart fasting" which is a spiritual sublimation
and spiritual fasting, not just a kind of ritual. "Heart Fasting," is letting people clean their minds,
avoid all kinds of distractions, stop being cranky, and calm their hearts down. Confucius is trying to
tell the world to put every pressure down because if there is too much burden in a human's heart,
there is no way to deal with things well. When doing something, there will be gains and losses. If we
care about gain and loss, we will lose the real us. We have to forget everything and understand that
putting something down is not a loss, but a way to pick it up better. In the book Chuang Tzu says,
"Your life has a limit but knowledge has none. If you use what is limited to pursue what has no
limit,

Religion Essay
Brandy O'Neal
Professor Howard
Philosophy (PHIL) 1304
22 February 2015
Taoism
One of the most talked about discussions in the world is religion. Across the world, you will find
numerous religions, some more prominent than others and some more extreme than others. Religion
is fundamental in so many places and cultures in the world today. Religion helps people understand
the meaning of life or discern the origin of life. Countless people across the world invest their entire
lives into their beliefs and their religions. To say that religion is influential in the world today is an
understatement. There are many major religions across the world, but in China, there are five major
religions: Buddhism, Confucianism, Taoism, Islam, ... Show more content on Helpwriting.net ...
The story continues that Laozi retired from his job and was carried by an ox traveling to far west of
China. "At the western border, Laozi was recognized as an esteemed scholar and prohibited from
crossing until he had written down his teachings. The result was the Daodejing, a short book of
about five thousand Chinese characters." More stories were later told about Laozi, but none were
known to be factual, including Laozi ascending into the sky. Laozi later became known as a god,
"the human incarnation of the Dao." He is still considered a god and worshipped today by many
Daoists. The Daodejing is used today as the central scripture by most Daoists. The title can be
translated as "the classical book about the Way and its power." The Daodejing, also known as the
Tao Te Ching, has a significant impact on the Chinese culture today (Molloy). Another significant
contributor to Daoism was Zhuangzi (Chuang Tzu). His writings, called Zhuangzi, are a collection
of creative writings. It is composed of sever "inner chapters," which are thought to be authored by
Zhuangzi, and twenty–six "outer chapters," which have unknown authorship. The writings are
centered around "the need for harmony with nature, the movement of the Dao in all that happens,
and the pleasure that we can gain from simplicity". The most famous writing tells of Zhuangzi's
dream of becoming a butterfly. "This story hints that the boundary between reality and the

Where Does Robot End And Human Begin?
With the rapid development of new technology, what will it mean to be human in the future? Human
is defined in many ways, but the defining part of our humanity is our mind. The most important part
of our humanity is the brain, Mentally Disabled people think differently to the majority and are
therefore put into a separate category to others. People existing in other realities are still human, the
decisions they make and the way they think are still human. Robots imitating the human mind are
perceived as mostly human. In a blind test an AI was voted 59.3 per cent human, while the humans
themselves were rated just 63.3 per cent human. The question of our humanity is one that has
befuddled philosophers and scientists alike for many years. But the problem exists where in the
future, we will need to ask. Where does robot end and human begin? The defining characteristics of
a person are constrained within their brain. Social deviants are placed separately to the rest of
everyone and a different set of rule apply when you are interacting with them. People who are
mentally ill or disabled have a different mind or way of thinking to the rest of us and are treated
differently from the majority of humanity. People who have an exceptional intelligence are also
treated a similarly. They are sometimes given special names such as D.R. and are taken from the rest
of the students after school to be given a separate education to the rest of us. Anyone with a different
way of thinking

How Does Zhuangzi Make Sense Of Suffering In A Dao-Driven...
Bypassing Suffering
Although people tend to see that Zhuangzi is immune from suffering by embracing everything and
accepting whatever happens to them, they risk oversimplifying the complex question of suffering
that Zhuangzi tries to grapple with. In fact, even Zhuangzi who supposedly achieved the status of a
sage suffers from distress due to his wife's death. Therefore, impetuously assume that one
completely bars suffering by following the Dao is at least inaccurate. To clarify how Zhuangzi
makes sense of suffering in a Dao–driven world, this essay is focused on answering the question
How Zhuangzi deals with the problem of suffering. It turns out that Zhuangzi manages to bypass
mental suffering by adhering to virtue.
Generally, there are physical pain and mental pain in ... Show more content on Helpwriting.net ...
It generally means "to understand what you can do nothing about and to be content with it as with
fate." Fate here can be interpreted as the natural movements of the Dao, which drives the whole
universe and our world forward. Zhuangzi's calm reaction to his wife's death demonstrates that
understanding and obeying fate enable Zhuangzi to retain virtue and therefore bypass the sorrow of
losing his beloved wife. Despite his initial sadness, Zhuangzi is able to remind of himself that death
is merely the natural continuation of life and a return to the source of creation. In this sense, for
Zhuangzi, the process from birth to death is not so much different from the progression of the four
seasons. Elsewhere in Zhuangzi, the same idea that obeying fate alleviates mental pain is also
emphasized. For instance, "I received life because the time had come; i will lose it because the order
of things passes on. Be content with this time and dwell in this order and then neither sorrow nor joy
can touch you." Recognizing and accepting the unchangeable, in other words, zhiming (知命)
allows us to see past the suffering that sometimes seems

