There are many differences between the two, mainly that Taoism advocates inaction and Confucianism advocates change. Taoism is the study of all people, and Confucianism is the study of nobles. Taoism stresses birth, while Confucianism stresses entry into the WTO. Taoists talk about anonymity, Confucianism talks about the same name, and so on ... 1 time difference? Both of them were basically formed in the pre-Qin period when a hundred schools of thought contended. Taoism is earlier than Confucianism. 2. What is the main idea? When Confucianism entered the WTO, Taoism was born. Confucianism talks about worrying about the world first, while Taoists talk about picking chrysanthemums and seeing Nanshan leisurely under the hedge. Every man is responsible for the rise and fall of Confucianism, while Taoism is small in politics and eternal in art. Confucianism pays attention to etiquette and respects Confucius and Mencius. Taoism emphasizes self-cultivation and simple materialism. There is a difference between Taoism and Confucianism. First of all, as far as the demarcation between science and philosophy is concerned, since Zhang Junmai emphasized the demarcation between science and metaphysics (philosophy) in The Debate between Science and Metaphysics, this issue has been one of the focuses of modern neo-Confucian cultural philosophers. Judging from the development of modern neo-Confucianism, Xiong Shili, an open figure in the center of modern neo-Confucianism, believes that to develop science and philosophy, it is necessary to delimit them, distinguish their respective objects and determine their different methods. In a sense, Xiong Shili's demarcation between science and philosophy is a summary of the metaphysical debate. Since then, Feng Youlan has further put forward a set of theories of truth and reality to explain the relationship between philosophy and science. He Lin put forward the viewpoint that philosophical thinking about culture is a matter of research value, and thus established the cultural and historical method that cultural philosophy should adopt on the basis of scientific research on nature and philosophical research on life, which made modern neo-Confucianism's thinking about cultural philosophy reach a new height. Secondly, regarding the criticism of scientism and the omnipotence of science, if the first generation of modern neo-Confucianists focused on clarifying the division between science and philosophy, then the second generation of modern neo-Confucianists inherited the topic of criticizing the omnipotence of science in Debate on Science and Metaphysics by Zhang Junmai, thus catering to the trend of criticizing scientism in western developed countries since 1950s and 1960s. Mou Zongsan strongly opposes "the theory of one layer of science" and "pan-scientism". In his view, there must be a "value world" and a "meaning world" outside the "fact world" of science, and the fact world is not the object of science. This is the root of moral religion, the root of truth, goodness and beauty that is higher than or beyond the real world. Like Mou Zongsan, Xu also emphasized the difference between the scientific world and the value world. In his view, the world of value is more important than the world of science. This is because, "the scientific world often traces its roots in the value world, which in turn becomes a means to satisfy the value world." "So, fundamentally speaking, human life itself is not in the scientific world, but in the value world. The value world is the home on which human beings live. Finally, as far as Zhang Junmai's ideological tendency is concerned, it can be said that the debate between science and metaphysics is a major event in the development of modern neo-Confucianism. In a sense, Zhang Junmai's speech and his later polemic articles shaped the thinking direction of modern neo-Confucianism. In the big system of China traditional culture, the position and function of Taoist thought can not be ignored. If, as some scholars think, cultural thoughts are divided into rigid, flexible, explicit and implicit, then, in contrast, the spirit of Confucianism is more prominent, while Taoism emphasizes the spirit of submission, inaction, retreat and concealment. People often say that there is no "pure Confucianism" after Qin and Han Dynasties, and it can also be said that there is no "pure Taoism" after Qin and Han Dynasties. Confucianism and Taoism repel each other and absorb each other; The two are opposite to each other and blend with each other. They are two indispensable and complementary aspects of China traditional culture in the development process of more than two thousand years. In this sense, Confucianism and Taoism are one family. For the traditional culture of China, they are like two wheels of a car and two wings of a bird, which are indispensable. Even in the period when Confucianism dominated the whole country, Taoism did not die out. It permeates Confucianism, Buddhism and Taoism in various forms, permeates all aspects of real life, invisibly affects China people's attitude towards life, and embodies the hidden characteristics of Taoist thought. Confucianism and Taoism, one is vigorous and promising, and the other is resignation; One is to make progress after China's entry into WTO, and