The Key Beliefs of Confucianism (Excerpts from “Confucianism,” by Dong Sull Choi in Religions of the World: a Latter-day Saint View. 2nd Edition. (1997) P. 99-109)

The ultimate goal implicit in all that in the Analects, and scholars still argue over Confucius taught is the realization of a its various etymologies and translations of peaceful world. According to the Great the term into English. In Chinese writing, Learning, one of the Four Books of the character for jen is composed of Confucianism, the pursuit of personal "person" and "two," signifying the virtue—or moral self-realization—is the relationship between man and man, man and foundational step toward the attainment of woman, or humans and the divine. Lin universal peace. The worthy behavior of the Yutang rendered it in English as "true ancient sage-kings is a model for humankind manhood" and occasionally as "kindness." in modern times: Waley interpreted it as "good" or "goodness." Other scholars have translated it Their hearts being rectified, their as "human-heartedness," "benevolence," persons were cultivated. Their "goodness," "humaneness," or "love"—even persons being cultivated, their meaning sexual love, though this sense families were regulated. Their almost never appears in Confucian literature. families being regulated, their States In sum, jen is regarded as the most were rightly governed. Their States important attribute of the chun tzu, the being rightly governed, the whole superior man; its attainment is, therefore, the kingdom was made tranquil and object of education. happy. From the Son of Heaven [the emperor] down to the mass of the Li people, all must consider the cultivation of the person the root of Jen is realized, according to Analects 12:1, everything besides…. through the practice of li. The term is used 71 times in the Analects and 489 times in the Tso Oman in contexts that identify it as CONFUCIAN THOUGHT "the standard for political, social, and individual affairs"; but, like jen, it has no Moral Teachings exact equivalent in English. Attempts at translation have included "rites," "rituals," Confucius's teachings on the subject of "propriety," "courtesy," "ceremonies," "good morality cluster around four principal manners," and "politeness." Taken in the themes: jen, li, hsiao, and chung yung. broadest sense, the term encompasses all Following his death, faithful disciples such moral codes; ethics, and social behavior. as Mcncius (372-289 B.C.E.) and Hsun Tzu More narrowly, it means the forms of (298-238 B.C.E.) continued teaching socially acceptable conduct, or the way adherence to these four cardinal virtues, and things should be done. In general, li is the they still characterize Confucian philosophy blueprint for a well-conducted life. as understood today. Confucius taught that five basic social Jen relationships existed in life and that the presence of li in these relationships would Jen (pronounced "ren") is so central a ensure an ideal society. These relationships concept in Confucius's thought that illustrate the importance of the family in Confucianism is sometimes called the Confucianism. As listed by Lewis Hopfe, philosophy of jen. The term recurs 108 times they are: 1 1. Father to son. There should be belief in the hierarchy of all human kindness in the father and filial piety relationships. As he explains, the son is in the son. inferior to his father and owes hsiao— 2. Elder brother to younger brother. respect and obedience—to him. So, too, the There should be gentility in the elder wife is inferior to her husband and owes him brother and humility in the younger. corresponding hsiao. Younger brother, 3. Husband to wife. There should be servant, and citizen owe hsiao to elder righteous behavior in the husband brother, master, and emperor. Thompson and obedience in the wife. cites both Mencius, the Confucian authority 4. Elder to junior. There should be second only to Confucius, and Confucius consideration among the elders and himself to confirm the essential importance deference among the juniors. of hsiao in Chinese thought. "[Mencius] 5. Ruler to subject. There should be said, 'Which is the greatest duty? Duty to benevolence among the rulers and parents is the greatest.... Among our many loyalty among the subjects. duties, the duty of serving the parents is fundamental.'" Then, in this famous passage As this list makes clear, Confucius did not from the Hsiao Ching, attributed to perceive the individual as an isolated entity, Confucius: but rather as one surrounded by human relationships. In essence, there is no Filiality is the root of virtue, and that individual; each living being is defined by from which civilization derives.... his or her relationships with other beings. The body, the hair and skin are The purpose of li is to set parameters for received from our parents, and we those relationships. As Confucius said in dare not injure them: this is the Analects 6:28, "[T]o turn your own merits to beginning of filiality. (We should) account ... help others to turn theirs to establish ourselves in the practice of account." In other words, the reciprocal the true Way [Tao], making a name give-and-take required by living in human for ourselves for future generations, society is a necessary factor in individual and thereby bringing glory to our development; correct adherence to li leads, parents: this is the end of filiality. therefore, to the attainment of jen. Filiality begins with the serving of our parents, continues with the Hsiao serving of our prince, and is completed with the establishing of From the earliest beginnings of their long our own character. history, the Chinese have valued the virtue Confucius described as hsiao—usually Thus, Thompson concludes, hsiao forms the rendered in English as "filial piety" or basis of family unity, is the primary quality "filiality." Chen describes it as "the root of of the ideal person, and acts as the most all virtues, [which] serves as the moving influential force in maintaining the force for action in accordance with moral orderliness of the state. standards. It permeates all virtues, and gives life and strength for their translation into As mentioned previously, Confucius is said actions." to have mourned the death of his mother for three years. This practice is an expression of Laurence Thompson notes that the written hsiao dating far back into Chinese antiquity. character for hsiao is the character for "old" The Shu Ching reports that upon the death supported from underneath by the character of the sage-king Yao (traditionally ca. 2358- for "son," in a succinct yet eloquent 2357 B.C.E.) "people mourned for him three summary of its meaning. He further suggests years, as if for the death of their own that this concept forms the basis for Chinese parents." An Old Testament story 2 reminiscent of hsiao is that of Joseph, the Chung Yung son of Jacob, whose jealous older brothers sold him into Egypt as a slave. Although he The fourth main topic of Confucian moral passed the remainder of his life in this land teachings was chung yung, which has among a foreign people with foreign ways, sometimes been translated as "central and although he rose high in their esteem, he harmony" but usually as "golden mean or always remembered with love and concern "doctrine of the mean," resembling as it does the parents and family he had lost. When his the Greek philosopher Aristotle's doctrine of brothers came to Egypt for food during a the mean. Confucius felt that many of the great famine, he wept for joy at seeing them troubles of his day stemmed from the fact again, though he did not at once make that this virtue had been neglected; it himself known to them. When at last therefore held a central place in his moral reunited with his father, Joseph "fell on his instruction. In accordance with it, he himself neck, and wept on his neck a good while" rejected extremes of any kind, keeping (Gen. 46:29); this tenderness very much instead to a course of moderation. For impressed the pharaoh and the Egyptian instance, his social theory endorsed neither people. Upon Jacob's death, Joseph communal primacy nor individualism. entreated the pharaoh: "My father made me Instead, he taught—and exemplified— swear, saying, Lo, I die: in my grave which I balance in life through jen, li, and hsiao, have digged for me in the land of Canaan, with emphasis on both individual and social there shalt thou bury me. Now therefore let responsibilities as well as on the me go up, I pray thee, and bury my father, interrelationships between thoughts and and I will come again" (Gen. 50:5). actions, motives and consequences, or innate Impressed with this desire Joseph showed to tendencies and acquired experiences. honor his father's last request, the pharaoh agreed; and Joseph traveled with his family POLITICAL PHILOSOPHY to Jacob's grave site in Canaan. There, after conducting the customary funeral rites, As previously stated, the projected end of a "they mourned with a great and very sore Confucian education was service in a lamentation: and he made a mourning for his political office. The moral teachings of father seven days" (Gen. 50:10). Confucius, therefore, constitute the direct source of the political philosophy he taught; Since the 1911 revolution, the traditional the applications were simply made specific acceptance and practice of hsiao has been to the business of promoting a harmonious increasingly criticized in mainland China. society. In accordance with the concept of However, its efficacy in strengthening chung yung, his philosophy may be peaceful societal relations is still defended examined in two contexts: the role of the by many Confucian scholars today. In the individual toward the society, and that of the words of one of them: society toward the individual.

