Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 111 Please cite as Low K. C. P. ( 2011 ) ‘Confucianism Versus Taoism’ . Conflict Resolution & A ; Negotiation Journal. Volume 2011. Publish 4. p. 111 – 127 Confucianism Versus Taoism Prof. Dr. Patrick Low Kim Cheng Ph. D. & A ; Chartered Marketer. Certified MBTI Administrator. & A ; Certified Behavioral Consultant/ Universiti Brunei Darussalam ; Associate. University of South Australia About the Author Prof. Dr. Patrick Low Kim Cheng. Ph. D.

( South Australia ) . Chartered Marketer. Certified MBTI Administrator. & A ; Certified Behavioral Consultant ( IML. USA ) . brings with him more than 20 old ages of combined experience from sectors every bit diverse as the electronics. civil service. academe. banking. human resource development and consulting. His MNC and local corporate clients from ASEAN. Sri Lanka. Hong Kong. Bangladesh and Kazakhstan are in fabrication. electronics. IT. retail. technology services. infirmaries. hotels. Bankss & A ; fiscal establishments every bit good as the populace sector.

The one time Visiting Professor. Graduate School of Business. Universiti of Malaya ( Jan to Feb 2007 ) . Prof. Dr. Low was the Deputy Dean. Postgraduate Studies & A ; Research. instruction in Universiti Brunei Darussalam ( 2009 ) . He teaches the alumnus students/ MBA in Organisational Behavior. Pull offing Negotiations. Leadership and Change Management. and the undergraduates in Leadership Basics. Challenging Leadership. Business and Society. Issues in Organizational Leadership. Organization Analysis & A ; Design ; and Organization Development & A ; Change.

The former Associate Dean. Director of Career Services and Chair of the Management and Marketing Department of a University in Kazakhstan ( 2004 to 2006 ) focuses on human resource direction and behavioural accomplishments developing covering countries like negotiation/ influencing. leading and behavioural alteration. An academician-practitioner. a fecund writer ( writer of 12 books including best sellers ( Strategic Customer Management. 2006. 2002. 2000 – one of Borders’ top 10 in 2001/2. Gross saless Success. 2006. 2003 ; Team Success. 2003 and The Power of Relationships. 2001 ) .

His most recent books include Successfully Negotiating In Asia ( Springer. 2010 ) and Electronic transcript available at: hypertext transfer protocol: //ssrn. com/abstract=1982271 Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 112 Corporate Culture and Values – Perceptions of Corporate Leaderships of Cooperatives in Singapore ( VDM-Verlag. 2009 ) . A concern manager. Prof. Dr. Low is the laminitis of BusinesscrAFT™ Consultancy and he antecedently served as an Examiner for University of South Australia’s DBA and Ph. D. campaigners ( 2003 to October 2006 ) ; soon. he has been appointed as the supervisor for its DBA campaigners.

Besides his experience in academe. preparation and consulting. Prof. Dr. Patrick Low has held places in regional human resource development ( HRD ) . He has been the Senior Training Manager ( Asia Pacific Region ) in Standard Chartered Bank where he was responsible for regional direction preparation and development. selling of HRD services and direction sequence. He can be contacted at [ electronic mail protected ]com Confucianism Versus Taoism Abstract: In this paper. the practitioner-academician makes comparings and contrasts between the two great philosophical organic structures ( or oldest spiritual traditions ) of China. that is. Confucianism and Taoism.

Among other things. the cardinal commonalties of Confucianism and Taoism include being in chase of the Tao. stopping point to nature and harmoniousness. and taking the right actions are critical than merely the belief ( s ) . The cardinal differences are besides examined here. and these. among other things. include human life and spiritualty. and filial piousness and nature every bit good as rites and beyond rites. 1 Introduction Confucianism and Taoism do non hold a specific laminitis or day of the month of initiation. even though one of them ( Confucianism ) appears to be named after an person. K’ung Fu Tzu or Confucius in English.

