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[Originally written for HIST 126; student’s name removed and paper partially edited by instructor. Page 4 has been removed.]

Moral Integrity and Social Harmony: As Seen Through the Eyes Of Confucius And Lao Tzu

Religious and political beliefs have influenced humanity since the dawn of mankind, as rulers

and kings led civilizations toward the end of the first millennium BCE. The political and religious

beliefs of China would undergo a powerful change however, as a new way of thought began to

emerge known as axial age thinking: a pivotal era in human development. This quest for human

meaning would transform India, China, and ultimately the world. It was during this period that sages

and philosophers sought to bring peace back to the warring kingdoms of China by providing rulers and

citizens alike with instructions and guidelines for harmonious living. New ways of thinking uniquely

transformed societies by providing answers to fundamental questions such as one's place in the

universe, while also explaining human relationships to God, the world, the family, and community.

Schools cropped up throughout China where sages taught the growing number of disciples who,

disillusioned by the war and suffering that surrounded them, sought guidance on a better way to live.

Two very influential teachers of the Axial Age were the great Chinese thinkers, Confucius (ca.500

BCE), and Lao Tzu (ca.300 BCE). It is said that Confucius was roughly a contemporary of Lao Tzu

and both thinkers were only separated by a few hundred years. 1 Although they shared a common goal,

to bring peace and social order back to feudal Chinese society, their philosophy and approach to

obtaining social and personal harmony and were quite different. 2

Lao Tzu founded the Chinese doctrine written in the Tao Te Ching: “The Unvarying Way.”

Concerned about the decline and moral decay of society, in particular hierarchy, Lao Tzu's teachings

1 Felipe Fernandez-Armesto, The World: A History (Upper Saddle River, NJ: Prentice Hall, 2007), 160.

2 Felipe Fernandez-Armesto, The World: A History (Upper Saddle River, NJ: Prentice Hall, 2007), 186.

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and philosophy focused on achieving harmony through self-awareness. In order to obtain social order

and harmony, the student must become centered in “Wu Wei” or non-action; freedom from desire,

ambition, and force. 3 As the individual cultivated the self through Wu Wei, they would discover their

relationship to the universe and immortality, ultimately finding the natural balance which resulted in

harmony. 4

Confucius founded the Chinese doctrine shown in The Analects, and Confucianism eventually

went on to become the primary religion in China. 5 Confucius was also moved by people's suffering

and believed that in order to achieve social harmony, the student must place moral principles before

self interest. Social order and harmony was accomplished by following tradition, and remembering

one's duties and obligations to society as a whole. Showing loyalty and consideration for one's parents

was extremely important, as was looking to elders and parents for guidance. 6

Confucianism instructed the disciple to adhere to a moral code of conduct as they engaged with

the world. Confucius believed that individual integrity and correct moral behavior would create

cultural unity. 7 Unlike Confucianism, The Tao Te Ching instructs the disciple to practice detachment.

Lao Tzu believed that disengagement would allow the Daoist to overcome their suffering. 8

Although both doctrines were centered in creating harmony, The Tao Te Ching focused on

finding balance and peace within the human psyche, and embodied a spiritual element, while the

Analects relied on personal responsibility, ethics, filial piety, and becoming involved with the

community—a more practical element. 9

3 Lao Tzu, “From Tao Te Ching, 'The Unvarying Way,'” Primary Source: Documents in Global History (Upper Saddle

River, NJ: Prentice Hall, 2007) CD-ROM. 4 Bruce and Bobbie Johnson, “Confucianism and Taoism,” http://www.hoocher.com/Religion/Confucianism (accessed

October 8, 2008). 5 John J. Macionis, Sociology 11

th Edition (Upper Saddle River, NJ: Prentice Hall, 2007), 510.

6 John J. Macionis, Sociology 11

th Edition (Upper Saddle River, NJ: Prentice Hall, 2007), 510.

7 John J. Macionis, Sociology 11

th Edition (Upper Saddle River, NJ: Prentice Hall, 2007), 510.

8 Felipe Fernandez-Armesto. The World: A History (Upper Saddle River, NJ: Prentice Hall, 2007), 165.

9 Confucius, “Selections from the Analects,” Primary Source: Documents in Global History CD-ROM (Prentice Hall,

2007).

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It is in the resolution of political conflict that the values embodied in the Tao Te Ching and the

Analects are in direct opposition. Confucius stressed the importance of adherence to tradition,

believing that only those who are well educated should hold offices of political power. He also directed

his followers to become involved in government and even attempted to gain entry into public office

himself. 10

Lao Tzu on the other hand, recommended withdrawal from government, believing that the

only way to achieve harmony was a return to the natural state of being -- not meeting force with force,

but instead focusing on the development of personal integrity and non action. In fact, he viewed

government as invasive and the cause of suffering. Government should strive to cultivate non action --

not acting on its people -- avoiding the use of strong will. By governing lightly, people will be less

likely to rebel. 11

Envisioning a society where all citizens -- whether merchants or kings -- displayed honor and

morally correct behavior, Confucianism placed a great deal of importance on education; believing that

education would produce individuals of virtue, honor, and knowledge. Following tradition was

important as well as leading by example. Confucius told his followers “When we see men of worth we

should think of equaling them...” 12

Confucius encouraged involvement in politics, and maintained that

rulers and aristocracy should act in accordance to the rules ordained by heaven. 13

Lao Tzu viewed

political structure much differently. The Tao Te Ching placed importance on individual retreat and

contemplation. People should seek to refrain from political ambition. According to Lao Tzu, desire,

arrogance, and ambition were the very things that contributed to political and social ruin. Lao Tzu

explained that “The way things are is to act without thinking of acting; to conduct affairs without ….

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Confucius, “Selections from the Analects,” Primary Source: Documents in Global History CD-ROM (Prentice Hall,

2007). 11

Edward W. Younkins, “Lao Tzu's Naturalistic Metaphysics, Ethics, and Politics,” Le Quebecois Libre 189,

http://www.quebecoislibre.org/06/060820-4.htm (accessed October 9, 2008). 12

Confucius, “Selections from the Analects,” Primary Source: Documents in Global History CD-ROM (Prentice Hall, 2007).

13 Felipe Fernandez-Armesto. The World: A History (Upper Saddle River, NJ: Prentice Hall, 2007), 174.

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…..

moral conduct, upholding tradition, honoring the family, and striving for loyalty and education,

Confucius also gave his followers the power to restore social order, beginning with the self.

Both doctrines emphasize that simple human kindness, honesty, and a connection with nature,

the self, and the divine would lead to moral integrity and social harmony. Instead of relying on

appeasing the Gods with offerings and sacrifices, both doctrines embodied the belief that in order to

create an ordered society, one must first strive to attain personal harmony. Religious sacrifices and

offerings could not take the place of moral obligation and responsibility. 14

The doctrines of Confucius

and Lao Tzu were moral and ethical codes to be expressed in daily life -- no temples or houses of

worship were needed in order to practice either discipline.

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Felipe Fernandez-Armesto. The World: A History CD-ROM (Upper Saddle River, NJ: Prentice Hall, 2007), 165.