Personification In Zhuang Zi
Zhuang Zhou, better known as Zhuang Zi to most, is a philosopher that mainly advocates Daoism.
His teachings, being mainly Daoist, do echo parts of Laozi's teachings, together with his
improvisations and thoughts. His teachings come in the form of metaphorical stories, adopting the
techniques of personification of various important concepts that reflects Zhuang Zi's outlook on life
and its many entities. Alike Laozi, Zhuang Zi has a passive view regarding the gain of knowledge.
Knowledge, to Zhuang Zi, is attained slowly and naturally, and cannot be forced upon an individual
neither can it be rushed. The best way to attain the Way is to be natural and to do and say nothing. In
Chapter Two of Zhuangzi (Zhuangzi; translation, Watson), Zhuang ... Show more content on
Helpwriting.net ...
He believes that we should view the world as the "one breath", and the "sage", one that is held in
high esteem, "never ceases to value oneness." The things that one views as opposites are actually
complementary, as are life and death. Zhuang Zi suggests that "Life is the companion of death, death
is the beginning of life", and the choice of diction "companion" creates a complementary effect,
which reveals the cycle–like structure of life and how Zhuang Zi views life as a whole. Once more,
this holds a similarity to what Laozi advocates. To Laozi, the Dao is an undifferentiated whole, one
that "goes round but does not weary". Zhuang Zi concludes the metaphorical story by stating that
"Do–Nothing–Say–Nothing is the one who is truly right", while "Wild–and–Witless" only "appears
to be so". "Knowledge" and the "Yellow Emperor" are "nowhere near it" because they know. From
this, one can conclude that Zhuang Zi believes in harnessing knowledge passively but not ceasing to
put a value to it, for that is not what the Way is about. Zhuang Zi draws distinction between "Do–
Nothing–Say–Nothing" and "Wild–and–Witless", showing how the former is the right one while the
latter only "appears to be" right. From this, one can hence infer that Zhuang Zi places importance on
being intelligent, and the only reason why there is no answer from "Do–Nothing–Say–Nothing" is
because there is nothing to be said and known about the

Zhou's Zhuangzi Essay
The work Zhuangzi, is a book that was authored by Zhuang Zhou during 476–211. Chapter two of
the book consists of a number of intricate and complicated allegories, including metaphors and
allusions that deliver abstract arguments on topics such as truth, or the Way, opposites, or the hinge
of the Way, and a number of other topics. However, one of the most perplexing and fascinating
characteristics of the chapter is how his writing illuminates a number of the limits of language.
Throughout the chapter, Zhou illustrates how language, and the thoughts formatted with it, are
limited and, in a way, ineffectual at thoroughly expressing the characteristics of different things. One
point that can be interpreted from Zhou's writing in regards to ... Show more content on
Helpwriting.net ...
Zhou points out the importance of classifications by stating, "[It is enough that] morning and
evening we have them, and they are the means by which we live. Without them we could not exist;
without us they would have nothing to take hold of." (793). Though the classifications given to
things are limited, they are still necessary due to the fact that humankind has to agree on certain
things to function in an ordered society. For instance, Zhou's statement of morning and evening
being the means by which we live illustrates the need for classifications to be affixed to phenomena.
Without being able to communicate and agree on when morning and evening take place, people
would have difficulty structuring their day and society would suffer. Also, without the concept of
dates, a number of other issues would arise, such as an inability to make plans for things to occur in
the future. Without the concept of time, and the classifications affixed to it, like days and years,
humankind would not be able to exist in the same way as it does. Zhou also points out that concepts
like time are human creations, and without humankind to take hold of, it would cease to exist in the
same way. Because of this, both become essential to the other, and if one ceased to be so would the
other. This

Taking On Multiple Perspectives For An American Adult
The idea of taking on multiple perspectives can be applied to many scenarios, from making
decisions as the president of a nation to running a day care. One of the most accessible perspectives
for an American adult is the small business. By engaging in the perspective of other people at a
business you either work at or are a customer at, you gain a certain understanding that makes you
more relaxed and more pleasant. For example we can take an almost universal experience in the
developed world, ordering food at a fast food restaurant.
Let's say there is a line of customers during the lunch rush at your average fast food restaurant. The
line is taking extraordinarily long because there is only one person running the register and one
person ... Show more content on Helpwriting.net ...
Next in line is person B. Person B realizes that everyone in line is there for food and must be just as
hungry as they are. He realizes that there are only two employees and that they are working very
hard to serve as many people as they are, perhaps they have been in that situation. Person B has a
greater understanding of the perspective of those around him and in turn is much calmer than person
A.
This example of taking on multiple perspectives shares in Zhuangzi's philosophy but is different
from his examples. The closest example would be the story of the butcher. "A good butcher changes
his chopper every year because he chips it. And average butcher changes it every month because he
breaks it" (Zhuangzi, ch.3). This is demonstrating two people, doing essentially the same thing, but
the way they do it makes their life more or less difficult. As the butchers gain a greater
understanding of the oxen they become more proficient.
"When I first began cutting up oxen, I did not see anything but oxen. Three years later, I couldn't see
the whole ox. And now, I encounter them with spirit and don't look with my eye ... That's why after
nineteen years the blade of my chopper is still as though fresh from the grindstone."(Zhuangzi,
Ch.3)
In the restaurant example person B is a better customer than person A. In something as simple as
being a customer it is safe to say that becoming irrationally upset would be analogous to

