Overview – Asian Philosophy

Taoism is a school of thought that originated in ancient China. Pronounced “Daoism”, this belief system is regarded as primarily a philosophy by some. Others understand it as a religion. There are different accounts of the origins of Taoism, some dating as far back as the fabled Yellow Emperor who existed circa 2500 B.C.E. Our focus is on the famous Taoist work called the “Tao Te Ching” or “Book of the Way,” written by Lao-Tsu (604-531 B.C.E.). Notoriously difficult to translate, the word “Tao” is sometimes rendered into English as “the path” or “the way.” The basic theme of Taoism is the deep interconnectedness of everything in the universe. Many of you are no doubt familiar with the circular image of the Yin and the Yang. This Taoist symbol represents the theme of interconnectedness, depicting a circle divided into equal but flowing white and black curves, with a small island of black in the white half and a small island of white surrounded by the black half. The highest goal of Taoism is to live in harmony with the Tao or “way of the universe.”

There are two readings this week. One is a brief selection from the “Tao Te Ching” itself. The other is a more recent essay by an American writer named Benjamin Hoff, called “The Te of Piglet,” published in 1992. Little is known about the life of the author of the “Tao Te Ching,” Lao-Tsu (there are various spellings of his name). He lived in the 6th century B.C.E. in ancient China and is regarded as the founder of Taoism. Legend holds that he composed the “Tao Te Ching” after becoming disgusted with life in society and deciding to become a hermit. As you will learn from the reading by Hoff, Lao-Tsu was a contemporary of Confucius, another founder of a major school of thought in ancient China. Benjamin Hoff is a living American writer who published two important books that sought to explain Taoism to Westerners: “The Tao of Pooh” (1982) and “The Te of Piglet” (1992). Hoff uses the fictional character from children’s books, Winnie the Pooh, to explain the basic principles of Taoism. The selection we have in our textbook is from his second book, which focuses on Pooh’s friend Piglet. Unfortunately, neither Pooh nor Piglet is mentioned in the excerpt we will read, which deals more with providing the background of the Taoist perspective. Both these books are accessible and entertaining introductions to Taoism that were on bestseller lists when they were published if you ever decide you are interested in learning more.

You can do the readings in any order you like. However, it may be useful to read Hoff first, as he explains a number of Taoist beliefs in a more straightforward way than the ancient “Tao Te Ching,” which is more poetic and includes somewhat cryptic statements like, “Without striving, everything is accomplished effortlessly” (p. 26) that require greater interpretation. Some of the basic principles of Taoism include “simplicity” and “ego-free action” as the paths to wisdom, rather than the complex rational thought that Plato believed would bring enlightenment. One interpretation of the “Tao Te Ching” holds that it was intended to be a guidebook for emperors to help them rule in a more natural way. Overall, Taoism is concerned with the individual’s relationship to the world and finding the “way” to wisdom and happiness.

Learning Objectives – Asian Philosophy

1) To understand the major elements of the Taoist worldview.

2) To reflect on how the Taoist perspective, exemplified in Native American belief systems we may be more familiar with, differs from the dominant values of American society today with their emphasis on rationality, efficiency, and productivity.

Notes on Reading & Key Points

Notes on Reading

Benjamin Hoff’s “The Te of Piglet” tells an interesting story designed to illustrate Taoist principles by contrasting today’s world with an alternative picture about how things may have once been different. In an earlier time, thousands of years ago, humans lived in harmony with the natural world, including with all the other living creatures in it. The characteristics of life during this earlier time are meant to illustrate what the Taoist injunction to live in harmony with the “the Way of the Universe” (p. 326) might have entailed. Note how humans related to each other and to the rest of the living world during this time. At a certain point, however, things change and what is known as the “Great Separation” takes place. Here the deep connections between humans and the rest of the world are broken and life takes on a very different tone. A key factor in bringing about this separation is the appearance of the human Ego (p. 325). On p. 326 Hoff raises the issue of how this story of the Great Separation, and of the “Golden Age” which preceded it, are viewed by people in the Western world, which is to say, with great skepticism. Interestingly, Hoff believes that evidence of the pre-Separation harmony that existed between humans and their world can still be seen in a number of world cultures, which he cites on the right side of p. 326. Hoff then describes the tenets of Taoism more specifically, and provides a useful contrast between Taoist beliefs and those of a rival school of thought, Confucianism (pp. 326-327).

