(2) Comparison of human nature theory. Confucian theory of human nature includes Mencius' theory of good nature, Gou Zi's theory of evil nature, Dong Zhongshu's theory of three principles of human nature, Yang's theory of mixed good and evil, his theory of spiritual nature, and his theory of good knowledge and good ability. Their similarity lies in that they both emphasize acquired moral education and think that human nature cannot be perfect without the modification of rites and music. As Gou Zi said, human nature "will be imitated and then corrected, and then treated with courtesy." Taoism's theory of human nature includes Laozi and Zhuangzi's talk about simplicity, Kang's theory of high-quality human nature, Guo Xiang's self-sufficiency and peace, Liezi's theory of human nature and so on. Their similarity lies in emphasizing the naivety of nature, excluding the artificial carving and the compulsory constraint of etiquette. The more spontaneous they are, the more perfect they are, just as Zhuangzi said. "The most upright man never loses his life" (Thumb). The Confucian theory of human nature sees the social attribute of human beings and the importance of spiritual civilization education, while the Taoist theory of human nature sees the physiological and psychological attribute of human beings, and perceives that the hypocritical and complicated patriarchal ethics destroys the relative personality of human nature, which is both rewarding and biased.
(3) Comparison of life theories. The Confucian outlook on life takes the achievement of moral personality and the cause of salvation as its value orientation, and takes self-cultivation, enriching benevolence, helping the people and governing the country as its outside, which is the way to be sage inside and king outside. He has a positive attitude towards life. He has a strong concern for social reality and a sense of historical mission. He takes the world as his responsibility and is sympathetic to his peers and others. Don't do to others what you don't want them to do to you. He wants to be a person. If he is ambitious, he is good at making a factory. If he is poor, he will stay aloof and not follow the crowd. When there is a contradiction between life and ideal, he would rather die than do justice. The value orientation of Taoist outlook on life is to transcend the obstacles of secular interpersonal network and gain personal inner peace and freedom. It not only opposes that the mind is a form of service, but also does not care about the success of social undertakings. As long as they let nature take its course and do not interfere with each other, they will inevitably move towards a harmonious and peaceful society. It is better to forget the rivers and lakes. His attitude towards life is negative and self-protective, with avoiding the whole life as the lowest goal and taking care of his own life as the highest goal. Or in the mountains, or in Shi Lang, there is an obvious tendency to be born. The outstanding figure of Confucianism is a man with lofty ideals, and the typical figure of Taoism is a hermit.
(4) Comparison of thinking methods. Jin Dao is not as good as dialectical thinking, seeing the opposite movement and transformation of contradictions. However, the dialectical method of Confucianism is still active, paying attention to the trajectory of life, while people are constantly striving for self-improvement and easy to grasp the dominant aspect of contradictions; Taoism is still soft in treating waterlogging. It is good at perceiving the twists and turns, repetitions and negative factors in the development of things, and attaches importance to the accumulation and cultivation of the inner details of life. It has a profound grasp of the negative role, intangible importance and softness and naturalness. The short history of Confucianism is the strength of Taoism. Confucianism is close to real life, and philosophy is inseparable from human relations and daily use; Taoism is broad-minded and open-minded, focusing on heaven and earth, transcending Liuhe, and discussing life and death, right and wrong, which is very speculative. Therefore, the social morality of Confucianism is developed, and the natural world view of Taoism is developed. In other words, Confucianism is better at practical learning, and parents are better at virtual learning.