Confucius was born in 551 BC in China in what is soon Shantung Province. He lived during the Zhou dynasty. known for its ethical laxness. For Taoism. its texts include the Tao de ching ( The Way of Power ) which is believed to hold been written by Lao Tzu. The text describes the nature of life. the manner to peace and how a swayer should take his life. The Chuang Tzu contains extra instructions of Taoism. Franklin Publishing Company World Wide Web. franklinpublishing. net Electronic transcript available at: hypertext transfer protocol: //ssrn. com/abstract=1982271

Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 113 1. 1 Paper’s Aim And Objectives The purpose and aims of the paper are to do comparings and analyze the contrasts between the two great philosophical organic structures ( or oldest spiritual traditions ) in China. that is. Confucianism and Taoism. and with that. it is hoped to logically acquire a better apprehension of the two philosophical organic structures. 2 2. 1 Commonalities Of Confucianism And Taoism In Pursuit of the Tao Both show that the non-religious province of being is disappointing and non-harmonious.

Alternatively. both Confucianism and Taoism emphasis on the chase of the Tao. and that the Tao is the ultimate. Similar to Shakespeare’s “have more than 1000 showest. speak less than 1000 knowest” . in Taoism. it is said that those who know do non talk and those who speak do non cognize. Tao. the first cause. can be approximately translated into English as “path” . or “the way” . mentioning to a power which envelops. environments and flows through all things. life and inanimate. Tao is the Oneness of everything ; “Tao is ever without a name and that it is the beginning of Eden and Earth.

Tao can besides be said to be the “Absolute” that it can be said to be the motion and a hush without a beginning. Yin and Yang ( besides known as Tai Chi ) are things that can be said to be without a beginning” ( Cleary 2003. cited in Low and Ang. 2010: 85 ; Wu. 1990: 1 ) . 2. 2 Close to Nature And Harmony Both Confucianism and Taoism are close to nature. really much reflected in Chinese civilization. Most Chinese Gatess or traditional Chinese gardens display a brace of king of beastss. one male and one female. The female female parent king of beasts. normally with its immature. represents Mother Nature.

From Confucius – The Analects. Chapter VII verse 17. we learn that “The Master used a fishing line but non a overseas telegram ; attached to a net. he used a twilled pointer but non to hit at perching birds. ” Both Taoism and Confucianism believe that the two opposing and complementary forces Franklin Publishing Company World Wide Web. franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 114 ( qi ) of yin and yang should be maintained in a harmonious status no affair what level they are runing on. such as existence. nature. society. or an single ( Li. 1996 ) .

“Everything will be accomplished swimmingly in a harmonious household. ” Confucius encouraged that internal harmoniousness should besides be treasured as the highest value within a household. merely as it is indispensable to the smooth operation of a system at any other degree. Both schools preach that worlds live in harmoniousness with nature. and such a manner is compatible with humankind’s taking attention of nature and the environing environment of the communities they live and work ( Low and Ang. forthcoming ; Low. forthcoming ) .

In Lao Tzu’s head. the people should be encouraged to encompass simpleness. decreasing self involvement and controling one’s desires ( Tao Te Ching. Verse 49 ) ; in this manner. one can so make a peaceable and harmonious environmental attitude towards people and nature. and there is overall felicity between and among all. Detaching ourselves and non acquiring caught with the great figure of things in our head. we besides slow down. pay attending to our external respiration. travel easy and profoundly. and we reach new apprehensions about ourselves and the universe around us.

In Taoism. peace is treasured ( “The best manner of suppressing an enemy is to win him over by non antagonising him…” – Tao Te Ching. poetry 68 ; Wu. 1990: 101 ) . War is no good and lone consequences in agonies of the people ; swayers need to happen and seek peace for his or her people. With harmoniousness. trade. concern and net incomes can be made. and the states make advancement – as the Chinese stating goes. “Harmony grows profits” ( Hanyu Pinyin: he chi sen chai ) . It can therefore be said that the Chinese award harmoniousness above all things. A big portion of Chinese literature is based on the thought of harmoniousness ( Tao Te Ching – McDonald. 2009 ; Mitchell. 1995 ; Towler. 2002 ) .

For both Confucianism and Taoism. a sage is a individual who is in entire harmoniousness with their universe – the universe about them every bit good as the universe within them. 2. 3 Desiring to Be Happy And Being Positive Franklin Publishing Company World Wide Web. franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 115 One of the basic facts of life is that all of us want to be happy. Each of us does non wish to endure ; and yet. agony is a portion of life. merely as felicity is. It can be taken that both Confucianism and Taoism. being positive. look to press people to prosecute felicity.

If we are negative. so we spend excessively much clip seeking for ways to avoid agony ; so so. we will besides lose out much of the felicity that is possible in our lives. In Confucianism. with the Rectification of Names and functions fulfilled. a male parent does the father’s function. a female parent the mother’s function. the boy the son’s function and so on ; so there will be harmonious relationships and felicity. If there were peace. harmoniousness and felicity in the household and since a state is basically made of households. so the state would besides bask peace. harmoniousness and felicity.