Compare Buddhism Vs. Taoism
Eneliz Grullon
June 23,2017
Buddhism Vs. Taoism
Words
Buddhis Vs. Taoism
Introduction: Religions can vary in many different ways , such as practices , worship , founders ,
ultimate goals and world views. Buddhism and Taoism both have different world views and beliefs.
Buddhism is the belief in the Buddha and find the gate way into Nirvana . On the other hand Taoism
is also another Chinese religion. Taoism belief is to reach ones potential immortal state and become
one with the Tao. Although these two religions are both Chinese , they have a lot of differences that
may conflict each other's beliefs and way of thinking.
(1) The founder of Buddhism was the Buddha . The Buddha was born in Nepal as the prince of a
palace , where he was known as Siddhartha. His life span was from about c.563 to c.483. He lived
and a life in "paradise" with wealth but decided to give everything away . At the time of his birth his
mother died , causing him to experience suffering at an earlier time in life. Although he was born a
prince , he realized that being a prince didn't fulfil his happiness cure his suffering. He decided to go
on a spiritual search to find the answers to his questions. He believed there was more to human
existence than just power and pleasure. At the age on 29 , he decide to leave the palace and begin his
search. He attempted to purify himself by not eating or drinking anything . In other words he
practiced fasting to find out our reason for suffering. He sat cross–legged

Daoism Analysis
I like to speak from experience most of the time. This is what happened, this is what I should have
done, or this is what I did, are phrases I use every day. Daoism teaches to let go of that thinking.
That I should not allow these experiences be baggage that influences my "now". This is thinking in
the past, and colors my perspective of things.
Zhuangzi teaches that a true, open mind can only be reached by letting go of the past and emotion.
Just as my learning to from removing the past experience references from my mind, I also need to
learn to control my emotions toward people and situations in general. These emotions influence my
approach to life. It keeps me from truly enjoying others, and experiences of today.
From the understanding

Taking On Multiple Perspectives For An American Adult
The idea of taking on multiple perspectives can be applied to many scenarios, from making
decisions as the president of a nation to running a day care. One of the most accessible perspectives
for an American adult is the small business. By engaging in the perspective of other people at a
business you either work at or are a customer at, you gain a certain understanding that makes you
more relaxed and more pleasant. For example we can take an almost universal experience in the
developed world, ordering food at a fast food restaurant. Let's say there is a line of customers during
the lunch rush at your average fast food restaurant. The line is taking extraordinarily long because
there is only one person running the register and one person cooking the food. Out of the people
waiting in line there is one noticeably irritated about the entire situation, let's call that person, person
A. Now person A is only thinking about themselves, they are hungry and were not expecting such a
long line. With every passing moment they become more and more upset about how long it is
taking. Once person A finally gets their food they are upset with everything, the people in front of
them in line, the person taking their order, and the person cooking to food, they food they got even
though it is exactly what they ordered, and they want to talk to a manager. The manager comes out
of a back room and listens to the customer complain about the poor service apologizes, and then
person A leaves in a

Classical Chinese Ethical And Political Theory
Malcolm Johnson
Prof. Michael Puett/TF: Peng Yin
Ethical Reasoning 18: Classical Chinese Ethical and Political Theory
October 17, 2016
Essay #1: "The Daodejing"
In "The Daodejing," Laozi, similar to many prominent Chinese philosophers before and after his
time, discusses his unique perspective of the "Way." There is much controversy, however, regarding
whether Laozi was the actual author of this text or was even a real person, and "his" work is thought
to have been a composite. (For the purpose of clarity, throughout this paper, the author(s) of "The
Daodejing" will be mentioned as Laozi.) Laozi's vision of the "Way" is exceptionally challenging to
define using words because of its metaphysical nature. Although this term is somewhat difficult to
envision, it is what mankind should aspire and take action to be aligned with. According to Laozi, in
"readings in Classical Chinese Philosophy," the "Way" (or dao) is the "source, sustenance, and ideal
state of all things in the world" (Laozi 158). It can be best thought of as the underlying guiding force
of all events that occur in the universe, and mankind is closer to the "Way" when they realize that all
things are interconnected and have an effect on one another. As might be expected, this vague
definition isn't a foolproof depiction of the eighty–one chapters in the "Daodejing," but one is able
to grasp a basic understanding of Laozi's ineffable doctrine. Although numerous chapters are
meaningful and could provide

Beijing, People 's Republic Of China Essay
Taoism in china Omar Rmaili University of Business and Economics 2016 Beijing, People's
Republic of China Introduction Taoism is a very broad movement, it isnt a doctrine as such, nor a
belief system, but is more like a personal experience. It is a way of living and understanding the
world, away from the systematization and dogmas, which caused numerous trends. It was the
historian Sima Tan (or Sima Qian) in the –I century who brought together all these trends under the
name of "Taoist school" in his "Historical Memoirs". From its beginnings we can distinguish a
philosophical Taoism from a shamanistic or mystic Taoism, later and very different from these, a
religious and ritual Taoism. The origins of mystical Taoism are not known exactly, the tradition goes
back to the mythical Yellow Emperor (Huang di), this is the reason it was known as Huang–Lao
school. Originally a mixture of soothsayers, archivists and "men of techniques" known as "Fangshi"
who devoted themselves to divination, meditation, ecstatic journeys and the pursuit of longevity and
immortality through physiological techniques and body exercises. This Daoism reappeared with
force several times later in the first and second centuries. It should be noted that immortality does
not refer to an immortal soul,(western style), but to the control of the body 's tendency to decay and
decompose, through alchemy sought drugs to prolong life. Philosophical daoism developed from the
IV century, during