The logical result of the doctrine of Cheng Ming filial piety should be that "all [humankind] is but one large The role of the individual in society has first family," and if rightly understood, to do with semantics, or the principle of such a doctrine should be a strong cheng ming, which translates literally as moving force towards the realization "rectification of names." Confucius taught of the universal [kinship] of that there must be an accurate [humanity]. correspondence between words, thoughts, and objective reality:

3 If language is incorrect, then what is rather than through law or force, and second, said does not concord with what was that a good leader acts as an exemplar for meant; and it what is said does not those being led by fulfilling the concord with what is meant, what is requirements of the position with rectitude. to be done cannot be effected.... Therefore the gentleman uses only The book of Chung Yung quotes Confucius such language as is proper for at length on the qualities that constitute a speech, and only speaks of what it good leader. Not surprisingly, the moral would be proper to carry into effect. qualities of jen, li, hsiao, and chung yung The gentleman, in what he says, figure prominently in his description: leaves nothing to mere chance. (Analects 13:3) When the ruler pays attention to the cultivation of his personal conduct, Let the prince be a prince, the there will be respect for the moral minister a minister; the father a law. When the ruler honors worthy father and the son a son. (Analects men, he will not be deceived (by the 12.11) crafty officials). When the ruler cherishes affection for his kindred, In these words Confucius counsels people to there will be no disaffection among behave according to the titles they hold—to the members of his family. When the find out what their responsibilities and ruler shows respect to the high duties are and then live by them. They ministers of state, he will not make accord well with the admonition in Doctrine mistakes. When the ruler identifies and Covenants 107:99 that all persons himself with the interest and welfare should "learn [their] duty, and ... act in the of the body of public officers, there office in which [they are] appointed"; for will be a strong spirit of loyalty this is the key to harmony and peace in the among the gentlemen of the country. community. When the ruler becomes a father to the common people, the mass of the The political principle implied in the people will exert themselves for the rectification of names is specified in good of the state. When the ruler Analects 12.17. "Ruling [governing] is encourages the introduction of all straightening. If you lead along a straight useful arts, there will be sufficiency way, who will dare go by a crooked one?" of wealth and revenue in the country. Confucius believed, then, that government When the ruler shows kindness to the was formed to sustain its people in the strangers from far countries, people societal roles in which they belonged. from all quarters of the world will flock to the country. When the ruler Governance takes interest in the condition and welfare of the princes of the empire, Confucius had no interest in representative he will inspire awe and respect for government through a legislative body and his authority throughout the whole little patience with repressive law world. enforcement. Order should be maintained by these aggressive means only, he felt, when NEO-CONFUCIANISM all else had failed. Instead, he taught that "[h]e who rules by moral force is like the Any discussion of Confucianism today must pole-star, which remains in its place while include ideas and principles that were not all the lesser stars do homage to it" taught by Confucius or Mencius but are the (Analects 2:1), suggesting, first, that legacy of the great synthesis which was put government should rule through morality 4 in place by the philosopher Chu Hsi (1130- generation. Every object in nature exhibits 1200 C.E.). Under his leadership, the some aspect of this principle, this Great Confucian revival during the Sung period Ultimate, that works within it. achieved great distinction in bringing into the traditional Confucian concerns for social This kind of metaphysical speculation or humanism new metaphysical ideas and analysis was a significant departure from philosophical answers to profound problems traditional Confucian discussions. In ancient faced by many generations of Chinese— Confucianism the stress was upon perfecting problems of being and ultimate reality which one's moral qualities to become a chun tzu, previously had been addressed only by or true gentleman. In Neo-Confucianism, Taoism, Buddhism, or other schools of beyond the idea of the chun tzu lay an even thought. loftier goal: to embody a profound metaphysical and onto- logical reality. That In his examination of the cosmos, Chu Hsi is, an ideal person was not only one who was led to view all things as having been possessed moral and social virtues, but one brought into being by two elements: the who had reached the ultimate potential of physical, known as ch'i, and the rational complete identification with all creation, principle, known as li (not to be confused whose thought and action flowed in with the Chinese character for ritual, effortless harmony with the cosmic Tao. discussed above, which is also pronounced Such an idea was influenced not only by li). Li, the rational principle, impels the vital Taoism but also by the Buddhist concept of physical force toward movement or the bodhisattva.