Confucius besides highlighted that holding an independent. genuinely unagitated. steady. earthy head and bosom that one can avoid being swayed by the rises and falls. additions and loses of life. Free from concerns and frights ( Confucius – The Analects. Chapter XII. versify 4 ) . a individual of high unity and morality ( a gentleperson. junzi ) would be happy ; ( s ) he would kip good. In these ways. one can therefore be more or less. contented or happy. In Taoism. as in Yin-Yang. it is taken that the seed of agony is built-in in each minute of felicity. In this manner we should stay centered during minutes of great felicity.

In life. if we build our felicity on simple things like love. friendly relationship. good wellness. and spirit. we can construct a sense of felicity that will digest the challenges and alterations that life gives us ( Towler. 2002a ; hypertext transfer protocol: //ancienthistory. mrdonn. org/Taoism. hypertext markup language ) . Therefore. in both Confucianism and Taoism name for people to populate merrily. 2. 4 Right Actions Are Critical Both by and large see spiritual beliefs as holding less importance than spiritual patterns. In fact. both Confucianism and Taoism emphasis on orthopraxy ( right actions ) over orthodoxy ( right beliefs ) .

Franklin Publishing Company World Wide Web. franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 116 In The Analects. Book II verse 13. it is said that Tzu-kung asked about the gentleman. The Master said. ‘He puts his words into action before leting his words to follow his action. ’” Low ( 2008: 33 ) speaks of the “message Confucius impresses on us is that: As leaders. we need to move and act as gentlemen. ” And what more. he has added that “when virtuousness is practised. one enjoys a clear conscience” ( Low. 2008: 33 ) .

Confucianism besides stresses on humanitarianism. and more significantly on the value of love and compassion ( Low. 2010 ) . In a person’s personal behavior. ( s ) he is respectful. In his or her traffics with his or her staff. ( s ) he is considerate ; in caring for the common people’s public assistance. ( s ) he is liberally sort ; and in covering with all. ( s ) he is merely ( Low. 2008 ) . Like Confucianism. Taoism besides stresses on compassion ( a typical right action ) . underlining the fact that “weapons of war auspex immorality. Even things seem to detest them” ; besides. “to achieve more for others. enlarge your heart” ( Low. 2009: 33 ) .

2. 5 Open And Continuing Canons Each does non hold a closed canon. each continues to be interpreted. written and included in their several canons. However. unlike Taoism. acquaintance with the Confucian canon was one of the chief demands of the civil service scrutinies in traditional China. 2. 6 No Fixed Religious Services But Anywhere At Anytime. It Can Be Practiced Interestingly excessively or in fact. really convenient. both have no fixed spiritual services and can be practiced anyplace. from shrines and temples to private surveies and mountain extremums.

Seen from this angle. there is much freedom and it is life and in life. praying and life in unity ( life itself is a supplication! ) . The good thing is that they are without rites or rigorous conformance of go toing multitudes or supplication Sessionss in fixed yearss as evident in some of the other major faiths. Franklin Publishing Company World Wide Web. franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 117 2. 7 Benevolence And Compassion Interestingly. Low ( 2008a: 67 ) has highlighted that one of the authoritative leading wickednesss or errors is that of “being indurate to the demands of the others” or lacking in empathy or worse. compassion.

For both Confucius and Lao Tzu. leaders need to be benevolent. Low ( 2008b ) has highlighted that the Confucian concern owner/leadership. with its high undertaking and high relationship. is seen as lovingness and the leader builds the bond with the employees. In the Confucian sense. being benevolent or sort. a characteristic component of humanity. is an portion of an individual’s endowments. Like Confucianism. Taoism besides considers a worthy individual as a benevolent individual. and in the former. a benevolent individual enjoys length of service ( ren cher shou ) .

Leaderships need to be compassionate and empathic. Both Confucianism and Taoism preach and emphasis on compassion. Compassion is. in fact. one of Lao Tzu’s three hoarded wealths ( Low. 2009 ; Wu. 1990 ) . Such a belief and action is peculiarly critical. And it is. in fact. excellent when it comes to taking people since the compassionate leaders pattern servant leading. wanting overall small or nil for themselves. but sympathetically demoing and moving with attention and concern more for the people and their demands ( Low. 2010. 2009 ; 2008 ) .

