Confucius (孔子) and Lao Tzu are two of the greatest thinkers in Chinese history. They
were contemporaries. According to the legend, they met, disagreed, but
respected each other’s differing philosophies. Both have significantly
dominated and impacted Chinese life and culture in a way unequaled by similar
philosophies in the West. However, from the contemporary point of view,
Confucius’ popular philosophy seems more acceptable and persuasive to people in
general, whereas Lao Tzu’s unconventional wisdom may seem more exclusive,
appealing to some but not to all and sundry.
Confucius,
as an advisor to a ruler in his time, believed in social and political wisdom.
He sought to change society for the better, using heroes of the past as role
models. Specifically, he focused on education and learning from the wise for
personal improvement to enhance human wisdom, and henceforth to promote social
advancement.
“I
am not one who was born in the possession of knowledge; I am one who is fond of
antiquity and earnest in seeking it there.” (Confucius)
“The
essence of knowledge is, having it, to apply it; not having it, to confess your
ignorance.” (Confucius)
“A
virtuous man wishing to establish himself seeks also to establish others, and
wishing to enlighten himself, seeks also to enlighten others.” (Confucius)
Lao
Tzu’s wisdom is more at a personal level rather than a political or social one.
Contrary to Confucius’ belief that synthesis of human effort can make life better
for everyone, Lao Tzu believes that not everyone could attain wisdom through
extra human effort.
“Not
knowing the Way,
but
pretending we know,
we
remain ignorant, and suffer.”
(Chapter
71, Tao
Te Ching)
In
addition, even an individual with great wisdom can still be uninformed, and,
worse, might also act on his or her own ignorance under the pretense of
knowledge. According to Lao Tzu, that is how human wisdom falters and fails:
“Reaching
out for it, we fall.
Running
to catch it, we stumble.
Pretending
to become enlightened, we become confused.
Trying
to do it right, we fail.
Looking
for praise, we become disappointed.
Holding
onto it, we lose.”
(Chapter
24, Tao
Te Ching)
It
must also be pointed out that over time different religions began to evolve
from the philosophy of Lao Tzu. For that reason, nowadays, many people have
erroneously come to believe that Buddhism, Zen, and other Taoist religious
practices in worshipping many gods and ancestors were all related to Tao, or
that Tao was a religion in itself. But nothing could be further from the truth.
Lao Tzu believes that the entire universe with everything in it flows with a
mysterious force that not only controls but also maintains the natural order of
all things. That ultimate reality is nondescript; all we can know is that it is
not only within and outside us, but also everywhere and nowhere.
“The
Way to the Creator existed
before
the universe was created.
Its
essence is formless and unchanging.
It
is present wherever we turn,
providing
compassion to all beings.
It
comes from the Creator of the universe,
who
has no name.
To
identify him, call him the Creator.
He
can also be called the Great Mystery,
from
whom we come, in whom we live, and to whom we return.”
(Chapter
25, Tao
Te Ching)
Accordingly,
Lao Tzu’s emphasis is on to be,
rather than to do—which is the
opposite of Confucius’ focus on the way of doing, instead of being.
Confucius’
profuse ethics and teachings were recorded, mostly by his students, in the
classics of Confucianism: the Four Books (四書) on the golden mean or the golden
rule to gain perfect virtue, and the Five Classics (五經) on
ancient rites, social forms and court ceremonies; documents and speeches; poems
and folk songs for ideal living.
Lao
Tzu, on the other hand, does not believe in words. Tao Te Ching, his only piece
of writing, containing eighty-one short chapters with only 5,000 words, was
completed in only three days.
Stephen Lau
Copyright©
by Stephen Lau