Analysis Of The Book ' The '
Zhuangzi is one of the few defining figures of Chinese Taoism. He was probably the author of only
some parts of the text that is found today and considered as a source of inner spirituality. The
chapters are only the first seven chapters of the text. Most of his work was written and compiled by
other thinkers and followers of his who had similar views yet different speculative bearings. The
work of the founding figures of Taoism when compared is a puzzle. The life of Zhuangzi can only
be surmised from the present text. However, the text fails to provide confirmation to the traditional
story which has been speculated upon for centuries. Archeological evidence and discoveries, on the
contrary, make it plausible that Zhuangzi was the ... Show more content on Helpwriting.net ...
This article will mainly regard Zhuangzi as a philosophical discussant managing the focal
philosophical issues in his unique circumstance. He imparts both phrasing and foundation
presumptions to the next major philosophical figures. Specifically, we won 't presuppose that Taoists
change the importance of two from its typical moral sense to a, particularly Taoist, supernatural
sense. Any mystical properties of a tao will, I expect, be those conceivable to ascribe to a manual for
conduct (Zhuangzi).
In the story, an ox carcass was being carved by Cook Ding upon the instruction of Lord Wenhui.
"With each touch of his hand, heave of his shoulder, step of his feet, thrust of his knee – whop!
Whish! – He wielded his knife with a whoosh, and every move was in rhythm" (Zhuangzi).
Zhuangzi work is a major book, which revolves around an indistinguishable scope which Xunzi
failed to encounter. In any case, the work is much more assorted and disarranged than the Xunzi and
its real thoughts substantially harder to abridge. In this segment, we will attempt to catch essential
premises of the Zhuangzi, and the techniques Zhuangzi utilizations to lead us towards tolerating
them. Zhuangzi 's central system as an essayist appears to have been to undermine our collective
thoughts of fact and incentive by guaranteeing an extremely radical type of actuality and esteem
relativity. For Zhuangzi, on Laozi, all values that people hold dear – great and terrible;

Zhuangzi's Skepticism
Aristotle always believed that there was a greater good above all of us that was a key part of
humanity. After some time, it finally came to him. Aristotle believed that the greatest good for
humans is that of happiness. Aristotle talked about all the key parts of being a human was and
thought that being a human meant contemplative activity and "identifying living well and doing well
with being happy." (Aristotle 569). While trying to justify his claim, Aristotle mentioned and talked
abut all the other goods out in the world. He talked about how every good seems to not have an end.
That in most things we do there is a cycle and it really never ends. For instance you get paid then
you go to the grocery store to get food. You get the food because ... Show more content on
Helpwriting.net ...
The overall point of Zhuangzis skepticism is that there is always going to be things that we are not
certain of and there are always going to be limitations in our knowledge. One of the interesting
things that Zhuangzi talks about his a dream he once had where he was a butterfly. The dream was
so vivid that the overall point was that since "there is no mark by which we can determine whether a
given experience is a dream or reflective of reality, we cannot tell from our own point of view
whether we are justified in believing anything ( Zhuangzi 323 ). In other words there is really no
telling what is true or not if we can have dreams that are so vivid. Now something that is interesting
is that both Desecartes and Zhuangzi make the point about dreaming in regards to skepticism.
Descartes also talks about when dreaming he does not even know what is fake and what is in fact
reality. Apart from the similarity there is one major deference that separates Descartes from
Zhuangzi argument for skepticism is that they are talking using skepticism for two different things.
Descartes uses skepticism for knowledge while Zhuangzi uses it more for ethics to help people live
a better life and to protect them from

Analysis Of Laozi 's ' The Daodejing '
In "The Daodejing," Laozi, similar to many prominent Chinese philosophers before and after his
time, discusses his unique perspective of the "Way." There is much controversy, however, regarding
whether Laozi was the actual author of this text or was even a real person, and "his" work is thought
to have been a composite. (For the purpose of clarity, throughout this paper, the author(s) of "The
Daodejing" will be mentioned as Laozi.) Laozi's vision of the "Way" is exceptionally challenging to
define using words because of its metaphysical nature. Although this term is somewhat difficult to
envision, it is what mankind should aspire and take action to be aligned with. According to Laozi, in
"readings in Classical Chinese Philosophy," the "Way" (or dao) is the "source, sustenance, and ideal
state of all things in the world" (Laozi 158). It can be best thought of as the underlying guiding force
of all events that occur in the universe, and mankind is closer to the "Way" when they realize that all
things are interconnected and have an effect on one another. As might be expected, this vague
definition isn't a foolproof depiction of the eighty–one chapters in the "Daodejing," but one is able
to grasp a basic understanding of Laozi's ineffable doctrine. Although numerous chapters are
meaningful and could provide substantial analysis, this paper will focus in on Chapter Twelve.
Ultimately, this chapter adequately and efficaciously compresses the teachings of "The Daodejing"
into

Chuang Tzu Essay
Discussion on making all things equal from the inner chapters of Chuang Tzu by Aven Fisher
Through comparing different translations of the same texts one can get an idea of the meanings for
the Chinese words used by Chuang Tzu in his work. In comparison to the English language the
difference in the translations of the text gives the impression that the Chinese words used are much
broader terms and must be simplified before we can describe them in English. This paper will assess
the second section of the Chuang Tzu, specifically Discussion on making all things equal translated
by Burton Watson.[1] The Chuang Tzu does not read in straightforward manner by any comparison
to English literature. ... Show more content on Helpwriting.net ...
What way do I have of knowing that if I say I know something I don't really not know it? Or what
way do I have of knowing that if I say I don't know something I don't really in fact know it?[6] The
second teaching in Discussions on making all things equal seems to be an important element in the
Chuang Tzu. It is more obvious than some of the obscure lessons and begins with an almost
introductory sentence, Watson's translation reads; "Do you know what all things agree in calling
right?" Wang Ni explains that the values of each creature are incredibly different and of course he
doesn't know what each creature considers right. The message in the story seems to signify that
wrong and right are so complicated that they practically don't exist. Finally in the chapter, Chuang
Tzu introduces a concept that translates as the Transformation of Things.[7] The concept is
illustrated through the story of Chuang Chou dreaming he were a butterfly. This concept of a
questionable reality is fascinating and mysterious and it gives an idea of where Chuang Tzu was
coming from with his abstract descriptions and ideas. It seems common among many translations of
the second chapter that Discussions on making all things equal bears the message that there is no
right or wrong in the teachings of Chang Tzu as it is repeated several times. To go even further one

