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Lecture notes, cheat sheets
History of world religions. History of Taoism (lecture notes)
Directory / Lecture notes, cheat sheets Table of contents (expand) LECTURE No. 6. History of Taoism One of the most important directions in the development of worldview thought in China, along with Confucianism, was Taoism. Taoism focuses on nature, the cosmos and man, however, these principles are comprehended not in a rational way, by constructing logically consistent formulas (as is done in Confucianism), but with the help of direct conceptual penetration into the nature of existence. The world is in constant motion and change, develops, lives and acts spontaneously, without any reason. In the ontological teaching, it is the concept of the path - Tao - that is central. The purpose of thinking, according to Taoism, is the "fusion" of man with nature, since he is part of it. No distinction is made here between subject and object. 1. Lao Tzu. "Tao Te Chin" Lao Tzu (old teacher) is considered an older contemporary of Confucius. According to the Han historian Sima Qian, his real name was Lao Dan. He is credited with the authorship of the book "Tao-te-ching" - the Book of Tao (path) and de (virtue), which became the basis for the further development of Taoism (the book received this name in the era of the Han Dynasty). The book consists of two parts (the first deals with the way of Tao, the second deals with the power of De) and represents the initial principles of Taoist ontology. Tao - this is a concept with the help of which it is possible to give a universal, comprehensive answer to the question of the origin and mode of existence of all things. It is, in principle, nameless, manifests itself everywhere, for it is the “source” of things, but is not an independent substance or essence. Tao itself has no sources, no beginning, it is the root of everything without its own energetic activity. "The Tao that can be expressed in words is not a permanent Tao; the name that can be named is not a permanent name... Sameness is the depth of mystery." In it, however, everything happens (is given); it is the all-presuming path. “There is something - incorporeal, formless, and yet ready and complete. How soundless it is! Formless! Stands by itself and does not change. Penetrates everywhere, and nothing threatens it. It can be considered the mother of all things. I don't know his name. Referred to as "Dao". Forced to give him a name, I call him perfect. Perfect - that is, elusive. Elusive - that is, receding. Receding, that is, returning" (Lao Tzu). Tao, however, does not determine the teleological meaning in things. The ontology of the Tao Te Ching is atheistic because, according to Tao, the world is in spontaneous, unpredetermined motion. Tao is identity, sameness, which presupposes everything else, namely: Tao does not depend on time, like a period of the emergence, development and death of the Universe, but there is a fundamental and universal unity of the world. As a concept that expresses the existent, Tao exists constantly, everywhere and in everything, and, above all, it is characterized by inaction. Nor is it the means or cause of some constant, orderly emanation of things. Everything in the world is on the move, in motion and change, everything is impermanent and finite. This is possible thanks to the already known principles of yin and yang, which are in dialectical unity in every phenomenon and process and are the cause of their changes and movement. Under their influence, the development of things takes place, for "everything carries yin and embraces yang." The provisions on yin and yang contained in the Tao Te Ching seem to be based on earlier teachings (see The Book of Changes) and developed by other schools (see Zou Yan). Tao (path) has its own creative power de, through which Tao manifests itself in things under the influence of yin and yang. The understanding of de as an individual concretization of things for which a person is looking for names is radically different from the anthropologically directed Confucian understanding of de as a moral force of a person. The ontological principle of sameness, when a person, as a part of nature from which he emerged, must maintain this unity with nature, is also postulated epistemologically. Here we are talking about harmony with the world, on which the peace of mind of a person is based. Lao Tzu rejects any effort, not only of the individual, but also of society. The efforts of society, generated by civilization, lead to a contradiction between man and the world, to disharmony, because "if someone wants to master the world and manipulates it, he will fail. For the world is a sacred vessel that cannot