the other is to retire, which is the real premise for them to realize communication and complementarity. Therefore, many ancient literati in China can become Confucianism after entering the WTO, become Taoism after birth, or merge Confucianism and Taoism in one furnace, and move forward freely. Historically, during the Spring and Autumn Period and the Warring States Period, with the gradual disintegration of slavery, China entered an era of great turmoil and great change. Some slave owners and nobles gradually lost their original privileged position in economy and politics and became poor or slaves. Some of them used grass as huts, plowed the fields together and lived in seclusion. In the Analects of Confucius, they are called "hermits" or "hermits". These people are strongly dissatisfied with the jungle and chaotic real society. Like Confucius, Mencius, Laozi and Zhuangzi, they denounced "there is no way in the world"! At the same time, Confucianism and Taoism took two different paths. Facing the real society, Confucianism tries to explore a way to transform the objective world, even if it is personal self-cultivation, and ultimately it is to rule the country and level the world. Confucius thought that the difference between him and those hermits was that he was "indispensable" (The Analects of Confucius). In the words of Mencius, it is: "Confucius can be an official, stop it, stop it for a long time, and stop it quickly." Confucius has always advocated: "There is a way to see in the world, and there is no way to hide." (The Analects of Confucius Taber) But in fact, no matter whether there is a road in the world or not, he seems to have no intention of retiring. In order to change this "no way out" world, although he ran into a wall everywhere, he was indomitable and still had the same strength in his bones: "I know what I can't do." In this respect, Mencius is not inferior to Confucius. In his view, no matter whether you succeed or not, no matter when you are in trouble or when you are enlightened, you should not escape from this world; He advocates "ruling the world" in his own way and realizing his ideal of "kingly way"; And threatened "who else in the world today if you want to rule the world?" (Mencius Gong Sunchou) He has no intention of retiring. Facing the cruel reality, Taoism is deeply rooted in people's hearts and seeks a life path of self-salvation from nature. According to the applicable records of Historical Records, Biographies of Laozi and Zhuangzi to North Korea, Laozi himself is a recluse gentleman. According to legend, he worked as a librarian in the Zhou Dynasty, and Confucius asked him for a "gift". Later, he retired and wrote a book, Lao Zi. Zhuangzi served as the manager of the lacquer garden in Song Dynasty. After resigning, he said that he "will not be an official all his life, which will make my ambition faster". He would rather live in seclusion in a humble alley, borrow rice to feed his hunger, write his own sandals and live a poor life than be invited by Chu Weiwang to go to the position of Chu Xiang. From Laozi's thought of doing nothing, being natural, selfish, and being gentle with women, to Zhuangzi's spiritual realm of doing nothing, being nameless and having no desire, and being at ease, all show the difference between a pioneer and Confucianism. Taoism is tenaciously guarding the dignity of human spirit in an unprecedented way, tirelessly reclaiming the desert of human spirit, saving life from all the pain and disasters that cannot be eliminated, transcending the predicament of life and secular lust, and making people gain a quiet, free and holy state of mind. Both Lao Zi and Zhuangzi are hermits, but they are different from ordinary hermits. Their retirement is not only to escape the unchangeable evil reality, nor to avoid doing evil and help others, but more importantly, to seek a spiritual freedom beyond reality. Perhaps because of this, Taoism has fallen out of Sun Shan in the list of outstanding scholars in Han Feizi. It can be said that the real life of a large number of hermits emerged in the Spring and Autumn Period and the Warring States Period, as well as the personal experiences of intellectuals represented by Laozi and Zhuangzi, are the social basis for the emergence of Taoist thought. Confucius and Mencius, on the other hand, are far away from the life experience of hermits, so their ideological course is bound to be different from that of Laozi and Zhuangzi. Xunzi was a thinker at the end of the Warring States period, and he summarized the thoughts of the pre-Qin philosophers. When he talked about Zhuangzi in "Revealing the Secret", he pointed out: "Zhuangzi covers the sky and doesn't know anyone." This means that Zhuangzi only paid attention to the "heaven" representing nature, so he ignored the "man", that is, he covered up the man with nature. Xunzi further pointed out that understanding "Tao" like Zhuangzi can only be a kind of adaptation to nature. In fact, Xunzi only saw one side of the problem. On the other side of the problem, Zhuangzi made a beneficial exploration of people's spiritual freedom along Laozi's thought of "Taoism is natural", which greatly promoted people's understanding of themselves. How can this be said to be "hiding in the sky and not knowing people"?