The brief selection from the “Tao Te Ching” may need to be read several times. Immediately, in the first chapter on p. 25, the contrast to Plato’s philosophy, which was about using philosophy to uncover specific truths, becomes evident. Not only are we instructed that to specifically name or even speak of the Tao or “the Way” is to fall short of grasping it, but we are told, in direct contradiction to Plato, to “live within the mystery of creation” rather than seek the Truth. In some ways the Tao or “the Way” could be seen as a parallel to the Truth in Plato, insofar as both ideas are understood to be connected to the way things really are. However, the Tao is much more vague and open to interpretation. In fact, the Tao appears to be something that each individual has to determine for herself, which is very different than Plato’s absolute Truth that is true for everyone in all times and all places. Indeed, although there is a lot of language referring to “the source of heaven and earth” (p. 25) and “the invisible force within everything” (p. 26), unlike Plato, what these things actually are remains undefined in the “Tao Te Ching.” How do you think we are to find wisdom and enlightenment if we are not given more information?

Apart from “Bend with the wind” and “learn from nature” (p. 26), the only specific advice we get about knowledge comes in chapter 48 (p. 26). Here knowledge seems to be distinguished from wisdom, which is an interesting distinction. The most direct statement is that “pure mastery” will involve having the wisdom “to let everything follow its own nature” (p. 26). Notice how different this approach is than the prototypical Western view that stresses doing and action, and bending nature to suit our own goals. In the final section, there is some interesting advice on winning and losing in life that is worth contemplating. Again, do your best to consider the contrast between Western and Eastern approaches to philosophical reflection and truth as you read these texts. Based on Western categories, it is always difficult to determine whether Taoism should be considered a philosophy or a religion, as it doesn’t seem to fit either of our conceptions very neatly. What do you think it is?

Key Points

Everything in the “Golden Age” is altered when human Ego asserts itself (p. 325). What are some of the changes Hoff describes as resulting from the appearance of Ego, both between humans and animals, between humans themselves, as well as for the pursuit of happiness by individuals?
Hoff states on p. 326 that most Westerners regard stories like the one he has told as “mere legends and myths” or “fairy tales.” What was your reaction to this story? Did you instinctively adopt a perspective of disbelief? What does this say about the differences between Western and Eastern ways of viewing the world?
Hoff’s most direct discussion of the meaning of Taoism starts on the bottom of p. 326 and runs through the end of the essay. Note the discussion of Taoism’s key principles on p. 327.
The “Tao Te Ching” begins with the somewhat strange proposition that “The Tao we can speak of has already lost its wholeness” (p. 25). Why do you think this is the case? Why would specifically identifying what the Tao is result in the Tao no longer being “the everlasting Way”? Does it make sense to say that the Tao is “beyond naming”? (p. 25).
As in Hoff’s essay, the concept of Ego emerges in the original “Tao Te Ching” as well. Some of you may have being a leader of some kind as a goal. What do you think is meant by “ego-free leadership” (p. 25)? Could today’s leaders learn anything from this ancient Chinese text?
“Bend with the wind” (p. 26) is a classic piece of Taoist wisdom, and one that is worth contemplating. This may sound like a nice thing in the abstract, but the reading takes this point even further when it asserts that “Those who don’t compete meet the least resistance and reach their goals unopposed” (p. 26). It is hard to find a statement more at odds with our society’s emphasis on competition and getting ahead. How might it make sense that not competing will allow us to reach our goals more easily?

ASSIGNMENT

After reading both assigned pieces on Taoism (the Tao Te Ching and The Te of Piglet), go and spend 60 minutes out in nature. Be mindful and meditative. Listen to what it teaches you. This can be in a wooded park, the beach, or sitting among the bamboo trees.

In a 500-word essay, answer the question, “What can we learn from nature? What wisdom does it impart? And how is this borne out in our readings this week?” Especially important: Make sure you quote from the original sources of our text when making your case…. And make sure you state where you did your meditation-mindfulness in nature.