(5) comparison of governing the country. Confucianism emphasizes doing something, while Taoism advocates doing nothing. The promising governance of Confucianism is: guide it with respect, make it with courtesy, make it with joy, make it up with law, and let it benefit from virtue, just as Han Yu said in "The Original Road II": "Its text; Poetry, Book of Changes and Spring and Autumn Annals are based on rites, music, punishment and politics. Their people are scholars, peasants, workers and Jia, and their positions are monarch, minister, father and son, teacher and friend, guest and host, brother Kun and couple. This is to govern the country by patriarchal clan system. Courtesy is bound to be complicated and important to teaching. Otherwise, the basic guiding ideology of Taoism governing the country is to govern by doing nothing * Doing nothing is not doing nothing, "doing nothing without doing anything", and doing nothing eventually achieves the goal of doing nothing without doing anything, and the requirement of doing nothing is only; First, don't do things that go against the natural nature of things. Second, don't expand your selfish desires against public will and interests. Third, don't violate the harmonious and quiet life, and advocate etiquette. What the ruler should do is to "grasp the nature of all things" and let everyone get his place and become an albino official. Therefore, Taoism governs the country, the government is simple, the monarch is frugal, and the official position is less disturbed, so that the people can recuperate and the society can be peaceful. According to Confucianism, it is necessary to show the monarch's virtue, be loyal to the minister and filial son, and think that the world is the way. According to Taoism, we just need to wait and wait, because we are in harmony with nature and let nature take its course. Yu Zi put forward the proposition that "the benevolent is invincible" and 4B Yin put forward the proposition that "the cause is invincible", which can brilliantly summarize the differences between Confucianism and Taoism in governing the country.
(6) Comparison of theoretical tendencies. The focus of Confucianism is social life. This paper expounds how to be a man and how to deal with interpersonal relationships, which is also the proper meaning of being a man. Therefore, philosophy of life and ethical thoughts are developed, philosophy, ethics and politics are in a trinity state, and the theory determines the characteristics of Confucianism, so Confucian philosophy can be called ethical philosophy. Confucius and Mencius' theory of benevolence, Gou Zi's theory of propriety, Confucian classics in Han Dynasty, Zhu Cheng's Neo-Confucianism, Lu Wang's theory of mind, and practical learning that appeared after the middle of Ming Dynasty all formed and evolved around the two basic contradictions, namely, inner saints and outer kings, temperament and ethics. The so-called "sage inside and king outside" is to solve the problem of how individual cultivation is related to the social cause of the group; The contradiction between temperament and ethics is to solve the problem of how to coordinate the human nature of the subject and the moral norms of the object. Different schools of Confucianism have different ways and emphases to deal with these two pairs of contradictions, but they all regard the moral cultivation of the subject as the starting point and key to deal with all other problems. Taoism also pays attention to social life, but its vision has already greatly broken through the scope of social life, facing nature and the whole universe. Cosmology and epistemology are relatively developed, paying attention to heaven, loving nature, respecting physics and embracing more natural science knowledge. Even the exploration of people can focus on people's physiological structure and characteristics, and put forward valuable ways to keep fit. Confucianism emphasizes cultivation, while Taoism emphasizes health preservation. Taoism has made a unique contribution to the development of ancient physiology. The basic contradiction that Taoism has to deal with is the contradiction between man and nature. People here refer to society and individuals, and the sky here refers to people's living environment and natural state. Taoism tends to learn from heaven and opposes using cleverness to violate heaven. Its starting point is natural heaven, so Taoist philosophy can be called natural philosophy. Both Confucianism and Taoism regard the harmony between man and nature as the highest spiritual realm, but Confucianism infers the harmony between man and nature, while Taoism infers the harmony between man and nature. They are similar in appearance, but they are different in fact.
(7) Comparison of temperament and demeanor. The different weather between Confucianism and Taoism helps to synthesize the intangible differences in mental outlook as a whole. It seems that the climate of great Confucianism can be expressed in four words: "integrity", more specifically, it is noble moral character, kindness and friendliness, courtesy, unyielding loyalty, awe of reason, moderation and calmness, harmony without difference, and power for a while. As Mr. He Lin said, "Everything can be studied in depth. Only in this way can it be reasonable, timely and reasonable, which can be described as' Qu Jian is close to benevolence' and' benevolent'. (Culture and Life 13) The names of the ancients include Confucian style, Confucian scholars, elegant hunters, Confucian officials, Confucian ministers, Confucian generals, Confucian doctors, etc., all of which imply that moral knowledge is rooted and elegant. The atmosphere of Taoist nobles seems to be expressed by the word "empty but refined", more precisely, it is introverted.