5 Excerpts from The Analects Source: http://classics.mit.edu//Confucius/analects.html

Background: “The Analects are a collection of the teachings and thoughts of Confucius; they also contain fragments of dialogues between the great Chinese philosopher and his disciples. The name in English derived from the word "analect" which means a fragment or extract of literature, or a collection of teachings…. The Analects are believed to have been collected by the disciples of Confucius and not by the sage himself. Written during the Period of Spring and Autumn and Warring States Period (ca. 479 BC - 221 BC), the Analects are considered among the most representative works of Confucian thought, and still have a great influence on Chinese culture and East Asia.” (http://www.confucius-1.com/analects)

Part 1 7. The Master said, "At fifteen, I had my mind bent on learning. At thirty, I stood 1. The Master said, "A youth, when at home, firm. At forty, I had no doubts. At fifty, I should be filial, and, abroad, respectful to knew the decrees of Heaven. At sixty, my his elders. He should be earnest and truthful. ear was an obedient organ for the reception He should overflow in love to all, and of truth. At seventy, I could follow what my cultivate the friendship of the good."… heart desired, without transgressing what was right."… 2. The Master said, "He who aims to be a man of complete virtue in his food does not 8. The Master said, "See what a man does. seek to gratify his appetite, nor in his Mark his motives. Examine in what things dwelling place does he seek the appliances he rests. How can a man conceal his of ease; he is earnest in what he is doing, character? How can a man conceal his and careful in his speech; he frequents the character?" company of men of principle that he may be rectified—such a person may be said indeed 9. The Master said, "If a man keeps to love to learn."… cherishing his old knowledge, so as continually to be acquiring new, he may be a 3. The Master said, "I will not be afflicted at teacher of others."… men's not knowing me; I will be afflicted that I do not know men." 10. Tsze-kung asked what constituted the superior man. The Master said, "He acts before he speaks, and afterwards speaks Part 2 according to his actions."…

4. The Master said, "He who exercises 11. The Master said, "Shall I teach you what government by means of his virtue may be knowledge is? When you know a thing, to compared to the north polar star, which hold that you know it; and when you do not keeps its place and all the stars turn towards know a thing, to [admit] that you do not it."… know it—this is knowledge."…

5. The Master said, "If the people be led by laws, and uniformity sought to be given Part 3 them by punishments, they will try to avoid the punishment, but have no sense of shame. 12. Tsze-kung wished to do away with the offering of a sheep connected with the 6. "If they be led by virtue, and uniformity inauguration of the first day of each month. sought to be given them by the rules of propriety, they will have the sense of shame, 13. The Master said, "Tsze, you love the and moreover will become good." sheep; I love the ceremony."…

6 Part 4 Part 5

14. The Master said, "It is only the truly 24. Chi Wan thought thrice, and then acted. virtuous man, who can love, or who can When the Master was informed of it, he hate, others." said, "Twice may do."

15. The Master said, "If the will be set on 25. The Master said, "When good order virtue, there will be no practice of prevailed in his country, Ning Wu acted the wickedness." part of a wise man. When his country was in disorder, he acted the part of a stupid man. 16. The Master said, "Riches and honors are Others may equal his wisdom, but they what men desire. If they cannot be obtained cannot equal his stupidity."… in the proper way, they should not be held. Poverty and meanness are what men dislike. 26. The Master said, "Fine words, an If they cannot be avoided in the proper way, insinuating appearance, and excessive they should not be avoided…. respect; Tso Ch'iu-ming was ashamed of them. I also am ashamed of them. To 17. The Master said, "The superior man, in conceal resentment against a person, and the world, does not set his mind either for appear friendly with him; Tso Ch'iu-ming anything, or against anything; what is right was ashamed of such conduct. I also am he will follow." ashamed of it."…

18. The Master said, "The superior man Part 6 thinks of virtue; the small man thinks of comfort."… 27. The Master said, "They who know the truth are not equal to those who love it, and 19. The Master said: "He who acts with a they who love it are not equal to those who constant view to his own advantage will be delight in it."… much murmured against."… 28. "Now the man of perfect virtue, wishing 20. The Master said, "A man should say, I to be established himself, seeks also to am not concerned that I have no place, I am establish others; wishing to be enlarged concerned how I may fit myself for one. I himself, he seeks also to enlarge others."… am not concerned that I am not known, I seek to be worthy to be known."… Part 7 21. The Master said, "When we see men of worth, we should think of equaling them; 29. The Master said, "Let the will be set on when we see men of a contrary character, the path of duty. Let every attainment in we should turn inwards and examine what is good be firmly grasped. Let perfect ourselves."… virtue be accorded with. Let relaxation and enjoyment be found in the polite arts."… 22. The Master said, "The cautious seldom err."… 30. The Master said, "I do not open up the truth to one who is not eager to get 23. The Master said, "Virtue is not left to knowledge, nor help out any one who is not stand alone. He who practices it will have anxious to explain himself. When I have neighbors."… presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson."…

