This article is a continuation of Part I, which looked at the relationship between Confucianism and Daoism by first introducing general approaches, before moving on to (1) perspectives on names and actualities; (2) cultivation, learning, the natural; and (3) conceptions of the person. Continuing with the theme‐based comparison of Confucianism and Daoism by looking specifically at the Lunyu 論語 (Analects of Confucius), Daodejing 道德經 (Classic of the Way and Virtuosity) or Laozi 老子 (Book of Master Lao), and the Zhuangzi 莊子 (...) (Book of Master Zhuang), this article looks at (1) politics, nonaction (wuwei 無為), and virtuosity (de 德); (2) morality, virtues, and human nature (xing 性); and finally (3) Dao 道, or “the way.” It references Part I, and while it can be read independently, it is best taken as a continuation of Part I. The conclusion included herein summarizes both Part II and Part I. (shrink)

The Lunyu 論語 (Analects of Confucius), Daodejing 道德經 (Classic of the Way and Virtuosity) or Laozi 老子 (Book of Master Lao), and the Zhuangzi 莊子 (Book of Master Zhuang) have been broadly classified as representative of Confucianism (Lunyu) and Daoism (Laozi and Zhuangzi). This loose grouping, and the similarities and differences associated with these “schools” include some of the most telling and simultaneously misleading generalizations about Chinese philosophy or thought in general. These articles seek to provide an overview of the (...) relationship between Confucianism and Daoism. The first article begins before with a generalized topics based comparison of the Lunyu, Laozi and Zhuangzi. The latter two texts include their own significant differences, but I will, wherever possible, look for generalities that fit both. The major themes considered in this first part are (1) the perspectives on names (ming 名) and actualities (shi 實), (2) cultivation, learning, and what is considered natural (ziran 自然), and finally (3) conceptions of the person. (shrink)

Philosophy Compass, Volume 17, Issue 2, February 2022.