The Tao as a Social-Moral Way

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~What does Confucius mean by the Tao (Way)? What are its fundamental characteristics? What are its expressions?

~What role does it play in the philosophy of Confucius?

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The Tao begins as a journey. Along the road, the Tao can also be a map and a lamp that guides and lights the way. In this sense, we can look at the Tao as a Northern Star. By following the way, according to the Tao, one can be sure that the goal will be reached. 

Confucius now presents us with six Analects: 1:2, 1:11, 2:4, 4:5, 4:15, and 8:13 and an addition from the Doctrine of the Mean (13) echoing the Analects. These Analects and Doctrine of the Mean plunges us further into the core of the Tao. But before anything else, let us first establish the importance of the Way according to the Master. 

Confucius considers the Tao as pre-eminent. Hence, it is not only of utmost importance but it also carries with it the weight of the philosophical tradition. He stressed that a gentleman puts the Tao before anything and everything else without, of course, neglecting the daily duties of living and of his identity as a human person. How should one go on with this? 

First, we must understand that Tao is a moral law and because it is moral, it embodies our actions and our efforts to live our lives accordingly. Easy to say but difficult to do: this is the Tao. But how should one follow and approach the Tao?

Confucius provides us with an answer:

Analect 1:2

“A superior man is devoted to the fundamentals. When the root is firmly established, the Tao will grow. Filial piety and brotherly respect are the roots of humanity.”

One must approach the Tao by heeding the fundamentals and through this, the Tao will soon follow like a seed sprouting from the ground. Following the Analect above, Confucius did more by telling us that it is through devotion to the fundamentals where the Tao can grow. He also tells us what these fundamentals are. 

Respect for family, not only in the filial sense but also as one’s social responsibility, is a fundamental of the Tao. This discussion extends to Analect 1:11. In this theme, a son is a son- he will fulfil his nature by following the way of his father through and through. If the son, even after the death of his father, still follows the way, he is befitting in his role as the father’s son. Filial piety, as mentioned above, also extends to social responsibility. Being faithful to one’s family also implies one’s faithfulness to the state. 

If the way of the father is the Tao, then that very road will be set for the son to follow. 

Now, how will the son continue the Way? 

Another foundation in the philosophy of Confucius presents itself to us here. This foundation is the main theme of his conversations and it has appeared in fifty-eight Analects. According the him, “the man of jen is the perfect man (Chan, 1963):

Analect 6:28

“A man of humanity, wishing to establish his own character, also establishes the character of others, and wishing to be prominent himself, also helps others to be prominent. To be able to judge others by what is near to ourselves may be called the method of realising humanity.“

Humanity or jen can be expressed in the terms of conscientiousness (chung) and altruism (shu) that is the very thread that runs through the Master’s credos (Analect 4:15). The Doctrine of the Mean also poses the same matter: 

“Therefore the superior man governs men as men, in accordance with human nature, and as soon as they change, he stops. Chung and shu are not far from the Way. What you do not wish others to do to you, do not do to them (the golden rule).”

Chu Hi, a Confucian scholar from the Song dynasty, describes chung or conscientiousness as the full development of one’s mind and shu or altruism as the extension of that mind to others. For Che’eng I, the prior is the Way of Heaven (substance) and the latter is the way of man (function) (Chan, 1963). Thus, by establishing one’s own character, he also establishes the character of the other as stated in Analect 6:28.

Humanity is a web that connects us to other people. It teaches us the value of altruism in its pure sense: selflessness. Altruism means that we are in awareness of other people’s well-being without expecting anything in return or without simply acting for our own self-interest. It (humaneness) is, according to Tu Wei Ming, Confucius’ greatest contribution on the Chinese culture. Thus, a superior man is humane and acts accordingly whatever the circumstance may be:

Analects 4:5

“If a superior man departs from humanity, how can he fulfil that name? A superior man never abandons humanity even for the lapse of a single meal. In moments of haste, he acts according to it. In times of difficulty or confusion, he acts according to it.”

Analect 2:4 also tells us the Way that the Master followed. From learning to character formation, his perplexities dissipated. As he began to grow chronologically, he knew himself better and he can hear his heart without noise. He was able to reach the point where he can forge the road with confidence for he knows the right way by heart; for his heart has always been steadfast and well-grounded in the fundamentals of the Way.

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