Zangzi Chapter Summaries
In Zhuangzi, Huizi told Zhuangzi there is a big tree that is useless. Zhuangzi said, "There is nothing
it can be used for, how could it meet with hardship?" (Zhuangzi, Book 1) . Zhuangzi's point is that
something that seems useless can be itself useful. The uselessness of the tree is useful to the tree as
it made it free from harm. Zhuangzi used the cases of "fox and weasel" and "yak" for comparison in
this passage. Fox and weasel are agile, but their agility eventually caused them to fall into traps. The
yak seems so useless it cannot even catch a rat, but this enabled the yak to survive (Zhuangzi, Book
1). Since the tree is useless, it does not fit into any use, and it evaded the threat from being cut,
therefore it can stay untouched. In another passage in Zhuangzi, there was a giant tree so big that
can hide thousands of oxen, but Carpenter Shi said that it is so useless that it cannot be made to
anything useful. The tree appeared in ... Show more content on Helpwriting.net ...
Zhuangzi's idea is good for surviving in chaotic and dangerous times. In Zhuangzi, Zhuangzi was
once invited by Chu to work for it, but Zhuangzi refused the invitation by saying that he would
rather be an alive turtle dragging his tail in mud than becoming a dead turtle that were kept honored
(Zhuangzi, Book 17). Zhuangzi knows that being involved in serving a king can bring him danger
and hardship, so he chose to stay free and unharmed, rather than showing his talent and putting
himself at risk. Being useful can be dangerous. One example is Yang Xiu (楊修) in Han Dynasty,
who showed great talent and wits when serving his master Cao Cao (曹操), but his usefulness did
not bring him anything but death, as the unrestrained showing–off of his ability was hated by Cao
Cao, it resulted in Yang Xiu being put to death. It shows that Zhuangzi's idea is correct in the sense
that being too useful may lead to danger, as you are more likely to be targeted by

Confucianism Daoism
Taoist principles have continuously shaped the teachings of martial arts. Transcribed in literature,
the art of martial arts was symbolically represented through supernatural images of the assassin, the
Xia character, and the knight errant. Although Confucianism, Legalism, and Daoism all influenced
the establishment of the martial value within martial arts, Daoism functions as the greatest influence
within martial arts that is observable through literature and film. The portrayal of martial arts
throughout time demonstrates Taoist principles that emphasize both supernatural and philosophical
elements. Beginning in 722 B.C.E, Confucianism and Daoism co–existed to produce Chinese
traditions in ancient China. Although they were divergent extensions of ... Show more content on
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As an early form of martial arts, Tai chi emphasizes a softer and internalized approach to achieving
Dao. While practicing Tai chi, one must internalize themselves in relation to their environment. The
basis of Tai chi revolves around the idea that the human body functions as a microcosm of the
universe. By understanding one's qi–energy flow–one attains the capacity to function like the
universe. The goal of Tai chi is to harness the energy (qi) of nature itself and bring it into the body.
As a result, bringing the natural energy of the environment into the body will produce a balance and
thus, improve mental and physical health. The art of Tai chi and its emphasis on the connection
between the cosmos and the individual's body heightens the Taoist idea that everything that exists
has a source or a reason behind its existence. Furthermore, since the human body exists as a
microcosm of the universe, it has the potential to develop and function similarly to the universe.
This connection between the internal and external body can be examined through the Taoist
representation of the human

René Descartes Meditation On First Philosophy
How do you know you are not dreaming in this specific moment? Or that you are actually living a
real life rather than being in a virtual reality simulation or an illusionary world being deceived by a
demon? The answer is you don't. There is no certain way of knowing if you are dreaming or living,
unless you believe in an almighty God who does not deceive. Everything known to mankind is
based off of our senses. The way we interpret reality is contingent on our senses, just like our
dreams. René Descartes, a French philosopher and mathematician concluded that our senses can be
misleading. In Descartes book Meditation On First Philosophy, Descartes talks about understanding
if you are dreaming or living. He says "...were I not a man who is accustomed to sleeping at night,
and to experiencing in my dreams the very same things, or now and then even less plausible ones, as
these insane people do when they are awake" (Descartes, Vol. 3; p 14). A dream makes a dreamer
feel as if they are carrying out actions in an awaken state. We do not realize we are dreaming during
a dream. If ... Show more content on Helpwriting.net ...
God believers believe that God does not deceive. Considering this, one would trust that they are in
the right conscious state when they are awake and dreaming, and not twisted between the two
dimensions. Descartes however concluded that our senses are untrustworthy. "Surely whatever I had
admitted until now as most true I received either from the senses or through the senses. However, I
have noticed that the senses are sometimes deceptive; and it is a mark of prudence never to place our
complete trust in those who have deceived us even once"(Descartes, Vol. 3; p 14). Therefore, unless
you believe in an almighty God, considering how our senses can be unreliable, and both reality and
our dreams depend on our senses, there is little to no definite way to know if you are in one realm or
the

