At the end of the freshman year, the number of words in the Chinese composition "Talking about Confucianism in Our Life" is about 1500.

Comparison of temperament and demeanor. The difference between Confucianism and Taoism is helpful to synthesize the difference of intangible mental outlook as a whole. It seems that the climate of great Confucianism can be expressed in four words: "integrity", more specifically, it is noble moral character, kindness and friendliness, courtesy, unyielding loyalty, awe of reason, moderation and calmness, harmony without difference, and power for a while. As Mr. He Lin said, "Everything can be studied in depth. Only in this way can it be reasonable, timely and reasonable, which can be described as' Qu Jian is close to benevolence' and' benevolent'. (Culture and Life 13) The names of the ancients include Confucian style, Confucian scholars, grasping elegance, Confucian officials, Confucian ministers, Confucian generals, Confucian doctors, etc., all of which imply the roots and elegance of moral knowledge. The atmosphere of Taoist nobles seems to be expressed by the word "empty but refined", more precisely, it is introverted.

Uncomfortable, selfish, quiet and self-sustaining, plain, empty, detached, calm and deep, lofty and distant, attached to mountains and rivers and so on. Just how to care for Mr. said: "We found that Laozi and Zhuangzi's thoughts are full of poetry, seclusion and chic detachment in the mountains and forests. We also found that we pay attention to returning to simplicity, envy the innocence or secrecy of the innocent, maintain people's true temperament and hate the complexity of the world. In ancient times, the people who had the Tao, the principle of the Tao, the eye of the Tao, the appearance of the Tao, the study of the Tao and the wind of the Tao all meant that they were different from the secular, understood the supreme Tao and had a superior demeanor. Confucianism is the temperament and demeanor of loyalty, while Taoism is the temperament and demeanor of Hanlin.

Confucianism and Taoism are diametrically opposite poles in China's traditional culture, which can exchange needed goods and absorb them in both directions. The two schools grew up in the same cultural soil in China, and they have the basis of relying on communication. The unity of Confucianism and Taoism is manifested in the following aspects. First, the * * * same sex in ideological views. Both Confucianism and Taoism believe that man and nature are integrated, and human beings originate from and depend on nature for survival. The two are closely related. People should cherish the natural environment and resources, not destroy the harmony between man and nature, but also "cultivate heaven and earth" (Confucianism) and "assist nature in various forms" (Taoism). In interpersonal relations, Doug opposes disputes and confrontations, and advocates harmony. Harmony is the most precious (Confucianism), harmony is the most precious (Taoism), a good fighter is punished with punishment (Confucianism), and an ominous weapon for his husband and soldiers (Taoism). In terms of attitude towards life, both Confucianism and Taoism pay attention to the enrichment and perfection of spiritual life and oppose indulging in materialistic self-interest. "A gentleman cares about Tao but is not poor" (Confucianism) and "A saint is polished by brown" (Taoism). On the issue of governing the country, both Confucianism and Taoism oppose autocratic monarchy and tyranny, and attach importance to people's hearts. "People are precious", "Protecting the people is king" (Confucianism) and "Taking the people as the heart" (Taoism). In the pursuit of truth, goodness and beauty, cowardice hopes to achieve a high degree of unity of the three, and especially emphasizes that the process of seeking truth and knowledge should become a pleasure in life and a spiritual enjoyment that can be experienced. "Knowing is not as good as being good, and being good is not as good as being happy."

(Confucianism) Scar Ding Jieniu "all are alto, and mulberry trees in the afternoon are the first meeting of menstruation" (Tao). In dialectical thinking, both Confucianism and France have seen the opposition and transformation between the two sides of the contradiction, and advocate adjusting the contradictory relationship at any time to maintain the moderate harmony of the great unity and avoid falling into extremes, such as "centering", "going too far" (Confucianism), "centering" and "getting rid of extravagance and Thai" (Taoism). In the attitude towards religion, both Confucianism and Taoism are not keen on offering sacrifices to ghosts and gods, but keep a distance from ghosts and gods, "respect ghosts and gods at a distance" (bucket), "Heaven is filled with Taoism, and its ghosts are not gods" (pottery). In the attitude towards the theory of Yin-Yang and Five Elements, both Confucianism and Taoism regard it as the cornerstone of cosmology. O- Yin-Yang is the Tao (Confucianism) and "Yin-Yang combines to create everything" (Tao). Wait a minute. The above similarities show that Confucianism and Taoism are not opposed everywhere, but have the same character, which embodies the * * * nature of Chinese cultural tradition.