7 31. The Master said, "When I walk along 40. The Master said, "I have not seen one with two others, they may serve me as my who loves virtue as he loves beauty."… teachers. I will select their good qualities and follow them, their bad qualities and 41. The Master said, "Hold faithfulness and avoid them." sincerity as first principles. Have no friends not equal to yourself. When you have faults, 32. The Master said, "Heaven produced the do not fear to abandon them." virtue that is in me."… 42. The Master said, "The commander of the 33. The Master said, "There may be those forces of a large state may be carried off, but who act without knowing why. I do not do the will of even a common man cannot be so. Hearing much and selecting what is good taken from him."… and following it; seeing much and keeping it in memory: this is the second style of Part 12 knowledge."… 43. Yen Yuan asked about perfect virtue. 34. The Master said, "The sage and the man The Master said, "To subdue one's self and of perfect virtue—how dare I rank myself return to propriety, is perfect virtue. If a man with them? It may simply be said of me, that can for one day subdue himself and return to I strive to become such without satiety, and propriety, any under heaven will ascribe teach others without weariness."… perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it 35. The Master was mild, and yet dignified; from others?" majestic, and yet not fierce; respectful, and yet easy…. 44. Yen Yuan said, "I beg to ask the steps of that process." The Master replied, "Look not Part 8 at what is contrary to propriety; listen not to what is contrary to propriety; speak not what 36. The Master said, "Ardent and yet not is contrary to propriety; make no movement upright, stupid and yet not attentive; simple which is contrary to propriety." Yen Yuan and yet not sincere—such persons I do not then said, "Though I am deficient in understand." intelligence and vigor, I will make it my business to practice this lesson." 37. The Master said, "Learn as if you could not reach your object, and were always 45. Chung-kung asked about perfect virtue. fearing also lest you should lose it."… The Master said, "It is, when you go abroad, to behave to every one as if you were Part 9 receiving a great guest; to employ the people as if you were assisting at a great sacrifice; 38. The subjects of which the Master seldom not to do to others as you would not wish spoke were-profitableness, and also the done to yourself; to have no murmuring appointments of Heaven, and perfect against you in the country, and none in the virtue…. family." Chung-kung said, "Though I am deficient in intelligence and vigor, I will 39. There were four things from which the make it my business to practice this Master was entirely free. He had no lesson."… foregone conclusions, no arbitrary predeterminations, no obstinacy, and no 46. Tsze-chang asked, "What must the egoism…. officer be, who may be said to be distinguished?" 8 47. The Master said, "What is it you call not for that conclude that he is bad. It is being distinguished?" better than either of these cases that the good in the neighborhood love him, and the bad 48. Tsze-chang replied, "It is to be heard of hate him."… through the state, to be heard of throughout his clan." 56. The Master said, "The superior man has a dignified ease without pride. The mean 49. The Master said, "That is notoriety, not man has pride without a dignified ease." distinction. Now the man of distinction is solid and straightforward, and loves 57. The Master said, "The firm, the righteousness. He examines people's words, enduring, the simple, and the modest are and looks at their countenances. He is near to virtue."… anxious to humble himself to others. Such a man will be distinguished in the country; he Part 14 will be distinguished in his clan…. 58. The Master said, "The scholar who Part 13 cherishes the love of comfort is not fit to be deemed a scholar."… 50. Tsze-lu asked about government. The Master said, "Go before the people with 59. The Master said, "The virtuous will be your example, and be laborious in their sure to speak correctly, but those whose affairs." speech is good may not always be virtuous. Men of principle are sure to be bold, but 51. He requested further instruction, and was those who are bold may not always be men answered, "Be not weary in these things."… of principle."…

52. The Master said, "'If good men were to 60. The Master said, "Can there be love govern a country in succession for a hundred which does not lead to strictness with its years, they would be able to transform the object? Can there be loyalty which does not violently bad, and dispense with capital lead to the instruction of its object?"… punishments.' True indeed is this saying!" 61. Tsze-lu asked what constituted a 53. The Master said, "If a truly royal ruler COMPLETE man. The Master said, were to arise, it would still require a "Suppose a man with the knowledge of generation, and then virtue would Tsang Wu-chung, the freedom from prevail."… covetousness of Kung-ch'o, the bravery of Chwang of Pien, and the varied talents of 54. The Master said, "If a minister make his Zan Ch'iu; add to these the accomplishments own conduct correct, what difficulty will he of the rules of propriety and music—such a have in assisting in government? If he one might be reckoned a Complete man." cannot rectify himself, what has he to do with rectifying others?"… 62. He then added, "But what is the necessity for a complete man of the present 55. Tsze-kung asked, saying, "What do you day to have all these things? The man, who say of a man who is loved by all the people in the view of gain, thinks of righteousness; of his neighborhood?" The Master replied, who in the view of danger is prepared to "We may not for that accord our approval of give up his life; and who does not forget an him." "And what do you say of him who is old agreement however far back it extends— hated by all the people of his such a man may be reckoned a COMPLETE neighborhood?" The Master said, "We may man."…

9 63. The Master said, "He who speaks 72. The Master said, "The superior man in without modesty will find it difficult to everything considers righteousness to be make his words good."… essential. He performs it according to the rules of propriety. He brings it forth in 64. The Master said, "The superior man is humility. He completes it with sincerity. modest in his speech, but exceeds in his This is indeed a superior man." actions." 73. The Master said, "The superior man is 65. The Master said, "The way of the distressed by his want of ability. He is not superior man is threefold, but I am not equal distressed by men's not knowing him." to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is 74. The Master said, "The superior man free from fear…. dislikes the thought of his name not being mentioned after his death."… 66. The Master said, "Alas! there is no one that knows me." Tsze-kung said, "What do 75. Tsze-kung asked, saying, "Is there one you mean by thus saying, that no one knows word which may serve as a rule of practice you?" The Master replied, "I do not murmur for all one's life?" The Master said, "Is not against Heaven. I do not grumble against Reciprocity such a word? What you do not men. My studies lie low, and my penetration want done to yourself, do not do to rises high. But there is Heaven—that knows others."… me!"… 76. The Master said, "To have faults and not Part 15 to reform them, this, indeed, should be pronounced having faults." 67. Tsze-chang asked how a man should conduct himself, so as to be everywhere 77. The Master said, "I have been the whole appreciated. day without eating, and the whole night without sleeping: occupied with thinking. It 68. The Master said, "Let his words be was of no use. better plan is to learn."… sincere and truthful and his actions honorable and careful…. If his words be not 78. The Master said, "In teaching there sincere and truthful and his actions not should be no distinction of classes."… honorable and careful will he, with such conduct, be appreciated, even in his Part 16 neighborhood?"… 79. Confucius said, "There are three 69. The Master said, "If a man take no friendships which are advantageous, and thought about what is distant, he will find three which are injurious. Friendship with sorrow near at hand." the upright; friendship with the sincere; and friendship with the man of much 70. The Master said, "It is all over! I have observation—these are advantageous. not seen one who loves virtue as he loves Friendship with the man of specious airs; beauty."… friendship with the insinuatingly soft; and friendship with the glib-tongued—these are 71. The Master said, "He who requires much injurious." from himself and little from others, will keep himself from being the object of 80. Confucius said, "There are three things resentment."… men find enjoyment in which are advantageous, and three things they find