Figure 1: A List of Commonalties Of Confucianism And Taoism In Pursuit of the Tao Close to Nature And Harmony Wanting to Be Happy And Being Positive Right Actions Are Critical Open And Continuing Canons No Fixed Religious Services But Anywhere At Anytime. It Can Be Practiced Benevolence And Compassion Franklin Publishing Company World Wide Web. franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 118 3 3. 1 The Key Differences Human Living and Spirituality Confucianism. on one manus. emphasiss on achieving Tao in human life. The Hagiographas of Confucius cover chiefly with single morality and moralss.

( besides see Low. 2008c – Confucian moralss and concern duty to the assorted stakeholders ) . and the proper exercising of political power by the swayers. Confucianism is non. decently talking. a faith but it is more of a manner of acting so that one does the right things ( hypertext transfer protocol: //ancienthistory. mrdonn. org/Confucius. hypertext markup language ) . Confucianism stresses on the Rectification of Names. and each demands to carry through each person’s several functions and duties. For Confucius. “therefore. the superior adult male examines his bosom that there may be nil incorrect at that place. and that he may hold no cause for dissatisfaction with himself.

” ( Doctrine of the Mean. Chapter XXXIII. . Verse 2. cited in Confucius. 1915 ) . A Confucian therefore believes that an ordered society is what people should endeavor for. In that sense. it is more this-worldly. and is a manner of life instead than a faith. However. the wisdom of the Old Master can ( still ) help us to obtain religious felicity in the modern universe. to acquire used to the day-to-day modus operandi of our lives. and to happen the personal bearings that tell us where we are ( Yu Dan. 2009: 11 ) . Taoism. on the other manus. focal points on accomplishing the Tao. fundamentally on the religious facets of life ; and it is other-worldly and can be considered as a faith.

[ Some have. nevertheless. argued that Taoism is non a faith. Taoism is a doctrine. a manner of looking at life and a manner of believing about things. Taoists believe if one looks at life and believe about things in the right manner. one will be much happier -http: //ancienthistory. mrdonn. org/Taoism. html. ] This writer nevertheless feels that Taoism stresses on the religious facets of life and it is mystical excessively – “Tao can be talked about. but non the Eternal Tao. Name callings can be named. but non the Eternal Name.

As the beginning of heaven-and-earth. it is nameless. As ‘the Mother’ of all things. it is nameable. ” ( Tao te ching. poetry 1. Wu. 1990: 1 ) . It is besides said that one of the head-twisty things about the Tao de ching is that it ne’er specifically defines The Way. The book itself is a series of poetries. verse forms. Franklin Publishing Company World Wide Web. franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 119 and conundrums. emphasizing on control but non laterality. fluidness but non ambivalency. and enigma but non confusion.

However. it is full of wise. helpful nuggets to help human existences in life and achieving religious contentment ; illustrations include “embrace simpleness. set others foremost. Desire little” . and “weapons are the carriers of bad intelligence ; all people should hate them” ( Lao Tzu. Verses 19 and 31. Tao de ching ; McDonald ; 2009 ) . To lucubrate. one should populate merely while being healthily aware and declining greed and lecherousness. After all. as in the Chinese adage. one should non “add legs to the serpent after one has finished pulling it” .

And non to perplex things. simpleness so makes one’s life easier. more convenient and pleasant. And following. all of us should value or prize peace and harmoniousness. Confucius’ The Analects. depending to a great extent on analogy and metaphor. is. on the other manus. really clear and concrete on achieving the manner in footings of human life. and for the overall good of world. For Confucius. there is to be good household life ; and peace and harmoniousness every bit good as the attainment of good community life. For Lao Tzu. there is to be oneness with nature and the Universe or Heaven. 3. 2 Practicality And Esotericism.

Confucianism is really practical. suited for matter-of-fact human life. In The Analects. Book XI. poetry 12: “Chi-lu asked how the liquors of the dead and the Gods should be served. The Master said. ‘You are non able even to function adult male. How can you function the liquors? ’ ‘May I ask about decease? ’ ‘You do non understand even life. How can you understand decease? ’ For Confucianism. in concern. corporate societal duty ( CSR ) should ever be at that place: what is taken from the community is returned through contributions. charity and other aids rendered to the hapless and needy.