Uncomfortable, selfish, quiet and self-sustaining, plain, empty, detached, calm and deep, lofty and distant, attached to mountains and rivers and so on. Just how to care for Mr. said: "We found that Laozi and Zhuangzi's thoughts are full of poetry, seclusion and chic detachment in the mountains and forests. We also found that we pay attention to returning to simplicity, envy the innocence or secrecy of the innocent, maintain people's true temperament and hate the complexity of the world. (same book 169 page) There are not many words, which vividly outline the features of people who make their debut. In ancient times, the people who had the Tao, the principle of the Tao, the eye of the Tao, the appearance of the Tao, the study of the Tao and the wind of the Tao all meant that they were different from the secular, understood the supreme Tao and had a superior demeanor. Confucianism is the temperament and demeanor of loyalty, while Taoism is the temperament and demeanor of Hanlin.
Confucianism and Taoism are diametrically opposite poles in China's traditional culture, which can exchange needed goods and absorb them in both directions. The two schools grew up in the same cultural soil in China, and they have the basis of relying on communication. The unity of Confucianism and Taoism is manifested in the following aspects. First, the * * * same sex in ideological views. Both Confucianism and Taoism believe that man and nature are integrated, and human beings originate from and depend on nature for survival. The two are closely related. People should cherish the natural environment and resources, not destroy the harmony between man and nature, but also "cultivate heaven and earth" (Confucianism) and "assist nature in various forms" (Taoism). In interpersonal relations, Doug opposes disputes and confrontations, and advocates harmony. Harmony is the most precious (Confucianism), harmony is the most precious (Taoism), a good fighter is punished with punishment (Confucianism), and an ominous weapon for his husband and soldiers (Taoism). In terms of attitude towards life, both Confucianism and Taoism pay attention to the enrichment and perfection of spiritual life and oppose indulging in materialistic self-interest. "A gentleman cares about Tao but is not poor" (Confucianism) and "A saint is polished by brown" (Taoism). On the issue of governing the country, both Confucianism and Taoism oppose autocratic monarchy and tyranny, and attach importance to people's hearts. "People are precious", "Protecting the people is king" (Confucianism) and "Taking the people as the heart" (Taoism). In the pursuit of truth, goodness and beauty, cowardice hopes to achieve a high degree of unity of the three, and especially emphasizes that the process of seeking truth and knowledge should become a pleasure in life and a spiritual enjoyment that can be experienced. "Knowing is not as good as being good, and being good is not as good as being happy."
(Confucianism) Scar Ding Jieniu "all are alto, and mulberry trees in the afternoon are the first meeting of menstruation" (Tao). In dialectical thinking, both Confucianism and France have seen the opposition and transformation between the two sides of the contradiction, and advocate adjusting the contradictory relationship at any time to maintain the moderate harmony of the great unity and avoid falling into extremes, such as "centering", "going too far" (Confucianism), "centering" and "getting rid of extravagance and Thai" (Taoism). In the attitude towards religion, both Confucianism and Taoism are not keen on offering sacrifices to ghosts and gods, but keep a distance from ghosts and gods, "respect ghosts and gods at a distance" (bucket), "Heaven is filled with Taoism, and its ghosts are not gods" (pottery). In the attitude towards the theory of Yin-Yang and Five Elements, both Confucianism and Taoism regard it as the cornerstone of cosmology. O- Yin-Yang is the Tao (Confucianism) and "Yin-Yang combines to create everything" (Tao). Wait a minute. The above similarities show that Confucianism and Taoism are not opposed everywhere, but have the same character, which embodies the * * * nature of Chinese cultural tradition.