be manipulated. If someone wants to manipulate them, will destroy it. If anyone wants to appropriate it, he will lose it." 2. The main life task of a person Compliance with the "measure of things" is the main life task for a person. Non-action, or rather activity without violating this measure (wu wei), is not an encouragement to destructive passivity, but an explanation of the community of man and the world on a single basis, which is Tao. Sensory cognition relies only on particulars and "leads a person off-road." Stepping aside, detachment characterize the behavior of a sage. Comprehension of the world is accompanied by silence, in which the understanding husband takes possession of the world. This is radically opposed to the Confucian concept of a "noble man" (an educated man) who should be trained in teaching and managing others. 3. Chuang Tzu Chuang Tzu (369-286 BC). BC), real name Zhuang Zhou, is the most prominent follower and propagandist of Taoism. In the field of ontology, he proceeded from the same principles as Lao Tzu. However, Zhuang Tzu does not agree with his thoughts about the possibility of a “natural” ordering of society based on the knowledge of Tao. It individualizes the knowledge of Tao, that is, the process and final result of comprehending the nature of the existence of the world, up to the subjective subordination of the surrounding reality. Fatalism, which was alien to Lao Tzu, is inherent in Zhuang Tzu. He views subjective indifference, first of all, as getting rid of emotions and interest. The value of all things is the same, because all things are inherent in Tao and cannot be compared. Any comparison is an emphasis on individuality, particularity, and is therefore one-sided. Knowledge of truth, truthfulness is not given to a cognizing person: “Does it happen that someone is right and the other is wrong, or that both are right or both are wrong? It is impossible for you, nor for me, nor for other people who seek the truth to know darkness." “We say about something that it is true. If what is true were necessarily so, then there would be no need to talk about how it differs from untruth.” Chuang Tzu, with all his skepticism, developed a method of comprehending the truth, as a result of which man and the world form a unity. We are talking about the necessary process of forgetting (van), which starts from forgetting the differences between truth and untruth, up to the absolute forgetting of the entire process of comprehending the truth. The pinnacle is "knowledge that is no longer knowledge" (Zhuangzi). The later absolutization of these thoughts brought one of the branches of Taoism closer to Buddhism, which established itself on Chinese soil in the XNUMXth century BC. and especially in the XNUMXth century. n. e. 4. "Le Tzu" "Le Tzu" is the following from the Taoist texts and is attributed to the legendary philosopher Le Yukou (VII-VI centuries BC), was recorded around 300 BC. e. Wen Tzu (XNUMXth century BC) was allegedly a student of Lao Tzu and a follower of Confucius. From the point of view of later development, three types of Taoism are generally distinguished: philosophical (tao jia), religious (dao jiao) and immortal Taoism (xian). Consistently rejecting all the institutions of their contemporary civilization, the Taoists rejected religion in the conventional sense of the term. Rejecting the divine Sky, the Taoists considered Tao to be the source of everything, which in their view was the original qualityless substance and gave rise to all things. Things, on the other hand, consisted of the smallest "seeds" that can be identified with atoms. The Taoists saw death as the regrouping of these "seeds" so that the person, or part of him, becomes, or part of, a plant or an animal. Taoists developed the theory of the origin of man from lower animals. If Confucianism is Chinese exotericism, then Taoism is Chinese esotericism. Taoism has much in common with Buddhism, which, in the form of Ch'an Buddhism, became widespread in China. Author: Pankin S.F. << Back: Confucianism (Confucius. Xunzi. Confucianism and religion) >> Forward: Христианство (The structure of Revelation in the Holy Scriptures of Christians. Canonization of Christian texts. Holy Fathers of the Church and Patristics. Scripture or Tradition. Christian theological thought and dogmatic theology. What every Christian should know. The cycle of readings in the Christian church. Missal, Typikon, Menaion, Breviary." Sermon on the Mount" and early Christian homilies. The fate of church eloquence. Christian exegesis and hermeneutics. Explanatory gospels and psalms. The fate of canon law in Christianity. The dogma of the Holy Trinity and the "Arian heresy")
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