10 enjoyment in which are injurious. To find Part 17 enjoyment in the discriminating study of ceremonies and music; to find enjoyment in 85. The Master said, "By nature, men are speaking of the goodness of others; to find nearly alike; by practice, they get to be wide enjoyment in having many worthy friends— apart." these are advantageous. To find enjoyment in extravagant pleasures; to find enjoyment 86. The Master said, "There are only the in idleness and sauntering; to find enjoyment wise of the highest class, and the stupid of in the pleasures of feasting—these are the lowest class, who cannot be changed."… injurious."… 87. Tsze-chang asked Confucius about 81. Confucius said, "There are three things perfect virtue. Confucius said, "To be able to which the superior man guards against. In practice five things everywhere under youth, when the physical powers are not yet heaven constitutes perfect virtue." He settled, he guards against lust. When he is begged to ask what they were, and was told, strong and the physical powers are full of "Gravity, generosity of soul, sincerity, vigor, he guards against quarrelsomeness. earnestness, and kindness. If you are grave, When he is old, and the animal powers are you will not be treated with disrespect. If decayed, he guards against covetousness." you are generous, you will win all. If you are sincere, people will repose trust in you. 82. Confucius said, "There are three things If you are earnest, you will accomplish of which the superior man stands in awe. He much. If you are kind, this will enable you stands in awe of the ordinances of Heaven. to employ the services of others…. He stands in awe of great men. He stands in awe of the words of sages. 88. The Master said, "Fine words and an insinuating appearance are seldom 83. "The mean [ie. average] man does not associated with virtue."… know the ordinances of Heaven, and consequently does not stand in awe of them. 89. The Master said, "Hard is it to deal with He is disrespectful to great men. He makes who will stuff himself with food the whole sport of the words of sages."… day, without applying his mind to anything good! Are there not gamesters and chess 84. Confucius said, "The superior man has players? To be one of these would still be nine things which are subjects with him of better than doing nothing at all."… thoughtful consideration. In regard to the use of his eyes, he is anxious to see clearly. Part 19 In regard to the use of his ears, he is anxious to hear distinctly. In regard to his 90. The Master said, "Without recognizing countenance, he is anxious that it should be the ordinances of Heaven, it is impossible to benign. In regard to his demeanor, he is be a superior man. anxious that it should be respectful. In regard to his speech, he is anxious that it 91. "Without an acquaintance with the rules should be sincere. In regard to his doing of of Propriety, it is impossible for the business, he is anxious that it should be character to be established. reverently careful. In regard to what he doubts about, he is anxious to question 92. "Without knowing the force of words, it others. When he is angry, he thinks of the is impossible to know men." difficulties his anger may involve him in.

When he sees gain to be got, he thinks of righteousness."…

11 The Key Beliefs of Taoism (Excerpts from “Taoism,” by Dong Sull Choi in Religions of the World: a Latter-day Saint View. 2nd Edition. (1997) P.87-97)

BASIC BELIEFS AND PRACTICES 2:11. Rather, yin and yang are correlative opposites, and neither can exist independent Although Lao Tzu is generally regarded as of the other. It is their ambivalence, their the founder of Taoism, since his time the simultaneous repulsion and attraction, that religion has developed in very divergent precludes stagnation or even settled balance. directions. The teachings recorded in the Rather, it produces continuing viability, Tao Te Ching form the foundation for what infusing the universe with life and moving is known as philosophical Taoism (tao within the flow of nature—the Way, or the chia), which may be considered as an Tao. expression of the pure theory behind the faith. However, early Chinese religion has Wu-wei: A Call to Inaction infused into the theory a wide variety of practices whose basis in the Tao Te Ching is As mentioned above, wu-wei means nominal at best. This may be described as submission to the natural order of things or, religious Taoism. Since belief and practice literally, "nonaction" or "not doing." But are intertwined parts of the same whole, one actually, wu-wei as explicated in the Tao Te might think of philosophical Taoism as the Ching is a call to passive action: doing yin, or passive, side and religious Taoism as nothing in such a way that all is the yang, or aggressive, side of the religion. accomplished. One should not resist, confront, or defy. One should not lay down Philosophical Taoism nostrums, rules, or requirements which others are expected to obey. To use Wayne Philosophically, Taoism holds the same Ham's metaphor, "just as no amount of here-and-now naturalistic world view as stirring can clear a pool of muddy water— existed in early Chinese religion. The most the pond must be left alone to clear itself— important factor is awareness in this world so men and nations must be free to follow of the continuing flow of the inherent the natural course of events without impersonal Tao, rather than future salvation excitement or undue agitation." Ambition, in the presence of a personal deity. As excessive desire, and pride always produce Laurence Thompson explains, Taoist themes the opposite of what is expected. If one is are concerned with features of regularity greedy or otherwise egoistical in an effort to within nature—cyclical processes (wu- amass wealth and possessions, these things hsing), processes of growth and decline, and will ultimately possess him or her. One must the bipolarity of yin and yang—which affect give up the world in order to possess it. One human beings on earth in the immediate must abandon self-interest and ambition in present. In fact, he adds, all other principles order to find spiritual fulfillment. To put a in Taoist philosophy hinge on the operation Latter-day Saint application to the idea, one of yin and yang. cannot get to the celestial kingdom by selfish, egoistic grasping for it. One does not Tao attempt to force his will on others. Only sincere humility, minimal desires, and pure The ancient theory of yin and yang asserts spontaneity can enable one to find the Way. that the universe is in a constant state of flux. This does not refer simply to the Book Don Herold, in his simplistic and of Mormon doctrine of categorical semihumorous article "Don't Jump Out of opposition, as expressed by Lehi in 2 Nephi the Frying Pan," explores an important 12 aspect of wu-wei: the importance of [The Sage] does not boast ..., resisting the temptation to foist betterments therefore he succeeds. (22) onto others. He argues that remedies are often worse than the diseases they claim to He who acts, harms; he who grabs, cure: lets slip. (64)

Air-conditioners give us pneumonia The capstone message is simply that "in in August. Vacations produce human relations force defeats itself." He that fatigue. Exercise to limber us up is not grasping will receive most. He that is makes us stiff. And I'm convinced not grasping can be in tune with the that get-well cards make me sicker. movement of the Tao.