Second, the content of the theory is mutual infiltration. Jin and Dao both take "I" as the center, and at the same time absorb and transform some components of each other and bring them into their own systems. At the beginning of Manchu school, Taoist elements had infiltrated. For example, Confucius praised Shun for "ruling by doing nothing" (Wei Linggong in The Analects of Confucius) and making plans for his future at any time, such as "doing what he uses, soaking what he abandons" (Shu Er in The Analects of Confucius) and "living in seclusion for his ambition" (Ji Shi in The Analects of Confucius). In the Han Dynasty, Gexue began to absorb a large number of Taoist theories, such as Yang Xiong's learning from the Taixuan theory of the old school, and Wang Chong's Confucian Classics merged with Huang Zhe's Confucian Classics. During the Wei, Jin, Southern and Northern Dynasties, Confucian classics in the Central Plains and South China were represented by Kao Zhuang's annotation on the Five Classics, He Xian's Annotation on the Analects of Confucius and Huang Kan's On Semantic Sparseness. In the justice of the Five Classics in the early Tang Dynasty, the annotations of the Analects of Confucius by He Xian, a metaphysical scholar in Wei and Jin Dynasties, and the annotations of Zhouyi by Wang Guai and Han were all stable as the hinges of the canon. During the Song and Ming Dynasties, it was too late for Zhu Cheng's Neo-Confucianism to advocate metaphysics, and Wang Xin's Neo-Confucianism prevented him from advocating nature, all for the unity of ontology and kung fu, and also inspired by Taoist philosophy. Look at Taoism again, and learn from Laozi and Zhuangzi to verbally attack Confucianism.
However, the old school's "loving the people and governing the country" and Zhuang Xue's "obeying destiny" did not accept the influence of Ge Xue in the end. After Qin and Han Dynasties, the mainstream school of Taoism turned to affirm the basic principles of patriarchal clan system and openly accepted Confucianism without changing its own tone. For example, Huainan Dialect is a book based on the philosophy of Laozi and Zhuangzi, which absorbs the ideas of buckets, Buddhism and Yin and Yang. The book quotes a large number of Confucian classics, as well as several articles by Master Shu Xun, Wei Lun Xun and Mao Zu Xun, and advocates benevolence. Metaphysics in Wei and Jin Dynasties was more a combination of Taoism and Confucianism, with Confucius as a saint, and Wang Tian and Guo Xiang both took it as their duty to help trees teach. In China, a patriarchal society, it is difficult for Taoism to survive and develop without necessary compromise and contact with Confucian orthodoxy. Therefore, it is not surprising that it is related to Confucianism, the loyalty theory of son preference. It can be said that Taoism supplements the defect that Confucianism is shorter than metaphysical ontology, and Confucianism supplements the deviation that Taoism ignores real social life problems. We say that "Confucian spirit" and "Taoist spirit" are abstract generalizations of a theory in terms of their main and unique components. If we talk about specific Confucianism,
All have the spirit of Taoism, and the specific Taoism has the spirit of Confucianism, which is not so pure. Metaphysics brings Taoism closer to Confucianism, and Taoism brings Confucianism closer to Taoism. The farther to the back of the moon, the stronger the mutual penetration between Confucianism and Taoism. Confucianism and later Confucianism merged and promoted each other, which promoted the development of traditional learning and culture.
