A DBQ on Morals/ Ethics in Philosophies.

1. Analyze the moral/ethical similarities and differences of Confucianism, Daoism,
and Legalism.
BOOK SOURCE:
Source: Bentley, Jerry H., et al. Traditions and Encounters: A Global Perspective on the Past. 3rd
ed. 1221 Avenue of the Americas, New York, NY: McGraw-Hill, 2006. Print.
Confucius’s thought were fundamentally moral, ethical, and political in character. It was
also thoroughly practical: Confucius did not address abstruse philosophical questions, because he
thought they would not help to solve the political and social problems of his day. Nor did he deal
with religious questions, because he thought they went beyond the capacity of mortal human being
intelligence. He did not even concern himself much with the structure of the state, because he
thought political and social harmony arose from the proper ordering of human relationships rather
than the establishment of state offices. In an age bureaucratic institutions were not yet well
developed, Confucius believed that the best way to promote good government was to fill positions
with individuals who were both well educated and extraordinarily conscientious. Thus Confucius
concentrated on the formation of what he called junzi--”superior individuals”--who took a broad
view of public affairs and did not allow personal interests to influence their judgements.
Source: Legalism. N.p., n.d. Web. 9 Dec. 2010.
URL: http://philtar.ucsm.ac.uk/encyclopedia/china/legal.html
Legalism is a political philosophy that does not address higher questions pertaining to the nature
and purpose of existence. It is concerned with the most effective way of governing society. The
legalist tradition derives from the principle that the best way to control human behaviour is through
written law rather than through ritual, custom or ethics. The two principal sources of Legalist
doctrine were the Book of Lord Shang and the Han Fei-tzu. The Book of Lord Shang teaches that
laws are designed to maintain the stability of the state from the people, who are innately selfish and
ignorant. There is no such thing as objective goodness or virtue; it is obedience that is of
paramount importance.
The Han Fei-tzu advocates a system of laws that enable the ruler to govern efficiently and even
ruthlessly. Text books apart from law books are useless, and rival philosophies such as Moism and
Confucianism are dismissed as "vermin". The ruler is to conduct himself with great shrewdness,
keeping his ministers and family at a distance and not revealing his intentions. Strong penalties
should deter people from committing crime.

2. Source: "Taoist ethics - theory and practice." Taoist ethics. N.p., n.d. Web. 9 Dec. 2010. <http://
www.bbc.co.uk/religion/religions/taoism/taoethics/ethics_1.shtml>.
The common view of Daoism is that it encourages people to live with detachment and calm, resting in
non-action and smiling at the vicissitudes of the world.
Contrary to this common view, Daoists through the ages have developed various forms of community
and proposed numerous sets of behavioral guidelines and texts on ethical considerations. Beyond the
ancient philosophers, who are well-known for the moral dimension of their teachings, religious Daoist
rules cover both ethics, i.e., the personal values of the individual, and morality, i.e., the communal norms
and social values of the organization. They range from basic moral rules against killing, stealing, lying,
and sexual misconduct through suggestions for altruistic thinking and models of social interaction to
behavioral details on how to bow, eat, and wash, as well as to the unfolding of universal ethics that teach
people to think like the Dao itself.
Taoist ethics are concerned less with doing good acts than becoming a good person who lives in
harmony with all things and people.
Taoist ethics are inseparable from Taoist spirituality - both contain the same ideas. If a Taoist wants to
live well they should take all their decisions in the context of the Tao, trying to see what will fit best with
the natural order of things.
Taoists thus always do what is required by events and their context, but they only do what is required, no
more.
Source: "Taoist ethics - theory and practice." Taoist ethics. N.p., n.d. Web. 9 Dec. 2010. <http://
www.bbc.co.uk/religion/religions/taoism/taoethics/ethics_1.shtml>.
The common view of Daoism is that it encourages people to live with detachment and calm, resting in
non-action and smiling at the vicissitudes of the world.
Contrary to this common view, Daoists through the ages have developed various forms of community
and proposed numerous sets of behavioral guidelines and texts on ethical considerations. Beyond the
ancient philosophers, who are well-known for the moral dimension of their teachings, religious Daoist
rules cover both ethics, i.e., the personal values of the individual, and morality, i.e., the communal
norms and social values of the organization. They range from basic moral rules against killing, stealing,
lying, and sexual misconduct through suggestions for altruistic thinking and models of social
interaction to behavioral details on how to bow, eat, and wash, as well as to the unfolding of universal
ethics that teach people to think like the Dao itself. Taoist ethics are concerned less with doing good
acts than becoming a good person who lives in harmony with all things and people. Taoist ethics are
inseparable from Taoist spirituality - both contain the same ideas. If a Taoist wants to live well they
should take all their decisions in the context of the Tao, trying to see what will fit best with the natural
order of things. Taoists thus always do what is required by events and their context, but they only do
what is required, no more.