In his survey. Low ( 2008c ) has indicated that the Confucian Golden Rule and Confucian moralss in the context of the stakeholder theory. demoing how concerns can be ethical while being caring and compassionate for its stakeholders. Franklin Publishing Company World Wide Web. franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 120 In Taoism. the end of each truster is to go one with the Tao. a force that flows through all life. The construct of a personified divinity is foreign to them ; possibly there is the construct of an impersonal God.

The practicians do non pray because there is no God to hear the supplications or to move upon them ; trusters seek replies to life’s jobs through interior speculation and outer observation. [ In that sense. Taoism can be seen as esoteric. abstract or non easy to be understood. ] Taoists believe in the dichotomy of the existence. symbolized by yin-yang. but unity is to be attained through interior speculation. balance and harmoniousness. Taoist practicians believe in nurturing life and the spirit by stimulating or acquiring qis ( energy ) . meditating and being in unity with the Tao. 3. 3.

Groups. Classification and Non-Categorization/ Dualities And Oneness Because of Confucius’ Rectifications of Names ( Fung. 1948 ) . the function each individual needs to play appears to hold a batch of classification ( groupings ) ; and love starts from loving one’s parents and household members foremost ; and so widen out to love one’s neighbours and farther extend to one’s community and society. In Taoism. there is this seeking or hunt for Oneness and no dichotomies or distinction between animate beings and worlds or worlds and nature. Let me explicate. First of all. worlds need to widen their head and skylines.

Worlds frequently live and experience world conceptually. We do non see things afresh and anew every clip we look at them ; alternatively. we create classs and allow things fall into them. which is an easy and more convenient manner of covering with the universe.

Apart from the smaller things. such as specifying a flower as a rose. a vase as a Chinese Ming vase. an old-timer. or a individual as a instructor. there are wider classs ( groupings or types ) under which everyone lives. including faiths. beliefs. political orientations. and systems of authorities. Each class or type supplies us a degree of psychological certainty and saves us from the attempt of invariably disputing our ain beliefs.

Take for illustration. worlds frequently divide animate beings into ‘favorites’ or ‘pets’ and ‘domestic/ farm animals’ so that we can experience all right loving one and eating or devouring the other. Franklin Publishing Company World Wide Web. franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 121 Mindlessness. on one manus. is when there is no focal point and occurs when worlds are conditioned or at least non cognize that the classs to which they subscribe are classs and have accepted them as their ain without truly believing. understanding and/or sing it.

Interrupting off from. reevaluating old groupings and being able to see outside one’s ( individual/ in-box ) subjective context ( seeing the wider. collective/ out-of-the-box/ nonsubjective context ) is mindfulness. We should so be comprehending things in un-habitual ways. and therefore we’ll grow. On the other manus. when we are aware. we will non be pigeonholing and packaging things up. we’ll be in line with nature as things are transeunt and they besides change. When we are aware. we are interrupting off from our self-importances and classs and in fact acquire closer to nature or Tao. the Universe.

Then once more. one can besides reason that both Confucianism and Taoism are. in a manner. common in footings of the chases of the Tao ( as said under the Commonalities of Confucianism and Taoism subdivision ) . and the differences lies in their starting points. from subjectiveness to catholicity for Confucianism and from inanity to mindfulness for Taoism. 3. 4 Filial Piety And Nature Confucianism urges the people to esteem their parents and the old. They are to take attention of their parents. keeping good links with them while continuing the value of filial piousness ( xiao ) .

In the Confucian linguistic communication. filial piousness ( xiao ) means functioning one’s populating parents. and therefore. ensuing in the five ( 5 ) critical relationships in the Confucian Teaching. that is. the relationships between: i. two. three. four. v. the royalty/prince and topic. male parent and boy. older and younger brother. hubby and married woman. friend and friend. Filial piousness embracings those attitudes of regard for one’s seniors and a mutual attitude of love and fondness on the senior’s portion to the junior. After the decease of one’s parents. it involves spiritual duties in ceremonial worship. Franklin Publishing Company World Wide Web.

franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 122 Taoism. on the other manus. emphasizes ‘going with the flow’ . keeping good links and in unity with the Nature. Heaven or the Universe. In Taoism. we learn from nature – a flower falls even though we love it. and weed grows even though we do non love it. We love the animate beings and animals around us. And we do non interfere yet we are contented ; after all. there is a season and ground for everything ; and everything has its topographic point ; merely allow it be. By accepting things as they are. we become impartial or unaffected.