Definition Essay On Happiness
"When I was 5 years old, my mother always told me that happiness was the key to life.When I went
to school, they asked me what I wanted to be when I grew up. I wrote down "happy". They told me I
didn't understand the assignment, and I told them they didn't understand life.(google.com/images)"
Unlike John Lennon, some see happiness as a shallow goal in life. Some think wisdom, self–
improvement, or improving the world is more worthwhile and unselfish. Yet philosophers
throughout history still thought it was important enough to spend time and energy exploring the way
to reach it. Even today, people are still on a constant search for it, whether consciously or
subconsciously. Happiness is more than just a feeling, it is its own entity with meaning, ... Show
more content on Helpwriting.net ...
Happiness is fluid, inconstant, and achievable. However, it cannot be reached through any one true
way. Depending on who you are, there will be a different path you choose to take towards
happiness. Or, if you make happiness a life commitment, there is no specific process that will help
you progress any better than the others. Happiness cannot be found in any one thing because it is not
any one thing. Happiness is an entity with significance in history, meaning, and scientific backing. It
is not even complicated. Happiness can be achieved by anyone looking for it. And in the words of
Polish actress Izabella Scorupco, "The most simple things can bring the most

Daoism: A Journey Essay
By traditional accounts, Daoism, or Taoism as it is also known, was founded during the sixth
century BCE in China under the influence of the legendary philosopher Lao Tzu and the Tao Teh
Ching (Coogan 222), but, as with every religion, this origin has been questioned (Jurji 24). The
validity of Lao Tzu has been brought into question, and many believe the Tao Teh Ching is actually
the work of several authors in one compilation of ideas thought well before the sixth century or even
fourth century, BCE (Coogan 222). Notoriously hard to define, Daoism has taken many shapes over
the years and is as much as a way of life as a religion. Although there is a enormous amount of
literature involved with Daoism, the Daoist canon itself contains ... Show more content on
Helpwriting.net ...
It is, but it isn't. It is everything and nothing all at once, and those who know it do not speak of it. It
is the origin of all we know and all returns to the Dao, but it is unknowable. It is part of us, but it is
beyond us. The Tao Teh Ching seeks to teach of something that is unteachable, and it is upfront in
that contradiction. Simply or not simply put, "The Tao is like an empty bowl,/ Which in being used
can never be filled up./ Fathomless, it seems to be the origin of all things./ It blunts all sharp edges,/
It unties all tangles,/ It harmonizes all lights,/ It unites the world into one whole./..." (Laozi 9) and
"Man follows the ways of the Earth./ The Earth follows the ways of Heaven,/ Heaven follows the
ways of the Tao, / Tao follows its own ways," (Laozi 55). It is what it is, it is hard to define, and if
an individual truly believes in the Dao then they don't attempt to explain it away. Over and over
throughout the Tao Teh Ching, there is advice and insight beyond trying to explain the inexplicable
and a pecking order so to speak. From the truth of warfare (Laozi 69–71) to the emphasis on wu–
wei, or action through non–action (Laozi 143), and living serenely and harmoniously with nature
(Laozi 65) and the world (Laozi 105), Daoism as a lifestyle and a religion has drawn many of its
defining characteristics from the Tao Teh Ching. Its proverbs and

Relationship Between Tian And Human
The relationship between "Tian" and human When it comes to "Tian", most Chinese people regard it
as nature or heaven, but there are much more different cognition advocated by traditional Chinese
philosophers. For instance, Mencius believes that "Heaven" is an absolute ruler and it is the destiny,
which human is unable to change in any case. (A.T.Nuyen 2013) On the contrary, Xun zi thinks that
nature runs automatically and regularly. In order to live a life of happiness and richness, people are
supposed to actively make an efficient use of it. (Chan 1963) Apart from these two concept
mentioned above, Zhuang zi put forward another completely different idea. He suggests that human
and nature should co–exist peacefully without rivalry or any ... Show more content on
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(A.T.Nuyen 2013) During the Warring States period, people did not have other choices but follow
what heaven managed for them as they were asked, and they were also told not to change anything.
No matter what kind of unfair things they were suffering, they were convinced to follow the fate
because that was heaven's word. Although both of Mencius and Xun zi acquired knowledge from
Confucian school, they were not in agreement on "Tian". In Spring and Autumn period, Xun zi held
the opinion that heaven ran regularly and it did not exist or cease to exist for the sake of anybody.
(Chan 1963) What's more, Xun zi thought that human could try to analyzing the regularity of
heaven. Once people mastered it, they would gain greatly. They could play an active role in their
live and make a use of the regularity for the benefit of human beings. (Janghee 2005) Compared to
Mencius and Xun zi, Zhuang zi has a totally different idea about "Tian". Zhuang zi thinks that
heaven and human, as well as Dao are interlinked. To some degree, they roll into one. And there is
an interesting story about Zhuang zi. One day he had a dream of himself becoming a butterfly and
when he woke up, he could not figure out whether the butterfly dreamed about him or he dreamed
about a butterfly. What Zhuang zi really wants to tell us through this story is that human is supposed
to live with nature peacefully and harmoniously. (Yao 2013) What is more, I think it