Second, the content of the theory is mutual infiltration. Jin and Dao both take "I" as the center, and at the same time absorb and transform some components of each other and bring them into their own systems. At the beginning of Manchu school, Taoist elements had infiltrated. For example, Confucius praised Shun for "ruling by doing nothing" (Wei Linggong in The Analects of Confucius) and making plans for his future at any time, such as "doing what he uses, soaking what he abandons" (Shu Er in The Analects of Confucius) and "living in seclusion for his ambition" (Ji Shi in The Analects of Confucius). In the Han Dynasty, Gexue began to absorb a large number of Taoist theories, such as Yang Xiong's learning from the Taixuan theory of the old school, and Wang Chong's Confucian Classics merged with Huang Zhe's Confucian Classics. During the Wei, Jin, Southern and Northern Dynasties, Confucian classics in the Central Plains and South China were represented by Kao Zhuang's annotation on the Five Classics, He Xian's Annotation on the Analects of Confucius and Huang Kan's On Semantic Sparseness. In the justice of the Five Classics in the early Tang Dynasty, the annotations of the Analects of Confucius by He Xian, a metaphysical scholar in Wei and Jin Dynasties, and the annotations of Zhouyi by Wang Guai and Han were all stable as the hinges of the canon. During the Song and Ming Dynasties, it was too late for Zhu Cheng's Neo-Confucianism to advocate metaphysics, and Wang Xin's Neo-Confucianism prevented him from advocating nature, all for the unity of ontology and kung fu, and also inspired by Taoist philosophy. Look at Taoism again, and learn from Laozi and Zhuangzi to verbally attack Confucianism.

However, the old school's "loving the people and governing the country" and Zhuang Xue's "obeying destiny" did not accept the influence of Ge Xue in the end. After Qin and Han Dynasties, the mainstream school of Taoism turned to affirm the basic principles of patriarchal clan system and openly accepted Confucianism without changing its own tone. For example, Huainan Dialect is a book based on the philosophy of Laozi and Zhuangzi, which absorbs the ideas of buckets, Buddhism and Yin and Yang. The book quotes a large number of Confucian classics, as well as several articles by Master Shu Xun, Wei Lun Xun and Mao Zu Xun, and advocates benevolence. Metaphysics in Wei and Jin Dynasties was more a combination of Taoism and Confucianism, with Confucius as a saint, and Wang Tian and Guo Xiang both took it as their duty to help trees teach. In China, a patriarchal society, it is difficult for Taoism to survive and develop without necessary compromise and contact with Confucian orthodoxy. Therefore, it is not surprising that it is related to Confucianism, the loyalty theory of son preference. It can be said that Taoism supplements the defect that Confucianism is shorter than metaphysical ontology, and Confucianism supplements the deviation that Taoism ignores real social life problems. We say that "Confucian spirit" and "Taoist spirit" are abstract generalizations of a theory in terms of their main and unique components. If we talk about specific Confucianism,

All have the spirit of Taoism, and the specific Taoism has the spirit of Confucianism, which is not so pure. Metaphysics brings Taoism closer to Confucianism, and Taoism brings Confucianism closer to Taoism. The farther to the back of the moon, the stronger the mutual penetration between Confucianism and Taoism. Confucianism and later Confucianism merged and promoted each other, which promoted the development of traditional learning and culture.

Third, the integrity of culture. China's ancient ideology and culture have three pillars, namely Confucianism, Buddhism and Taoism. Among the three, Confucianism is the main one, and Buddhism and Taoism are the auxiliary wings. The situation of Buddhism is different; Taoism is the main antithesis of Confucianism and the main beneficiary of the family, which is consistent with Confucianism. Buddhism and Taoism are the auxiliary wings and competitors of Confucianism at a certain stage and in some fields. The importance and extensiveness of Buddhism in China culture is incomparable to Taoism. China's traditional culture can be separated from Buddhism and Taoism temporarily without losing its true colors. Without Confucianism or Taoism, it can't be regarded as the traditional culture of China. Rushing to learn has made the first contribution in the philosophy of life, social politics, social economy, ethics, education, etiquette, history, philology and other important social and cultural fields, which is indispensable in ancient society. Taoism has made the first contribution in cosmology, rational method, aesthetics, natural philosophy, critical spirit, military dialectics and other important social and cultural fields. Without Taoism, China's traditional culture would be unbalanced, tilted and become a narrow and incomplete culture. The long-term and stable development of China feudal society, of course, depends on the support of Confucianism to Confucian orthodoxy and the adjustment of Taoism to social contradictions, making social organisms more flexible and resilient. Coupled with Buddhism and Taoism, the pluralistic structure of culture is rich and colorful, and people can choose a variety of life paths in their twilight, so as to alleviate the intensification of contradictions by autocratic arrogance with a tolerant atmosphere. So as to reduce the great development and destruction of society.