Marriage counselors cause unhappy In Search of the Tao marriages by writing articles entitled "Is Yours a Happy Marriage?"... Lao Tzu's main concern was to search for and to submit to the mysterious Tao. After years of observation of Although the Chinese word for Tao may hundreds of devices and gadgets quite literally mean the Way—the road or designed to alleviate life's little the path to follow—this term has come to distresses I've decided that they refer to the inexplicable and eternal usually add to the distress.... underlying principle that establishes order and harmony within the universe. It is So beware of betterments!... absolute, ineffable power. Tao is not an ethical principle, but it is the fountainhead of Internationally, wars to end wars all ethics and all physical forms. cause wars.... Censorship starts people reading dirty books. "Wet A person can attain ultimate peace, human Paint" signs make people touch wet happiness, and wisdom by adjusting himself paint. And telling children not to put or herself to the motion and movement of beans up their noses causes children the universe. Adepts of the Tao allow to put beans up their noses. themselves to move freely without conventional social and moral constraints, or All these things suggest to me that a conventional morality. But this does not lot of the time the best idea is to sit mean that they live without ethics. Their still and not rock the boat! ethics are those of the Tao—of the underlying principle of the universe. Thus, Lao Tzu's doctrine of wu-wei, then, their philosophy is not "Do your own thing," indicates a particular form of inaction—one but "Live in harmony with that which gives that Holmes Welch characterizes as ultimate order and ultimate ethics to the "difficult to practice." Four statements from universe." Like birds who use the drafts and the Tao Te Ching, quoted by Welch and currents of air to support them as they glide, translated by Arthur Waley, help illustrate instead of fighting against them, Taoists this. seek to find their own niche in the scheme of things. The characteristics of the Tao are The more laws are promulgated, The expressed in these selected passages from more thieves and bandits there will the Tao Te Ching: be. (chap. 57) The Tao that can be told is not the eternal [S]uch things [as weapons of war] Tao. are wont to rebound. (30)

13 The name that can be named is not the Perhaps it is the mother of ten thousand eternal name. things.

The nameless is the beginning of heaven and I do not know its name. earth. The named is the mother of ten thousand things. Call it Tao.

Ever desireless, one can see the mystery. For lack of a better word, I call it great.

Ever desiring, one can see the manifestations. Being great, it flows.

These two spring from the same source but It flows far away. differ in name; this appears as darkness. Having gone far, it returns. Darkness within darkness.

The gate to all mystery, (chap. 1) Therefore, "Tao is great;

Heaven is great; The Tao is an empty vessel; it is used, but never filled. Earth is great;

Oh, unfathomable source of ten thousand The king is also great." things! These are the four great powers of the Blunt the sharpness, universe,

Untangle the knot, And the king is one of them.

Soften the glare, Man follows the earth.

Merge with dust. Earth follows heaven.

Oh, hidden deep but ever present! Heaven follows the Tao.

I do not know from whence it comes. Tao follows what is natural. (25)

It is the forefather of the emperors. (4) Water was one of Lao Tzu's favorite images in the Tao Te Ching, and it remains the quintessential symbol of Tao. The Something mysteriously formed, implications of this are summarized by Lewis Hopfe as follows: Born before heaven and earth. Tao ... is most often compared to a In the silence and the void, stream or a moving body of water as it progresses endlessly and Standing alone and unchanging, inexorably. As water wears away the hardest stone or metal and carries off Ever present and in motion. buildings in its path, [likewise] it is useless to struggle against the Tao. 14 Therefore, the ancient Taoist the Jade Emperor, the god Shang Ti, and philosophers believed that all other shen and kuei. humankind's accomplishments and monuments will sooner or later be Applications of Divination destroyed by the Tao. The greatest buildings will fall into decay, hard- Divination, the practice of attempting to tell won knowledge will be superseded, the future or explain the unknown through wealth will fail, and even the mystic or mysterious means, became an sharpest sword will become dull. For important part of Taoist practice, as it had this reason, it behooved people hot to been in ancient Chinese religion. Thompson struggle against the Tao but to seek categorizes two major motivations for the to blend with it and be guided by it. practice of divination among the Chinese, True Taoists live quiet and simple one being to gain understanding of lives. They avoid any achievement supernatural operations in nature so as to except that of seeking to understand bring one's life into harmony with them. The the Tao. other motivation is to discharge the filial obligation to honor and communicate with In an assessment of Taoist principles, departed ancestors so as to ascertain how Taoism may sometimes seem to Westerners best to serve them, wherever they might be. to justify anarchy and amorality; but in fact This second use of divination is not confined it does offer advice in important areas of to Taoists, but has great appeal among education and society. For example, in Confucianists as well. Fortune telling government a nonaggressive and "stand- through a variety of occult practices is a back" leader is the ideal; he who governs well- known feature of religious Taoism still least governs best. In education, a practiced today. Taoist diviners and even permissive approach is favored—one that Confucian moral philosophers have enables teacher and learner to share with produced handbooks of oracular judgments each other as values are transmitted. In that have become widely consulted. pursuing a natural process, the growth of an individual cannot be forced. Exorcism