It is good to follow the natural order ( Low. 2010b ) . In following nature. we are in harmoniousness with nature. There is no or small emphasis. We sit quietly… do nil. Spring comes and grass grows by itself. Besides. a known yet important point to observe is that nature does non travel rapidly yet everything is achieved. 3. 5 Rites And Beyond Rites Or Rigidity Versus Flexibility Confucius introduced rites/terms of mention to guarantee people comply with the system. This is slightly stiff ; nevertheless. on many occasions. he would let people to modify. alteration and better the rites consequently.

For illustration. on one juncture. Confucius highlighted that harmonizing to the traditional rites. ceremonial chapeaus were made out of hemp ; these yearss people make them out of silk. he approved of the common pattern since this. after all. is more economical… ” ( Confucius – The Analects. Chapter IX. versify 3 ) . Lao Tzu was flexible in his instructions. and he did non present or follow any system such as the rites proposed by Confucius. He alternatively encouraged people to take a simple life. following the natural ways of life and stay degage to the universe like a freshly born baby who has non yet learnt to smile.

( Tao Te Ching. Verse 20 ) . To analyse farther. we can state that people in the universe consists of different personalities. and some people are so used to or prefer a construction. a kind of checklist or a spiritual ( structured ) attack to making things ( In Myers-Briggs Type Indicator: MBTI footings: Thinking ; Judging Franklin Publishing Company World Wide Web. franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 123 Types ) while others may prefer a less structured attack to making things ( In Myers-Briggs Type Indicator: MBTI footings: Feeling ; Intuitive/ Perceiving Types ) .

They like to travel. seting along the manner. instead than an immediate structured. ordered manner. all the manner through till the terminal or completion. In Confucianism. rites give construction. stableness and continuity. Rites are necessary since they provide the footing of patterns every bit good as more significantly. criterions. Confucius besides stressed the demand for rites and music. For Confucius. ‘sacrifice as if present’ is taken to intend ‘sacrifice to the Gods as if the Gods were present. ’ The Master. nevertheless. said. ‘Unless I take portion in a forfeit. it is as if I did non forfeit.

’ ( Confucius –The Analects. Chapter III verse 12 ) . Taoism goes beyond rites. ‘going with the flow’ ; and like the quality of H2O. flexibleness is besides applied. Chairman Mao Zedong one time quoted Lao Tzu. “Fortune lies in bad luck and frailty versa. ” In other words. the Taoist practician is frequently aware of the fact that in every bad luck lies the seed of luck. and in every luck lies the seed of bad luck ; and given a state of affairs. ( s ) he is to flexibly use the ‘right’ attack. 3. 6 Learning And Unlearning.

In Confucianism. acquisition and instruction is so critical ( Low. 2010 ; 2010a ) . Confucius stressed really much on acquisition and he himself set an illustration of uninterrupted larning throughout his life. “The Master said. ‘At 15. I set my bosom on acquisition ; at 30 I took my base ; at 40 I came to be free from uncertainties ; at 50 I understood the Decree of Heaven ; at 60 my ear was attuned ; at 70 I followed my heart’s desire without transgressing the line. ’” ( Confucius – The Analects. Chapter II. versify 4 ) .

Confucius stressed on acquisition ; larning prevents one from being shockable. For Confucius. it is of import for persons to larn. He used larning to rectify his errors and better himself. and he in fact considered Junzi ( a gentleman/lady ) as a individual tidal bore to analyze. Confucius said. “The gentleman seeks neither a full belly nor a comfy place. He is speedy in Franklin Publishing Company World Wide Web. franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 124 action but cautious in address. He goes to work forces possessed of the Way to be put right.

Such a adult male can be described as tidal bore to larn. ” Overall so. the Confucians see it as bad to eat one’s make full all twenty-four hours long. and do nil to nurture the head. ” ( Low. 2010. 2008 ) . On the other manus. Taoism stresses on unlearning ( possibly even undoing bureaucratism or processs ) . and here it can be seen as being simple is both wise and good. Lao Tzu encouraged people to unlearn their acquisition for so they would non hold any anxiousness ( Tao Te Ching. Verse 20 ) . Simplicity is so embraced and it is wise non to overemphasise or perplex things ( Low. 2009 ) .

