HOW THE DAODEJING IS CONNECTED TO VIRTUE ETHICS
Introduction
The
Daoism is a complex piece of writing that makes clear interpretations of
various factors in the Chinese contexts. This is done by integrating culture,
religion and philosophies to draw various conclusions in the context of
religion and the society as well as man and nature. Different aspects have been
focused on in the text giving a wide
range of views in interpreting culture and society. Some of these views have
been illustrated in this document.
Erin, M. C. (2004). Two Interpretattions of the de in
Daodejing. Journal of Chinese Philosophy, 1 (2), 219–233.
Erin M., Cline is a presidential doctoral scholar at the
department of philosophy at the University of Baylor. Erin specializes in
comparative philosophy and ethics and has made a number of publications
concerning various events taking place in the philosophical world. Erin, in the article gives two illustrations
to the meaning of de in the Dao de Jing. The first meaning, as Erin notes refer
to ‘Virtue’ which can be expressed in various forms and in different contexts. The
second definition Erin gives to De in the Dao de Jing society is an event that
could be arising from various positions or may be autogenerative. This article
presents a d ifferent view from other articles that have defined the term
within its context of usage[1]. Erin combines
both the contextual and social references of the term as used in the common
Chinese conversational contexts. Erin’s definition is more informed with
reagard to defining the term de in the text by mixing the contexts of
application compared to other articles that have observed the same aspect.
Kile, J. (2008). The Philosophy of the Daodejing. The
International Journal of the Asian Philosophical Association , 1
(1), 20-36.
Kile
is a scholar and a professorial fellow at the M.T.S. Boston University. Kile’s
background in philosophical studies puts him at a vantage point in addressing
the contents of Dao de Jing by integrating different perspectives in it. According to Kile, the primary philosophy
behind the references made in the philosophy of the Dao de Jing is primarily
concerned with presenting the scholars primarily the western scholars as those
faced with numerous difficulties including the difficulty of integrating
numerous ideas in finding the right interpretation of various contexts[2].
The Daoism presents western scholars as those concerned mainly with the narrow
definitions of events and tends to omit the small and useful concepts thus not
practicing proper ethics. Kile’s definition is a powerful presentation of the
main philosophical concerns of the Daoism as he gives it a westernized point of
view given the fact that himself is a western fellow.
Hektor, K. T. Yan. (2009).
A paradox of Virtue: The Daodejing on virtue and moral philosophy. Philosophy
East & West , 59 (2), 173–187.
Yan
is a professor and lecturer at the department of Public and Social
Administration at the University of Hong Kong, China. His position as a scholar
and an administrator puts him at the best position to carry put sound
researches on social concerns in the public domains[3].
Yan, in his illustrations of the paradox of virtue as expressed in Daoism bases
his arguments on different but specific chapters of the book. For instance, he
asserts that the book views virtue as a question concerned with the moral
motivation which is related to the aspects of philosophy in general. According
to Yan, the Daoism mainly presented the paradox in the form of virtues that
exists between the west and the east based on the differences in the
philosophical reasoning and consideration in the two contexts. There exists a
very different philosophical concern expressed between the west and the east.
Concerning this aspect Yan gives his expressions in the context of the east and
illustrating his views about the western considerations as discussed in the
context of the Daoism. This gives a more sound approval of his presentations
since Yan, an easterner, is in a position to interpret the paradox that exists
between the two regions in this context.
Goldin,
P., (2005). Why Daoism is Not Environmentalism. Journal of Chinese Philosophy,
32 (1), 75-88.
Goldin
is an environmentalist and a philosophy professor at the University of Hong
Kong. Goldin has written many publications comparing the philosophical views
between the west and the east and relating these to the current position of the
world. Goldin, in his arguments
considers the various implications of the Zhuangzi commonly referred to as the
Chuang Tzu in the Chinese context in an attempt to illustrate the environmental
concerns as brought out in the Daoism. Considering the contemporary
environmental challenges as expressed in the text, Goldin illustrates that
although the Chuang does not provide a clear illustration to the environmental
concerns addressed, it helps in promoting integration and ethical environmental
mechanisms that are harmonious with the contemporary society and promotes a
healthy relationship expected between man and the nature surrounding him[4].
Goldin, an environmentalist, tends to interpret the propositions of the Daoism
from an environmental perspective, thus the soundness of his judgments compared
to other social and philosophical interpretations of the text.
Karolina,
E. (2009, Fall). The Role of Daoism in Environmental Ethics in China. Master
Thesis: University of Hong Kong, 4-47.
Karolina
is a master’s graduate of the University of Hong Kong with a degree in Chinese
religion and philosophical studies. She has carried out a comprehensive research
on the focus of the Daoism in environmental protection and conservation. In
this thesis report, Karolina focuses on the concerns of the Daoism on
environmental conservation and protection from a religious point of view. She
asserts that the Daoism used religious philosophies to entrench environmental
concerns in the minds of the people, thus drawing a concrete relationship
between man and his immediate environment from an ethics point of view[5].
Karolina’s expensive research and philosophical interpretations given in the
book is more illustrative and conclusive compared to several other articles.
The fact that she combines both religious philosophies and religious views in
environmental expressions by the Daoism gives this article a sound and well
illustrated finding.
Conclusion
The
Daoism provides an illustration for a wide array of contextual aspects putting
the society in charge of the environment through philosophy. By giving various
interpretations to the aspect of virtue and relating these to the society’s
role in managing nature, the Daoism presents an illustrative and conclusive
interpretation of the society noting the differences in philosophical concerns
between the different societies.
References
Erin, M. C. (2004). Two Interpretattions of the de in
Daodejing. Journal of Chinese Philosophy , 1 (2), 219–233.
Goldin, P. ,. (2005). Why Daoism is Not Environmentalism. Journal
of Chinese Philosophy , 32 (1), 75-88.
Hektor, K. T. (2009). A paradox of Virtue: The Daodejing on
virtue and moral philosophy. Philosophy East & West , 59 (2),
173–187.
Karolina, E. (2009, Fall ). The Role of Daoism in
Environmental Ethics in China. Master Thesis: University of Hong Kong ,
4-47.
Kile, J. (2008). The Philosophy of the Daodejing. The
International Journal of the Asian Philosophical Association , 1
(1), 20-36.
[1]
Erin, M. C. (2004). Two Interpretattions of the
de in Daodejing. Journal of Chinese Philosophy , 1 (2), 219–233.
[2]
Kile, J. (2008). The Philosophy of the
Daodejing. The International Journal of the Asian Philosophical Association, 1 (1), 20-36.
[3]
Hektor, K. T. Yan. (2009). A paradox of Virtue: The Daodejing on virtue and
moral philosophy. Philosophy East & West , 59 (2), 173–187.
[4]
Goldin, P., (2005). Why Daoism is Not Environmentalism. Journal of Chinese
Philosophy, 32 (1), 75-88.
[5]
Karolina, E. (2009, Fall). The Role of Daoism in Environmental Ethics in China.Master Thesis: University of Hong Kong, 4-47.
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