Religious Taoism Taoist priests also practiced exorcism on an ongoing basis, since the kuei were abundant There is an enormous difference between the everywhere. These were appeased or abstract precepts of philosophical Taoism as banished through the means of loud noises presented in the classical texts and, on the and fire in any of numerous forms: bonfires, other hand, the beliefs of religious Taoism fireworks, candles, torches, or lanterns. as practiced by the Chinese people at large. Priests sometimes scorched their own skin to At the widest level of its influence, by the produce the desired result. first century of the common era, Taoism became characterized as a popular cult Ko Hung and the Quest for Immortality whose members practiced divination, geomancy, exorcism, healing, sorcery, and It is probable that China has had more magic. This religious Taoism fostered people intently involved in the search for polytheism—belief in multiple gods and long life and immortality than any other spirits. Religious Taoists sought happiness country in history. What this meant for and physical immortality through the use of many Taoists is that they turned away from rituals, pills, magical potions, physical the concepts of wu-wei and orderly living. exercises, and dietary practices. They also Instead of seeking natural harmony with the worshiped dragons, rats, weasels, foxes, and universal principle of the Tao, the religious snakes, alongside other higher spirits such as Taoists moved to find an unnatural way to 15 immortality. Instead of practicing inaction, physical body was the hygiene school, and they sought to force open the path to long particularly one of its offshoots, the interior life and immortality through their own acts. gods hygiene school. This group believed that within the body there were thirty-six A dominant figure in the development of the thousand gods who mirrored the thirty-six immortality school of religious Taoism was thousand gods in the heavens. The body was Ko Hung (283-343 or 363 C.E.), "an a microcosm of the universe; and thus the encyclopedic Taoist scholar," as described left eye was the sun, the right eye the moon, by Liu Xiaogan. Among the methods he and so forth. These gods were necessary for favored to achieve immortality was life; if they left, the person died. alchemy. Just as Western medieval Consequently, it was important to stay in alchemists sought ways of turning lead into touch with the gods. This was done through gold, so the Taoist alchemists tried to turn a meditative or trancelike state which herbs into an elixir of immortality, and wu- permitted one to review all the internal gods hsing became the backdrop in this search. sequentially. Since these gods detested wine The interaction of the five elements— earth, and meat, one had to avoid these foods. wood, metal, fire, and water—produced the balanced universe, and, as Liu explains, the Another aspect of the hygiene school was alchemists endeavored to reproduce that the belief that the body contained three same balance within human beings through regions known as the Fields of Cinnabar. their potions and pills. A positive result of These were located in the head, the chest, this search was the development of the and the abdomen. Each of these was practice of herbal medicine, which was a inhabited by a worm which caused old age, precursor to modern pharmacology. On the disease, and death. These worms lived on negative side, trial-and-error the five grains; this, coupled with the belief experimentation undoubtedly hastened the that the gods could not stand meat and wine, end of life for many. made it difficult to find a satisfactory diet for many Taoists. Some were reduced to It was believed that those who became surviving on jujubes. Advanced Taoists hsien, or immortals, dwelt on a paradisiacal never ate solid food, for it produced island called P'eng-lai. In time it was excrement which prevented the proper speculated that it might be possible by some circulation of the breath. Thus, they lived on special means to resurrect an entombed liquids only. The hygiene school also body; but best of all was during life to developed techniques of gymnastics and become a hsien, forever deathless and breathing to complement diets and ageless. To this end, Ko Hung promoted and meditation. Taoists adopted complicated systems of breath control and gymnastics similar in The Primacy of Goodness some respects to Hindu yoga practices. Sexual practices received varying emphases Alchemy, diet, exercise, and all other forms in a curious combination of license and of discipline contributed to the attainment of austerity. Of course, such deliberate and immortality, taught Ko Hung, but of equal sustained effort to achieve immortality, even importance was the accumulation of through strictly physiological means, also goodness through kindness to others in a runs counter to wu-wei, the doctrine of vein reminiscent of the Golden Rule. As Liu inaction. explains, this idea derived from Confucianist philosophy came to be The Hygiene School used as a means of practicing Another expression of religious Taoism's longevity. Like other Taoist thinkers, concern for perpetuating the vitality of the Ko also connected morality and life 16 span. He said that according to the Although used for a self-interested purpose, Taoist classics, doing good stands in this principle brings an element of first place; eschewing one's faults familiarity into a faith that might otherwise comes next.... Those who wish to seem totally foreign and mystical to seek immortality should treat loyalty, outsiders. For in virtually all the major filial piety, friendliness, obedience, religions of the world, personal goodness benevolence, and trustworthiness as and kindly concern for one's fellow beings basic principles. If they do not pave the way to a satisfactory life here and a perform meritorious acts but solely desirable existence hereafter. pursue esoteric techniques, they will never attain longevity.

17 Excerpts from the Tao Te Ching (From www.taoism.net)

Background: “The Tao Te … is a Chinese classic text traditionally credited to the 6th-century BC sage Laozi. The text's authorship, date of composition and date of compilation are debated. The oldest excavated portion dates back to the late 4th century BC…. The Tao Te Ching … is a fundamental text for both philosophical and religious Taoism. It also strongly influenced other schools of Chinese philosophy and religion, including Legalism, Confucianism, and Buddhism, which was largely interpreted through the use of Taoist words and concepts when it was originally introduced to China. Many artists, including poets, painters, calligraphers, and gardeners, have used the Tao Te Ching as a source of inspiration. Its influence has spread widely outside East Asia and it is among the most translated works in world literature.” (https://en.wikipedia.org/wiki/Tao_Te_Ching)