3. Encyclopedia of World Environmental History; 2003, Vol. 3, p1183-1185, 3p
Because the early Taoist texts criticize Confucian virtues and morality, some scholars wrongly assert that Taoism
lacks a morality. The early Taoist texts do in fact advocate moral ideas, proposing that the best way to live is by
modeling the forces of nature and living in harmony with nature. Laozi tells us that the best people are like water,
and Taoists try to emulate the virtues of water. They celebrate its softness, flexibility, and frictionless traits, its
ability to erode mountains, its murky and chaotic condition when agitated, and its depth and clarity when calm.
To go with the flow, literally and metaphorically, is the Taoist key to proper living.
One area in which Taoism can assist modern ecology and environmental ethics is in human transformation.
Many people propose that humans must change how they think about the environment and especially how they
behave toward it. Taoists have developed various ideas and methods to help people embrace natural and personal
transformation. Embracing change as a natural fact allows one to think and act more profoundly than does simple
conservationism. Instead of conservationism, Taoists seek to love in harmony in the face of rapid change. For
example, selective burning or removing of dead trees would be allowed, if that enhanced human harmony with
the forest. People are also changing; we need to transform ourselves to become even in harmony with nature.
Taoists advocate cutting loose (jie) from the restrictions of social custom, psychological feelings, and divisive
ideas. Cutting loose helps Taoists break free from social conventions that encourage people to exploit natural
resources.
Confucianism
Source: Encyclopedia of World Environmental History; 2003, Vol. 1, p260-261, 2p
The development of Confucianism proceeded in parallel with that of Taoism, and there was to some extent
continual interchange between the two sets of teachings. Both developed in China but tended to appeal to
different groups of people. Confucianism was more concerned with prescribing a set of ethical principles for
those in administrative authority, whereas Taoism appealed to those with more mystical leanings and emphasized
the importance of being in harmony with nature.
Confucianism emphasizes the creation of a moral harmony between people and their environment. One may
compare this with the tradition of feng shui (wind and water). Adherents of feng shui believe that there is an all-
pervading energy named ch'i, which varies depending upon the distribution of hills, valleys, and rivers. Feng shui
diviners provide advice on the location of new buildings or temples in order to determine the most beneficial
distribution of ch'i. The ultimate aim is a sense of harmony between people and the natural world.

4. Hay, Jeff. "Daoism." The Greenhaven Encyclopedia of World Religions. 27500 Drake Rd.: Christine Nasso, 2007.
380. Print.
A religious and philosophical school that has been central to the culture and the traditions of China for more than
two thousand years, and which has influenced other east Asian societies and Westerners as well. Daoism is in
many ways the counterpart to Confucianism; in contrast to Confucianism’s focus on human effort and earthly
order, Daoism emphasizes living according to the rhythms of nature and the cosmos. Daoism has been the major
form of popular religion in China, and has likely been an important influence on Chinese Buddhism as well.
Relatively few people are Daoists exclusively, but millions of people practice elements of Daoism as a part of
Chinese and East Asian popular religion.
Source: Bentley, Jerry H., et al. Traditions and Encounters: A Global Perspective on the Past. 3rd ed. 1221
Avenue of the Americas, New York, NY: McGraw-Hill, 2006. Print.
189 PAGE
“The legalist expected to harness subjects’ energy by means of clear and strict laws- hence the name “legalist”. Their faith
in laws distinguished the legalist clearly from the confucians, who relied on ritual, custom, education, a sense
of propriety and the humane example of benevolent gunzi administrators to enduce individuals to behave
appropriately the legalist believed that these influences were not powerful enough to persuade subjects to
subordinate their self-interest to the needs of the state they imposed a strict legal regiment that clearly outlined
expectations and provided severe punishment, swiftly administrated, for violators. They believed that if people
feared to commit small crimes, they would hesitate all the more before committing great crimes. Thus legalist
imposed harsh penalties even for minor infraction: individuals could suffer amputations of their hands or feet,
for example, for disposing of ashes or trash in the street. the legalist also established the principle of collective
responsibility before the law. They expected all member of a family or community to observe the others closely,
forestall any illegal activity, and report any infractions. Failing these obligation, all member of a family or
community were liable to punishment along with the actual violator.”

5. PAGE: 186.
Source: Bentley, Jerry H., et al. Traditions and Encounters: A Global Perspective on the Past. 3rd ed. 1221
Avenue of the Americas, New York, NY: McGraw-Hill, 2006. Print.s
“The Daoists were the most prominent critics of Confucianism activism. Like Confucianism, Daoist thought the
developed in response to the turbulence of the late Zhoa dynasty and the period of the warning states. But unlike
the Confucianist Daoist considered it pointless to waste time and energy on problems that defied solution. Instead
of Confucians social activism, the daoist devoted their energy to reflection and introspection, in hope that they
could understand the natural principle that governed the world and could learn to live in harmony with them. The
Daoist believed over a lomng term, this approach would bring harmony to society as a whole, as people ceased to
metal in affairs that they could not understand or control.”