Taoism Relations with other philosophies

The origins of Taoism and other philosophical schools are intimately related. The authorship of the Daodejing is assigned to Laozi, traditionally thought to be a teacher of Confucius, yet appears to be reacting against Confucian doctrine (suggesting the text comes after Confucianism). Zhuangzi (Chuang Tzu), the other defining philosopher of Daoism, reacted both to the Confucian-Mohist ethical disputes and to related developments in theory of names (language). There is little evidence of a link between Laozi and Zhuangzi--whose most frequent interactions are with Hui Shi (of the school of names). However, the chapters of the Zhuangzi written after his death include dialogues between Laozi and Confucius that mimic (or inspire?) the style of the Daodejing, suggesting the first association of the two texts dates from around that time. The "history of thought" contained in the Zhuangzi cites Laozi as a prior step (and demotes Hui Shi to a postscript). It includes the Mohists by name and the Confucians by implication and a cluster of other less well known thinkers.

The terms Dao and De (virtue/excellence) are shared terms of debate in this period. Most of the texts of ancient Chinese philosophy argued for some dao or other and advocated cultivating de in that favored dao. While dao was initially ethical-social norms, it quickly broadened to include the norms of language use and of claiming or attributing knowledge. This broadening dialectic about dao is what warrants describing the views of Laozi and Zhuangzi as Daoism. Daoism represents the view that the norms for language, knowledge, ethics and society are grounded in and continuous with natural norms. So any discussion of dao and de involves us in reflections on the nature of human society and its place in the universe as a whole.

These early Taoist texts reject numerous basic assumptions of Confucianism, embracing instead values based on nature, perspectivalism, and spontaneity. They express skepticism of conventional moralities and Mozi's Utilitarian or Mencius' benevolence based revisions. Since politics was conceived by these traditional schools as a scheme for unifying all "under the sky" in their favored dao, Taoists tend toward anarchism, mistrustful of hierarchical social structures and particularly, governments. (Zhuangzi argues that the proponents of benevolence and morality are usually found at the gates of feudal lords who have stolen their kingdoms.)

Although philosophical Taoist appear to be anarchist, it is clearly an over statement. Mitigated Anarchism would better categorise the philosophical Taoists, they tend to believe in the idea that the government should act in a 'non acting' or 'wu wei' manner. This means that they should only act when necessary and their actions should not be felt directly by the people, nor should they be visible to the people. Chapters 57-81 of the Dao De Ching all deal with government, ruling, and appeasing the people.

Taoist thought partly inspired Legalist philosophers, whose theories were used by Qin Shi Huang, founder of the Chinese Empire. The junction point can be found in the work of Hanfeizi, a prominent Legalist thinker who commented on the Tao Te Ching. Hanfeizi used some chapters of the book to justify a structured society based on law and punishment and on the undiscussed power of the Emperor.

The entry of Buddhism into China was via its dialectic with later Taoism which transformed them both. Over the centuries of Chinese interactions, Buddhism gradually found itself transformed from a competitor of Taoism, to a fellow inhabitant of the Chinese cultural ecosystem.

 Originally seen as a kind of foreign Taoism, its scriptures were translated into Chinese with Taoist vocabulary. Chan Buddhism in particular is inspired by crucial elements of philosophical Taoism, ranging from distrust of scripture, text and language to its more positive view of "this life", practice, skill and the absorption in "every-moment". In the Tang period Taoism incorporated such Buddhist elements as monasteries, vegetarianism, prohibition of alcohol, the celibacy of the clergy, the doctrine of emptiness, and the amassing of a vast collection of scripture into tripartite organization.

Ideological and political rivals in ancient times, Taoism, Confucianism, and Buddhism have inevitably deeply influenced one another, and eventually achieved a kind of modus vivendi in which each has its own particular ecological niche within Chinese society. With time, most Chinese people likewise came to identify to some extent with all three traditions simultaneously. This became institutionalized by the time of the Song Dynasty, when aspects of the three schools were consciously synthesized in the Neo-Confucian school, which eventually became Imperial orthodoxy for state bureaucratic purposes.

Taoism up till early twentieth century maintained a school with gifted practioners with special powers including knowledge of Alchemy and Exorcism as a means to mend the ills of its followers but subsequently this was subjugated as myth and superstitions, leading to beliefs that they were shamanic practices from ancient Chinese traditions.

In spreading Catholic Christianity to China, Jesuit Matteo Ricci sought to ally the Church with Confucianism. In so doing the Jesuits encouraged the view that China lacked a high religion of its own (since Confucianism was not regarded as such). This was only a contemporary view, as neither Confucianism nor Taoism can be molded into establishments directly comparable to Catholicism in its post Middle Ages expansionism. Until well into the twentieth century, Christians have tended to view religious Taoism as a hodgepodge of primitive superstitions, or even as a form of demonolatry due to insufficient understanding.

In the last century or so, Taoism (along with Confucianism and Buddhism) has become incorporated into the theology of the Way of Former Heaven sects, notably Yiguandao however this annexation is not a sanctioned move. The same could be said with respect to Vietnam's religion of Caodaism.

Western New Agers have embraced some aspects of Taoism: the name and concept of Dao, the names and concepts of yin and yang; an appreciation for Laozi and Zhuangzi, and a respect for other aspects of Chinese tradition such as qigong. At the same time, Western appropriations differ in subtle (or not so subtle) ways from their Asian sources. For example, the word Dao is used in numerous book titles which are connected to Chinese culture only tangentially. Examples would include Fritjof Capra's The Tao of Physics, or Benjamin Hoff's The Tao of Pooh.

Taoism has also been a resource for those in environmental philosophy, who see the non-anthropocentric nature of Taoism as a guide for new ways of thinking about nature and environmental ethics. Some consider Taoism to fit naturally with the radical environmental philosophy of deep ecology. Daoism and Ecology: Ways Within A Cosmic Landscape edited by N. J. Girardot, James Miller, and Liu Xiaogan is currently the most thorough introduction to studies done on concepts of nature and ecology within Taoism.