Third, the integrity of culture. China's ancient ideology and culture have three pillars, namely Confucianism, Buddhism and Taoism. Among the three, Confucianism is the main one, and Buddhism and Taoism are the auxiliary wings. The situation of Buddhism is different; Taoism is the main antithesis of Confucianism and the main beneficiary of the family, which is consistent with Confucianism. Buddhism and Taoism are the auxiliary wings and competitors of Confucianism at a certain stage and in some fields. The importance and extensiveness of Buddhism in China culture is incomparable to Taoism. China's traditional culture can be separated from Buddhism and Taoism temporarily without losing its true colors. Without Confucianism or Taoism, it can't be regarded as the traditional culture of China. Rushing to learn has made the first contribution in the philosophy of life, social politics, social economy, ethics, education, etiquette, history, philology and other important social and cultural fields, which is indispensable in ancient society. Taoism has made the first contribution in cosmology, rational method, aesthetics, natural philosophy, critical spirit, military dialectics and other important social and cultural fields. Without Taoism, China's traditional culture would be unbalanced, tilted and become a narrow and incomplete culture. The long-term and stable development of China feudal society, of course, depends on the support of Confucianism to Confucian orthodoxy and the adjustment of Taoism to social contradictions, making social organisms more flexible and resilient. Coupled with Buddhism and Taoism, the pluralistic structure of culture is rich and colorful, and people can choose a variety of life paths in their twilight, so as to alleviate the intensification of contradictions by autocratic arrogance with a tolerant atmosphere. So as to reduce the great development and destruction of society.
Fourth, cultivate the compatibility of faith. Confucianism and Taoism each have their own relatively independent academic systems and their own scholars who are strictly controlled, but they do not prohibit their scholars from believing each other's theories, so there are also many scholars who accept both Confucianism and Taoism in history. Confucianism advocates "harmony but difference" (Confucius) and "all roads lead to the same goal" (Book of Changes), while Taoism advocates "tolerance for the public" (Laozi) and "a hundred schools of thought have their own strengths" (Zhuangzi), and they are quite generous in their beliefs. The confluence of Confucianism, Buddhism and Taoism was greatly hindered at the end of Han Dynasty, and it became more popular after Wei and Jin Dynasties. As mentioned above, Yang Wei and Wang Chong both studied Confucianism and Taoism, while Wang Liang and Guo Xiang * * * admired Confucianism through Lao Zi and Zhuangzi. During the Northern and Southern Dynasties, the practice of the three religions became more prevalent, and Zhang Rong of the Southern Qi Dynasty believed in the three religions. When he died, he held Xiao Jing and Lao Zi in his left hand and the Goblet of Fire in his right hand (Biography of Zhang Rong in Nanqi). Liang Wudi was well versed in Confucianism, Buddhism and Taoism and advocated the unity of the three religions. Emperor Xiaowen of the Northern Wei Dynasty talked about the meaning of the Five Classics and was good at understanding Zhuang Lao, especially Straw (Gao Zuji). After the great scholar Shen Fubei put it to use, he talked about the three religions, and people from all religions came to listen. The cultural policy of the Tang Dynasty was the integration of the three religions and learning from others. Scholars responded in succession, or practiced Confucianism and Buddhism, or believed in Buddhism, and monks followed suit. The five ancestors of Hua Yan said, "Confucius; When you are old, the choice of sides is holy; Always respond to things, set up different teaching methods, learn from each other's strengths inside and outside, and benefit the people (On Primitive Man). Some Confucians and Buddhists verbally attack Taoism, but they are experts in Taoism. During the Song, Yuan and Ming Dynasties, Buddhism and Taoism were the most effective advocates of the three religions. Song Gushan Zhiyuan said; "The purpose of Buddhism, Taoism and Confucianism is to integrate, to guard the plant is to block, and to forget the hope is to pass" ("Living in Idleness"), Shi Ming Zuqing said. There are three essentials in learning. The so-called Spring and Autumn Annals cannot be wet behind the ears; I can't master Zhuangzi.
Forget the world; If you don't participate in meditation, you can't be born "(The Complete Works of Master Hanshan's Sleepwalking). Quanzhen religion, which was formed in the north during the Jin and Yuan Dynasties, was sung by all three religions. Gui Zhi summed up the three religions as the study of mind and nature. Confucianism says to cultivate the mind, Taoism says to cultivate the mind, and Buddhism says to understand the mind and see the nature. Their meanings and principles are the same. Among the four schools of Confucianism, Buddhism and Taoism, Confucianism, Buddhism and Taoism have a strong sense of portal, and lecturers inherit and discuss its pedigree. Comparatively speaking, Taoism has a broader mind and a stronger spirit of tolerance. Culturally, it has been advocated to be inclusive and learn from others. In the Spring and Autumn Period of e8, Parr, Zhuangzi, and Sima Tan's "Six Classics".