To the Taoists. the Confucian’s chase of cognition has divided people and things ( making differentiations and differences between work forces and animals/ other animals ) every bit good as holding complicated life ; they besides argue that it can besides do contention for net incomes and celebrity. Life is so simple. and it is good non to over do things ; when eating merely eat and when kiping. merely slumber ; and in life. merely unrecorded. More so. one can non larn with an occupied head. one can non make full a full cup unless it’s emptied ; one should non overanalyze excessively. Lao Tzu speaks of “stop thought and stop your problems” ( Verse 20. Tao de ching ) .

Figure 2: shows a sum-up of cardinal differences between Confucianism and Taoism Human Living and Spirituality Practicality And Esotericism Groupings. Categorization and Non-Categorization/ Dualities And Oneness Filial Piety And Nature Rites And Beyond Rites Or Rigidity Versus Flexibility Learning And Unlearning 4 Conclusion Both Confucianism and Taoism. holding been home-grown in China and developed in about entire isolation from the remainder of the universe. have played a major function in the country’s three 1000 Franklin Publishing Company World Wide Web. franklinpublishing. cyberspace.

Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 125 old ages of history. And possibly the universe and the people can larn. use and accommodate the finer points and wisdom of Confucianism and Taoism into their lives. And to rephrase Yu Dan ( 2009: 187 ) . wherever we are. we can allow the religious power of Confucianism and/or Taoism combine with our present Torahs and regulations. blending seamlessly together to go an indispensable portion of our lives. to allow each of us build for ourselves a genuinely worthwhile life. This is certainly the ultimate significance of Confucius and/or Taoism in our lives today.

Mentions Confucius ( 1915 ) ( Contributors: Dawson. Miles Menander ) The moralss of Confucius: The expressions of the Master and his adherents upon the behavior of “The Superior Man” . G. P. Putnam’s Sons: New York. Fung. Y. L. ( 1948 ) A short history of Chinese doctrine. The Free Imperativeness: New York. Lau. D. C. ( 1979 ) Confucius – The Analects ( Lun Yu ) . The Penguin Books: England. Li. Y. Y. ( 1996 ) Chinese traditional values and features of Chinese wellness behaviour. ( in Chinese ) Chinese psychological science and therapy. Laureate Book Co. : Taipei. Low. K. C. P.

( forthcoming ) ‘Confucian ethics’ in Idowu. S. O. ( ed. ) . ( 2011 ) Encyclopedia of corporate societal duty. Heidelberg: Springer-Verlag Low. K. C. P. ( 2010 ) ‘Values make a leader. the Confucian perspective’ . Penetrations to a changing universe diary. Volume 2010 Issue 2. p. 13 – 28. Low. K. C. P. ( 2010a ) ‘Teaching and Education: the ways of Confucius’ . Educational research. December 2010 Special issues. p. 681- 686. Franklin Publishing Company World Wide Web. franklinpublishing. net Conflict Resolution & A ; Negotiation ( Volume 2011 Issue 4 ) 126 Low. K. C. P.

( 2010b ) “Zen and leading – Turning one’s leading excellence” . Penetrations to a changing universe. Volume 2010 Issue 1. p. 1 – 10. Low. K. C. P. ( 2009 ) ‘Lao Tzu’s three hoarded wealths. leading & A ; organisational growth’ . Leadership & A ; organisational direction diary. Volume 2009. Publish 3. p 27 – 36. Low. K. C. P. ( 2008 ) ‘Value-based leading: Leading. the Confucian way’ . Leadership & A ; organisational direction diary. Volume 2008 Issue 3. p. 32 – 41. Low. K. C. P. ( 2008a ) ‘Leadership ideas to chew over – Some authoritative wickednesss of leadership’ . Leadership & A ; organisational direction diary. Volume 2008 Issue 4. P.

65 – 75. Low. K. C. P. ( 2008b ) ‘Father leading and little concerns in Singapore – Case revisited’ . Leadership and organisation direction diary ( LOM ) . Vol. 2008 Issue 3. p. 68 – 82. Low. K. C. P. ( 2008c ) ‘Confucian moralss & A ; societal duty – The aureate regulation & A ; duty to the stakeholders’ . Ethics & A ; critical thought diary. Volume 2008 Issue 4. p. 46 – 54. Low. K. C. P. and Ang. S. L. ( 2010 ) . ‘Traditional Chinese Medicine ( TCM ) ’ . Chinese Medicine. Vol. 1 No. 3 ( Dec 2010 ) p. 84 – 90. ( Published Online hypertext transfer protocol: //www. SciRP. org/journal/cm ) . Low. K.