How Did Taoism Influence Chinese Culture
Taoism is a religious, philosophical and ritual tradition originating in around the 3rd or 4th century. I
plan to pursue how the religion was affected by the culture in which it arose. Specifically focusing
on the fact that there are no real deities in Taoism. How Taoism, or Daoism, was shaped and
influenced by Chinese culture, as well as presenting how Daoism has formed and prospered in
Chinese civilization with both Confucianism and Buddhism as an influence. The teachings of the
Dao De Jin, or Tao Te Ching, and other religious text will be explored in the context of societal
influence.
According to Littlejohn Taoism is commonly acknowledged as "the oldest indigenous philosophic–
spiritual tradition of China and one of the most ancient of the world's spiritual structures." As one of
China's largest religions, a feat that it shares with both Confucianism and Buddhism, Taoism has
tremendous influence on the cultural, social, and political life of the Chinese. The teachings of the
Taoist peoples with their philosophically oriented worldview specifically draw from their texts the
Tao Te Ching, the Zhuangzi and the Liezi, which have a lot of interpretations and translations into
multiple languages.
The formation of Taoism came after the ruling house of Zhou had lost its authority; increasing
violence between the states plagued the rulers and aided those contending for imperial power.
Increasing crisis in ancient Zhou culture and budding erosion of Confucian rituals performed by

Xunzi Influence On Human Nature
Xunzi was a follower to the Confucian philosophy that was an influence to the work Xunzi would
contribute into 32 essays. As he was the first Confucian philosopher to convey his views in an
organized manner all on his own, with clarity and specific reasoning. Xunzi's famous claim was that
human nature is evil, and that man's only source of goodness comes from years of training. As a
cultural specific philosophy Xunzi would maintain a constant explanation that human nature would
be acquired at birth, where human nature is similar to animalistic nature when it comes to following
an instinctual. But with society, human nature would be refined by a civilized influence, Xunzi
would mention "Blue dye is gotten from the indigo plant, and yet it is bluer than the plant. Ice comes
from water, and yet it is colder than water. Through steaming and bending, you can make wood
straight as a plumb line into a wheel. The gentleman learns broadly and examines himself thrice
daily, and then his knowledge is clear and his conduct is without fault." (pg. 248 Ch. 1) from this
passage, Xunzi would explain that what we gather and we treat or mold into comes from something
that was once wild and natural. So too does a human being, wild and natural, that can be treated and
molded into a more useful and fully functional individual capable of being disciplined in morality.

The Discipline of Chinese Painting: An Internal Reflection...
When one comes into contact with a Chinese painting, the style is almost instantly recognizable. The
attention to detail, craftsmanship, and vast depictions of elaborate landscapes appear to pay homage
to mother earth in an attempt to reach a state of eternal balance with nature and life. Before this
equilibrium could be achieved, one must attain internal discipline. This was required before one
began mastering their brushwork in Chinese culture. In Mai Mai Sze's "The Way of Chinese
Painting," 1959, New York: Vintage Books, Random House, Sze discusses the philosophy known as
Daoism/Tao, or "the way." Before one became a skilled painter, one trained in the personal
disciplines of poetry, art, calligraphy, and internal ... Show more content on Helpwriting.net ...
Mai Mai Sze presents a logical methodology breaking down the often–misunderstood complexity of
Daoism. Sze describes tao "in the simplest sense...path" (The Way of Chinese Painting, 17).
Continued, "Step–by–step progress requires care and deliberation and, by extension, careful and
deliberate conduct or behavior from an inner motivation." This journey was not something one
could accomplish overnight; instead it is understood as a way of living out ones life to the fullest.
This journey was not only into one's own mind, but also into what surrounds them. Including tools,
control of the medium was a necessity, just as restrain over the sensitivity of the brush was needed
when writing Chinese characters. A minor error in a character could change the entire meaning of
the symbol. Symbols are often associated with Chinese culture. From the calendar year to writing,
Chinese symbolism is utilized significantly. One symbol often recognized by the Western world is
the Yin Yang; however the meaning is often misunderstood. The theory of the Yin Yang is presented
as a balance between Male Principle (sun, right) and Female Principle (moon, left). As the two
converge inward, they also radiate outward reflecting the ideology of Tao itself. This development
of proportion and attention to fine detail required

Poetry Comparison Of Daoism And Confucianism
The process of making philosophical reflection in Song poems, generally, is how the poets detach
themselves from public affairs, and complete the self–realization through everyday experience. By
doing so, the intrinsic beauty and wisdom within everyday life will be reflected in poetry. Using Su
Shi's two poems as samples, I will interpret this basic process as the circulation between Daoism and
Confucianism. And the transcendence will be marked as the end of this process of circulation, where
the syncretism of Daoism and Confucianism is finalized, with Daoism acts as the extension of
Confucianism, and bigger ideas are realized instead of secular experience. I will start with two
sentences Su Shi said. The first is his plaint, after his ... Show more content on Helpwriting.net ...
"The sages trace out the admirable operations of Heaven and Earth, and reach to and understand the
distinctive constitutions of all things." Daoism holds the idea that the ultimate achievement one can
accomplish is not to make any progress, but return back to one's originality and nature. Furthermore,
the "nature" of human being is originally the same as the "nature" of sky, water, or swan. And as
there is intrinsic beauty and wisdom within the everything, the only thing sages need to do, is to
detach the narrow and secular "ego" from their everyday experience, and to "trace out" a broader
"self" which connection to the "otherness", the "Heaven", "Earth" and everything. Generally looking
through the life of Su Shi, he had ambition encouraged by Confucianism, but the unpredictable fate
reduced that Confucian part in the secular or social level. And thereby, the other Daoist half was
increasing, with Su Shi's exile, or "travel" across the country. He embraced the "utter wonder" that
was not artificially made, and born in the nature without judgement. So, the philosophical reflection
shown in his poetry, is actually a spiritual transcendence of his unsatisfactory ambition or
Confucianism, through the intrinsic value of himself and every natural scenes, or