On the other hand, with the change of environment, many literati turned their faith center to Doug and Taoism; Believe in Confucianism when you are proud, believe in Confucianism when you are frustrated, believe in Confucianism when you are proud, and believe in Taoism when you are frustrated. Reaching is good for the world, and saving the world and governing the country requires Confucian knowledge; If you are poor, you will be immune. Seeking comfort from far-reaching disasters requires Taoist knowledge. Gu Jing absorbed the strength of his uncle from Confucianism and sought a panacea to soothe his soul from Taoism in adversity, and his spirit was condensed and pinned, thus enhancing the ability of intellectuals to resist setbacks and persecution. The quietness of Taoism, coupled with the break of Buddhism, makes people open up in the face of personnel disputes and practical interests, reduces a lot of troubles and pains, and is not easy to collapse when encountering tragic events. This is probably why many intellectuals in China, while following Confucius, are unwilling to give up Zhuangzi and be timely.
(B) Comparison between Taoism and Taoism
Taoism, Taoism and Mohism in debt have different appellations: the latter claimed to be Confucianism and Mohism in the early days of its establishment; The name of Taoism began with Sima Tan's Six Classics, and it has been developing since the self-study learned Zhuangzi. The name of Taoism first appeared in the annotation of Zhe Xiangzi II at the end of Han Dynasty, but people generally call Taoism "Huang Lao Dao" or specifically "Wudou Mi Dao, Taiping Dao and Shitiandao". In the Han dynasty, Liu bullied seven debts, and Taoist immortals recorded them separately. At that time, Taoism was not officially born. After the appearance of Taoism, due to the dependence on Laozi and Tao Te Ching, not only the fairy house was combined with Taoism, but also the science and education of Confucianism were attributed to Taoism. Wei, Jin, Southern and Northern Dynasties and thereafter, most people collectively referred to Taoism, Lao, and Taoism. For example, Ge Hong called Taoism and Xiandao Tao, and Shu Wei called Buddhism and Taoism "releasing the old". From the Tang Dynasty to the Qing Dynasty, people inside and outside Taoism called it "Tao", "Tao" and "Lao Xue", without making a serious distinction between Tao and Taoism. Han Yu criticized "Buddhism and Taoism". The so-called "philosophy" not only refers to the old school and Zhuang school (see the original road) that "goes to benevolence and righteousness", but also refers to the immortal Taoism (see whose son). Zhu Xun advocates "Buddha is old", and the so-called "old" is also ambiguous, said Zhu, a scholar who commented on the Yuan Dynasty in the Qing Dynasty. He (Zhu) studied Buddhism consciously. For example, he sits still for a long time, showing no emotions, and is good at discussing people's mistakes, but he is not contradictory. "(Xue Ji), here refers to Zhu's study of observing the body and understanding the heart, which is interlinked with Buddhism and Taoism. It can be seen that the Buddhism that Zhu Zhu opposed is always religious and does not oppose his mind. Jiao She, a scholar in the Ming Dynasty, divided Taoism into quiet school, quiet school, symbolism school and classical science and education school in The History of the Country, which was attributed to the Gao family. That's true. Historians like to call it "Confucianism, Buddhism and Taoism", in which "Taoism" includes Taoism and Taoism. (Tang Jing Lu, Ming Shi, Yi Wen Zhi, Wei Shi and Yi Wen Zhi all mix authors together. Taoist classics collection-Taoist collection is all-encompassing, and the boundary between Taoism and non-religious classics cannot be seen.
