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Daoism
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http://plato.stanford.edu/entries/tao... • Daoism stands alongside Confucianism as one of the two great religious/philosophical systems of China. Traditionally traced to the mythical Laozi Old Philosopher, Philosophical Daoism owes more to philosopher Zhuang (Zhuangzi) (4th Century BCE). Daoism is an umbrella that covers a range of similarly motivated doctrines. The term Daoism is also associated with assorted naturalistic or mystical religions. Sometimes the term Lao-Zhuang Philosophy is used to distinguish the philosophical from the more religious Huang-Lao (Yellow Emperor-Laozi) strain of Daoist thought. • Both the Daode Jing and the Zhuangzi are composite texts written and rewritten over centuries with varied input from multiple anonymous writers. Each has a distinctive rhetorical style, the Daode Jing terse and poetic, the Zhuangzi prolix, funny, elusive and filled with fantasy dialogues. Both texts flow from reflections on the nature of dao (way) and related concepts that were central to the ethical disputes of Ancient China. The concept of Daoism as a theme or group did not exist at the time of the Classical Daoists, but we have some reasons to suspect the communities focusing on the Zhuangzi and Laozi texts were in contact with each other. The texts share some figurative expressions and themes, an ironic detachment from the first order moral issues so hotly debated by the Mohists and Confucians preferring a reflective, metaethical focus on the nature and development of ways. Their metaethics vaguely favored different first-order normative theories (anarchism, pluralism, laissez faire government. The meta-ethical focus and the related less demanding first order ethics mostly distinguishes Daoists from other thinkers of the period. • The meta-ethical reflections were by turns skeptical then relativist, here naturalist and there mystical. Daoism per se has no constant dao. However, it does have a common spirit. Dao-centered philosophical reflection engendered a distinctive ambivalence in advocacy—manifested in their indirect, non-argumentative style, their use of poetry and parable. In ancient China, the political implication of this Dao-ism was mainly an opposition to authority, government, coercion, and even to normal socialization in values. Daoist spontaneity was contrasted with subtle or overt indoctrination in any specific or social dao.
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