CHAPTER 1 It is because they do not dwell on success That it never goes away The Tao that can be spoken is not the eternal Tao CHAPTER 3 The name that can be named is not the eternal name Do not glorify the achievers The nameless is the origin of Heaven and So the people will not squabble Earth Do not treasure goods that are hard to obtain The named is the mother of myriad things So the people will not become thieves Thus, constantly without desire, one Do not show the desired things observes its essence So their hearts will not be confused Constantly with desire, one observes its Thus the governance of the sage: manifestations Empties their hearts These two emerge together but differ in Fills their bellies name Weakens their ambitions The unity is said to be the mystery Strengthens their bones Mystery of mysteries, the door to all Let the people have no cunning and no greed wonders So those who scheme will not dare to meddle CHAPTER 2 Act without contrivance And nothing will be beyond control… When the world knows beauty as beauty, ugliness arises CHAPTER 8 When it knows good as good, evil arises Thus being and non-being produce each The highest goodness resembles water other Water greatly benefits myriad things without Difficult and easy bring about each other contention Long and short reveal each other It stays in places that people dislike High and low support each other Therefore it is similar to the Tao Music and voice harmonize each other Dwelling with the right location Front and back follow each other Feeling with great depth Therefore the sages: Giving with great kindness Manage the work of detached actions Speaking with great integrity Conduct the teaching of no words Governing with great administration They work with myriad things but do not Handling with great capability control Moving with great timing They create but do not possess Because it does not contend They act but do not presume It is therefore beyond reproach They succeed but do not dwell on success 18 CHAPTER 9 Independent and changeless Circulating and ceaseless Holding a cup and overfilling it It can be regarded as the mother of the world Cannot be as good as stopping short I do not know its name Pounding a blade and sharpening it To identify it, I call it "Tao" Cannot be kept for long Forced to describe it, I call it great Gold and jade fill up the room Great means passing No one is able to protect them Passing means receding Wealth and position bring arrogance Receding means returning And leave disasters upon oneself Therefore the Tao is great When achievement is completed, fame is Heaven is great attained Earth is great Withdraw oneself The sovereign is also great This is the Tao of Heaven…. There are four greats in the universe And the sovereign occupies one of them CHAPTER 19 Humans follow the laws of Earth Earth follows the laws of Heaven End sagacity; abandon knowledge Heaven follows the laws of Tao The people benefit a hundred times Tao follows the laws of nature End benevolence; abandon righteousness The people return to piety and charity CHAPTER 28 End cunning; discard profit Bandits and thieves no longer exist Know the masculine, hold to the feminine These three things are superficial and Be the watercourse of the world insufficient Being the watercourse of the world Thus this teaching has its place: The eternal virtue does not depart Show plainness; hold simplicity Return to the state of the infant Reduce selfishness; decrease desires Know the white, hold to the black Be the standard of the world Being the standard of the world CHAPTER 24 The eternal virtue does not deviate Return to the state of the boundless Those who are on tiptoes cannot stand Know the honor, hold to the humility Those who straddle cannot walk Be the valley of the world Those who flaunt themselves are not clear Being the valley of the world Those who presume themselves are not The eternal virtue shall be sufficient distinguished Return to the state of plain wood Those who praise themselves have no merit Plain wood splits, then becomes tools Those who boast about themselves do not The sages utilize them last And then become leaders Those with the Tao call such things leftover Thus the greater whole is undivided food or tumors They despise them CHAPTER 29 Thus, those who possesses the Tao do not engage in them Those who wish to take the world and control it CHAPTER 25 I see that they cannot succeed The world is a sacred instrument There is something formlessly created One cannot control it Born before Heaven and Earth The one who controls it will fail So silent! So ethereal! The one who grasps it will lose 19 Thus all things: And acts without agenda Either lead or follow Low virtue takes contrived action Either blow hot or cold And acts with agenda Either have strength or weakness High benevolence takes contrived action Either have ownership or take by force And acts without agenda Therefore the sage: High righteousness takes contrived action Eliminates extremes And acts with agenda Eliminates excess High etiquette takes contrived action Eliminates arrogance…. And upon encountering no response Uses arms to pull others Therefore, the Tao is lost, and then virtue CHAPTER 33 Virtue is lost, and then benevolence Benevolence is lost, and then righteousness Those who understand others are intelligent Righteousness is lost, and then etiquette Those who understand themselves are Those who have etiquette enlightened are a thin shell of loyalty and sincerity Those who overcome others have strength And the beginning of chaos Those who overcome themselves are Those with foreknowledge powerful Are the flowers of the Tao Those who know contentment are wealthy And the beginning of ignorance Those who proceed vigorously have Therefore the great person: willpower Abides in substance, and does not dwell on Those who do not lose their base endure the thin shell Those who die but do not perish have Abides in the real, and does not dwell on the longevity flower Thus they discard that and take this…. CHAPTER 34 CHAPTER 42 The great Tao is like a flood It can flow to the left or to the right Tao produces one The myriad things depend on it for life, but One produces two it never stops Two produce three It achieves its work, but does not take credit Three produce myriad things It clothes and feeds myriad things, but does Myriad things, backed by yin and embracing not rule over them yang Ever desiring nothing Achieve harmony by integrating their It can be named insignificant energy Myriad things return to it but it does not rule What the people dislike over them Are alone, bereft, and unworthy It can be named great But the rulers call themselves with these Even in the end, it does not regard itself as terms great So with all things That is how it can achieve its greatness…. Appear to take loss but benefit Or receive benefit but lose CHAPTER 38 What the ancients taught I will also teach High virtue is not virtuous The violent one cannot have a natural death Therefore it has virtue I will use this as the principal of all Low virtue never loses virtue teachings…. Therefore it has no virtue High virtue takes no contrived action 20 CHAPTER 57 CHAPTER 64

Govern a country with upright integrity … A tree thick enough to embrace Deploy the military with surprise tactics Grows from the tiny sapling Take the world with non-interference A tower of nine levels How do I know this is so? Starts from the dirt heap With the following: A journey of a thousand miles When there are many restrictions in the Begins beneath the feet world The one who meddles will fail The people become more impoverished The one who grasps will lose When people have many sharp weapons Therefore, sages: The country becomes more chaotic Do not meddle and thus do not fail When people have many clever tricks Do not grasp and thus do not lose More strange things occur People, in handling affairs The more laws are posted Often come close to completion and fail The more robbers and thieves there are If they are as careful in the end as the Therefore the sage says: beginning I take unattached action, and the people Then they would have no failure transform themselves Therefore, sages desire not to desire I prefer quiet, and the people right and do not value goods that are hard to themselves acquire I do not interfere, and the people enrich They learn to unlearn themselves and redeem the fault of the people I have no desires, and the people simplify To assist the nature of all things themselves…. Without daring to meddle

CHAPTER 63 CHAPTER 68

Act without action The great generals are not warlike Manage without meddling The great warriors do not get angry Taste without tasting Those who are good at defeating enemies do Great, small, many, few not engage them Respond to hatred with virtue Those who are good at managing people Plan difficult tasks through the simplest lower themselves tasks It is called the virtue of non-contention Achieve large tasks through the smallest It is called the power of managing people tasks It is called being harmonious with Heaven The difficult tasks of the world The ultimate principle of the ancients…. Must be handled through the simple tasks The large tasks of the world CHAPTER 71 Must be handled through the small tasks Therefore, sages never attempt great deeds To know that you do not know is highest all through life To not know but think you know is flawed Thus they can achieve greatness Only when one recognizes the fault as a One who makes promises lightly must fault deserve little trust can one be without fault One who sees many easy tasks must The sages are without fault encounter much difficulty Because they recognize the fault as a fault Therefore, sages regard things as difficult That is why they are without fault So they never encounter difficulties all through life…. 21