He was a Buddhist in the Northern and Southern Dynasties, and distinguished the immortal strategy of the formation of Laozi and Zhuangzi. Shao, a monk in the Ming Dynasty, criticized Taoism's theory of longevity for deviating from the purpose of Laozi and Zhuangzi: "The purpose of Taoism lies in the application of the two classics, preparing seven chapters of Zhuangzi. Those who have done what they can, but have never heard of the strangeness of transformation, have lived for a long time and have never seen the song of immortality. The people who learn the most are those who "govern the country by self-cultivation, do not abandon noble people, stop division, take nothingness as the foundation and weakness as the use". "Taoism of all living beings has the power of' losing desire to be good', which is as good as Zhang Ling." Liu Shao's book On Eliminating Confusion divides Taoism into three categories: "On Taoism, it is superior to Laozi, second to immortals and second to three categories." Yi 'an's theory of two religions holds that within Taoism, Taoism (referring to the study of Laozi and Zhuangzi) is superior to immortals, second only to immortals, and the ghost road is the lowest. These scholars distinguish between Zhuangzi, Shenxian and Fuxi in order to protect Laozi and Zhuangzi and stay away from Taoism, especially
The uglification of Taoism in the folk school of Confucian classics shows sectarian prejudice and aristocratic consciousness, but they point out the difference between Laozi and Zhuangzi and Taoism in later generations, which cannot be said to be a great progress in understanding. Later, the understanding of this issue remained at the above level. The records of New Tang Shuyi and Song Shiyi belong to Taoism and Immortal respectively, but in the Yuan Dynasty, there was an old biography, which was different from Taoism. In Yuan Dynasty, Ma Duanlin said in "One Examination Document, One Examination Classroom"; Taoist techniques are complex and changeable. Cover clean, cultivate, anorexia, waiting for food, classic science and education. The books of Huangdi, Laozi, Lietao Kou and Zhuang Zhouzhi are nothing more than pure love and inaction, and the practice is slightly related to the following. For the acts of Pinus densiflora and Wei Boyang, it is said that they are fine but not auspicious; Lu Sheng, Li and Jia Da's disciples were convinced, while Zhang Daoling and Kouyang's disciples were tactful and sophisticated, and did not need training. Down to Du Guangting, there were disciples of Huang Guanshi in modern times, specializing in classical science and education. The so-called welfare lottery, especially in its teaching, not only does not know its purpose, but also does not know the so-called book of marrying, raising and feeding.
Ma Duanlin's thoughts were handed down from Shao, a famous monk in Ming Dynasty, but when he got the details of beans, he saw that those people who were called Taoists actually came from many sources, with great differences. He believes that it is a process of lowering the Taoist standard from Zhuangzi to Fuce to science and education, and the more you look at it, the more it loses its true color. However, Ma Duanlin still didn't realize that the study of Lao Zi and Zhuang Zi was the difference between the secular study and the born education, and he blurred this fundamental difference with various small differences.
It was not until modern times that scholars were baptized by western religions and had a preliminary concept of modern religion that they began to formally distinguish Taoism from Taoism in theory. In the name of Taoism, they regarded the contents of fairy spells and instruments as religions, excluding Lao Zi and Zhuang Zi and their later studies, and the true history of Taoism was discovered and studied by people. Japanese scholar Shikita said that Taoism is alive, his wife Mu Zhenliang studied Taoism, and Zhang Pandading's An Overview of the Development History of Taoism took Taoism in the religious sense as the research object. China scholar Fu Qinjia's History of Taoism in China (published in 1937) is the first general history of Taoism in China. In the conclusion, he said: "It is enough to cover the Tao and is conducive to self-cultivation." "Taoism wants to live forever and become soaring." A few words revealed the essential difference between Ming Dow and Taoism, so his books focused on Taoism, and even Taoism was not doped. In recent ten years, the study of Taoism has advanced by leaps and bounds, and the related works have increased day by day, but the relationship between Taoism and Taoism has not been satisfactorily resolved. People correct the prejudice that ancient people confused Taoism with Taoism, and try to distinguish the differences between them, pointing out that Taoism's use of Taoism is distorted, utilized and reshaped, which is of course correct. However, the relationship between Tao and Tao seems to be not only so simple and clear, but also very complicated and tangled. If it is an affirmation of the ancients' mixing of Taoism, then the strict distinction between Taoism and Taoism by modern scholars is the negation after affirmation, and the next step is the negation of negation, so as to make a more comprehensive and practical explanation of the similarities and differences between them. Try to do it.
