Philosophy 7 Asian Philosophy Spring 2019 Paper Guidelines

Philosophy 7 Asian Philosophy Spring 2019 Paper Guidelines

Choose to write about either Confucianism (A) or Daoism (B). For Confucianism, select a central idea or a passage from Confucius’ Analects or Mencius’ Mengzi. For Daoism, select a central idea or passage from Laozi’s Daodejing or Zhuangzi’s Zhuangzi. Focus your essay on analyzing and explaining your chosen topic thoroughly, staying close to the original texts by quoting, paraphrasing, and citing.

When writing, use appropriate terminology and concepts from the chosen thinker’s texts, and ensure your interpretation reflects their specific usage. Your goal is an in-depth explanation of either a concept or passage, demonstrating close engagement with the original material.

You may choose one of two options: 1) analyze an idea or concept such as Virtue (de), Benevolence (ren), Wu wei, The Way (Dao), the sage (sheng), or any other central notion; or 2) analyze a specific passage from the selected text, aiming to understand its essence and implications.

For concept analysis, strive to show how the ideas interpenetrate and relate to others within the philosophy. For passage analysis, allow yourself to be influenced by the text, giving space for its mysterious qualities to unfold naturally. Your aim should be to teach someone else the meaning of your chosen idea or passage within the context of Confucianism or Daoism.

Your paper should be 2.5 to 3.5 pages long, double-spaced, with 12-point font and 1-inch margins. Be sure to use precise terminology, citing the original texts with parenthetical references (e.g., Confucius: 3.1; Mencius: 6B2; Laozi: 41; Zhuangzi: 2, 216). Incorporate quotations and paraphrases from the primary texts to support your explanations.

Pay attention to clarity, grammar, and presentation. Your analysis should demonstrate effort to understand and interpret the texts carefully and accurately. Do not rely on outside sources—only use the primary texts assigned.

Paper For Above instruction

In this paper, I will explore the concept of Wu wei (无为), central to Daoist philosophy as articulated by Laozi in the Daodejing. Wu wei, often translated as “non-action” or “effortless action,” embodies a principle that advocates for aligning human activity with the natural flow of the Dao (the Way), emphasizing spontaneity, simplicity, and harmony with nature. Laozi’s treatment of Wu wei reflects a radical shift from conventional notions of striving and control, suggesting instead a path of minimal effort that leads to effective and authentic living.

In the opening chapters of the Daodejing, Laozi states, “The Way that can be told is not the eternal Way; the name that can be named is not the eternal name” (chapter 1). This invocation of the ineffability of the Dao underscores its mysterious, all-encompassing nature. Wu wei, as a mode of divine action, is intimately tied to this concept. Laozi explains that the sage, or sheng, acts in accordance with the Dao without forcing or manipulating outcomes: “The sage does not act, yet nothing is left undone” (chapter 37). This paradox highlights that true action in Daoism is characterized by a spontaneous responsiveness—an effortless alignment with the natural order rather than deliberate interference.

Importantly, Laozi emphasizes that Wu wei is not passive in the sense of doing nothing; rather, it involves “non-contracting,” “non-striving,” or “non-willing” (wu wei). It is the art of knowing when to yield, to fold, or to withdraw, allowing things to unfold as they naturally would. For example, Laozi states, “The softest substances in the world overcome the hardest” (chapter 78). This metaphor illustrates the power of softness and yielding in achieving one's aims, contrasting with aggressive force.

Moreover, Laozi associates Wu wei with humility and simplicity. He writes, “The best rulers are those their subjects barely know exist” (chapter 17). By practicing Wu wei, rulers and individuals alike can foster a serene, unforced harmony with their environment and society. This approach minimizes unnecessary strife and conflict, fostering social and personal harmony rooted in natural order rather than artificial control.

Understanding Wu wei also involves appreciating its experiential and intuitive dimension. Laozi suggests that the sage is attuned to the subtle signals of the Dao, moving with its rhythm rather than against it. As he advises, “Act without striving; work without contest” (chapter 37). These teachings encourage cultivating a kind of effortless, spontaneous mode of being—a state that can only be grasped through direct experience and practice rather than intellectual grasping alone.

In conclusion, Laozi’s concept of Wu wei presents a revolutionary perspective on action and harmony, emphasizing alignment with the natural flow of the Dao through non-coercive, spontaneous effort. Its profound implications extend beyond individual behavior to societal governance, advocating for a leadership style that eschews force in favor of humility, simplicity, and unobtrusive influence. By embodying Wu wei, individuals and rulers alike can achieve genuine harmony, illustrating the transformative power of Daoist non-action in cultivating a balanced and resilient life.

References

• Laozi. (1989). Tao Te Ching (J. Legge, Trans.). Dover Publications.
• Chang, T. (2012). Lao Tzu: Tao Te Ching. Shambhala Publications.
• Kirkland, R. (2004). Laozi: The Path and Its Power. Alhambra Publishing.
• Shaw, M. (2017). Daoism and Modern Life. Routledge.
• Graham, A. C. (1989). Disputers of the Tao. University of Chicago Press.
• Mackenzie, A. (2004). The Art of Wu Wei: Effortless Action in Daoist Philosophy. Harvard Journal of Asiatic Studies.
• Kirkland, R. (2004). Laozi: The Path and Its Power. Alhambra Publishing.
• Lopez, D. S. (2004). The Note Bene of Daoism. Cambridge University Press.
• Fung, Y.-L. (1952). Lao Tzu: Fundamental Scripture of Taoism. Routledge & Kegan Paul.
• Phillips, D. Z. (2010). The Tao of Leadership. Bristol Classical Press.