Confucianism : Ziran And Wuwei
Like Confucianism, Daoists offer two principles to cultivate oneself: ziran (自然) and wuwei (无
为). Ziran has been widely translated to mean self–so. Laozi explains what self–so may mean when
he tells his followers to "open yourself to the Tao, then trust your natural responses; and everything
will fall into place." As Robert Eno, Associate Professor of Early Chinese History and Thought at
Indiana University, puts it, "The inhabitants of the Natural world are 'self–so,' they simply are as
they are, without any intention to be so." Simply put, in civil society, humans have no choice but to
be driven by some purpose or action. To connect with the Dao, one must return to the State of
Nature and act without effort or intention. This ... Show more content on Helpwriting.net ...
The Buddha makes clear that there are Four Noble Truths (四圣谛). Life is suffering; the cause of
suffering is desire; to get rid of suffering get rid of desire; and to get rid of desire practice the Eight
Fold Paths (八正道).
Essentially, following the Eight Fold Paths will, much like Confucianism and Daoism attempt to,
cultivate oneself to the point at which one can finally attain nirvana and escape the endless cycle of
rebirth and suffering. The Eight Fold Paths demand that adherents focus on proper view, resolve,
speech, conduct, livelihood, effort, mindfulness, and meditation. Together, these tenets ought to help
one realize a lack of self. Bodhi Dharma (483–540 A.D.) furthers this idea positing that one has only
a consciousness. He elaborates that all men are enlightened, but living in delusion. Focusing on
meditation in particular, he argued, will ensure one realizes his state of enlightenment. He
introduced Buddhism to China where it found unexpected popular acclaim. In fact, Keay asserts that
"if Daoism then prospered, Buddhism triumphed. China became a Buddhist country and would
remain so for centuries, its Buddhist community outnumbering even India's."
With the basic background of these three beliefs in mind, the interactions between them can be
investigated. There are a couple of levels of interaction to explore. First, there is the introduction of
Buddhism and its subsequent combination with Daoism. Buddhism was initially viewed as an

Comparing Doaism and Mahayana Buddhism
When it comes to comparing Doaism and Mahayana Buddhism very few similarities exist. Although
both religions are practice based, opposed to religions based on faith, the ultimate goal of each
religion are vastly different. In Daoism it is believed that the spirit is eternal after death while In
Mahayana Buddhism we see that there is an end to the cycle of life, death, and rebirth. However,
there is one similarity in both that is incredibly important to the practice of both religions. This
similarity is the concept of emptiness. By observing the proper practices of Bodhisatvvas in
Buddhism and the ideal ruler in Daoism we can see how both religions have a very similar view on
the importance of emptiness, and also how they differ. In the Daoist text the Tao Teh Ching, there is
mention of the idea of an empty bowl. This concept is very important and can be applied to many
aspects of Daoist practice. When thinking of a bowl we understand it as something that is to be
filled. However, as it is referred to in the Tao Teh Ching it is the empty space inside the bowl that
gives it purpose. Metaphorically the bowl is a representation of our mind. If we fill our mind and in
turn close it off to any new understanding we our limiting our potential. One of the most important
concepts in Daoism is Wei Wu Wei, or, action without action. Like water bending and moving
through a stream it is believed that people should act accordingly to nature not challenging or trying
to act

Legalist Qin Dynasty
The Period of the Warring States was a time of turmoil and unrest in Chinese history. It started
during the decline of the Zhou Dynasty in 479 BCE and lasted until 221 BCE. The 100 Chinese
states fought and conquered one another, until the state of Qin triumphed over the rest and formed
the Qin Dynasty. Some of the largest effects that came from the Period of the Warring States were
the forming of the Legalist Qin Dynasty, the spread and adoption of Confucianist ideas, and the
influence of the Daoist philosophy on Chinese society.
After the chaos ended, the Legalist Qin Dynasty proved an effective, but short–lived approach to
governing the Chinese society. The centralized government ruled with an iron fist and demonstrated
control over its ... Show more content on Helpwriting.net ...
The founder of Daoism was a sage named Laozi. Laozi and other sages wrote the main Daoist
literary work, the Daodejing, which educated disciples of Daoism on the main topics of the
philosophy. The Daodejing contained the most basic principles of Daoism, such as dao and wuwei.
In addition to this, Daoism had a great effect on Chinese culture and art. After Daoism was prevalent
in the Warring States time, many art pieces depicted nature as a huge, vast being and humans as
small, powerless to nature's forces. This was a main concept of Daoism, which was centered around
disengaging so nature can control one's life and make it harmonious. Another concept of Daoism
that lingered in Chinese society is the pairing of yin and yang. Yin and yang represent two opposite
forces that perfectly balance, creating the perfect symbiotic relationship. Balance and peace were
very important concepts in Daoism, and this relationship symbolized the harmony that could occur
when two forces were perfectly matched. Yin and yang also inspired art works and scenes in
movies, such as the film Hero. One famous disciple of Daoism was Zhuangzi. Zhuangzi was
credited with writing one of the famous and foundational Daoist works, the Zhuangzi. It consisted of
fables and anecdotes about the carefree nature of Zhuangzi as the

Ahangzi Chapter Summaries

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Ahangzi Chapter Summaries