(]) Taoism in the pre-Qin and Han dynasties was an important source of Taoism. The "Tao" advocated by Taoism is taken from Laozi's way of the origin of the universe and then evolved into the supreme impulse. Taoism takes Laozi as the leader, equals God, and regards Laozi's five dry characters as the first of all Taoist classics.
Taoist cultivation theory. Taoism deified Zhuangzi and diagnosed Taoist works such as Zhuangzi, Liezi, Wen Zi and Huainanzi as Taoist classics, which gave Taoism a systematic theoretical basis. Taoism directly inherited the tradition of Taoism and worship of Huang Lao in Han Dynasty, and was born out of Taoism of Huang Zhe. Taoism is the product of the combination of folk witchcraft, immortal magic and Taoism. If we don't rely on Taoist theory, folk witchcraft and fairy method can only stay at the level of secular superstition. It is impossible to become a large-scale religion alongside Confucianism and Buddhism. In this sense, without Taoism, there would be no Taoism.
(2) Taoism is an important branch of Taoism. Taoism not only relies on Taoism in form, but also inherits it in content and spirit. From Tao to Tao has its own internal track. For example, Taoism often takes a cold-eyed attitude towards the world, abstains from lust and is detached from things. Zhuangzi, who is indifferent to the world, has a strong pessimism and world-weariness. This kind of emotion can easily lead to a completely natural religion. There are many people who changed from Confucianism to Taoism and then believed in Taoism. Such as Ge Hong, Tao Hongjing, Cheng, Cheng, and others, all of their Taoist beliefs have a profound Taoist foundation. For example, Taoist works already have immortal thoughts, yearning for and pursuit of longevity. Laozi refers to "Gu Xian Shen", "the way of living for a long time", "the immortal" and "the goodness of ancient times is the way"
Implicit and mysterious * Deep and unknowable "Pe Zhuangzi" means that the god man "does not eat grains, sucks wind and drinks dew, rides clouds, rides dragons and travels around the world", and to people "osawa burns without heat, rivers and mountains are not cold, thunder breaks mountains, and the wind vibrates the sea, but it is not surprising"; Huainan said, "Those who eat gas live with God, those who eat food know wisdom and heaven, and those who don't eat die with God." These ideal descriptions have become the ideological nutrition and blueprint for Taoism to build a fairy world. We can only say that the economist has excessively expanded some fragments and links in Taoist thought, but we can't say that Taoism has nothing to do with Taoism. In its evolution, it is common for a theory to be born out of a tribe. Dong Zhongshu's theology in Han dynasty can be developed from the disease of distant ghosts and gods in pre-Qin. The study of children's family history deviates from the general direction of Confucianism and is deformed, but it cannot be said that it is not a text in Confucianism. The same is true from Tao to Tao.
(3) Taoism and Taoism are fundamentally related. This goes to a deeper level. The more advanced and mature the Taoist theory is, the closer it is to the study of Laozi and Zhuangzi. Therefore, in the later period of Taoism (mainly Quanzhentong), the theological component decreased and the philosophical component increased. Compared with Taoism in the Tang and Song Dynasties, it has more academic characteristics of Taoism, or more like Taoism. The communication between Taoism and Taoism is mainly on cosmology and health preservation. Taoism calls the avenue supreme.
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