Fourth, cultivate the compatibility of faith. Confucianism and Taoism each have their own relatively independent academic systems and their own scholars who are strictly controlled, but they do not prohibit their scholars from believing each other's theories, so there are also many scholars who accept both Confucianism and Taoism in history. Confucianism advocates "harmony but difference" (Confucius) and "all roads lead to the same goal" (Book of Changes), while Taoism advocates "tolerance for the public" (Laozi) and "a hundred schools of thought have their own strengths" (Zhuangzi), and they are quite generous in their beliefs. The confluence of Confucianism, Buddhism and Taoism was greatly hindered at the end of Han Dynasty, and it became more popular after Wei and Jin Dynasties. As mentioned above, Yang Wei and Wang Chong both studied Confucianism and Taoism, while Wang Liang and Guo Xiang * * * admired Confucianism through Lao Zi and Zhuangzi. During the Southern and Northern Dynasties, the practice of the three religions became more prosperous. Zhang Rong of Nanqi believed in three religions at the same time. When he died, he held filial piety and Laozi in his left hand and the goblet of fire in his right hand (Biography of Nanqi Zhang Rong). Liang Wudi was well versed in Confucianism, Buddhism and Taoism and advocated the unity of the three religions. Emperor Xiaowen of the Northern Wei Dynasty talked about the meaning of the Five Classics and was good at understanding Zhuang Lao, especially Straw (Gao Zuji). After the great scholar Shen Fubei put it to use, he talked about the three religions, and people from all religions came to listen. The cultural policy of the Tang Dynasty was the integration of the three religions and learning from others. Scholars responded in succession, or practiced Confucianism and Buddhism, or believed in Buddhism, and monks followed suit. The five ancestors of Hua Yan said, "Confucius; When you are old, the choice of sides is holy; Always respond to things, set up different teaching methods, learn from each other's strengths inside and outside, and benefit the people (On Primitive Man). Some Confucians and Buddhists verbally attack Taoism, but they are experts in Taoism. During the Song, Yuan and Ming Dynasties, Buddhism and Taoism were the most effective advocates of the three religions. Song Gushan Zhiyuan said; "The purpose of Buddhism, Taoism and Confucianism is to integrate, to guard the plant is to block, and to forget the hope is to pass" ("Living in Idleness"), Shi Ming Zuqing said. There are three essentials in learning. The so-called Spring and Autumn Annals cannot be wet behind the ears; If you are not proficient in Zhuangzi, you can't forget the world; If you don't participate in meditation, you can't be born "(The Complete Works of Master Hanshan's Sleepwalking). Quanzhen religion, which was formed in the north during the Jin and Yuan Dynasties, was sung by all three religions. Gui Zhi summed up the three religions as the study of mind and nature. Confucianism says to cultivate the mind, Taoism says to cultivate the mind, and Buddhism says to understand the mind and see the nature. Their meanings and principles are the same. Among the four schools of Confucianism, Buddhism and Taoism, Confucianism, Buddhism and Taoism have a strong sense of portal, and scholars have inherited and discussed the lineage. Comparatively speaking, Taoism has a broader mind and a stronger spirit of tolerance. Culturally, it has always advocated inclusiveness and learning from others, such as Spring and Autumn Parr by e8, The World in Zhuangzi and The Essentials of Six Classics by Sima Tan. On the other hand, with the change of environment, many literati turned their faith center to Doug and Taoism; Believe in Confucianism when you are proud, believe in Confucianism when you are frustrated, believe in Confucianism when you are proud, and believe in Taoism when you are frustrated. Reaching is good for the world, and saving the world and governing the country requires Confucian knowledge; If you are poor, you will be immune. Seeking comfort from far-reaching disasters requires Taoist knowledge. Gu Jing absorbed the strength of his uncle from Confucianism and sought a panacea to soothe his soul from Taoism in adversity, and his spirit was condensed and pinned, thus enhancing the ability of intellectuals to resist setbacks and persecution. The quietness of Taoism, coupled with the break of Buddhism, makes people open up in the face of personnel disputes and practical interests, reduces a lot of troubles and pains, and is not easy to collapse when encountering tragic events. This is probably why many intellectuals in China, while following Confucius, are unwilling to give up Zhuangzi and be timely.

Taoism, Taoism and Mohism in debt have different appellations: the latter claimed to be Confucianism and Mohism in the early days of its establishment; The name of Taoism began with Sima Tan's Six Classics, and it has been developing since the self-study learned Zhuangzi. The name of Taoism first appeared in the annotation of Zhe Xiangzi II at the end of Han Dynasty, but people generally call Taoism "Huang Lao Dao" or specifically "Wudou Mi Dao, Taiping Dao and Shitiandao". In the Han dynasty, Liu bullied seven debts, and Taoist immortals recorded them separately. At that time, Taoism was not officially born. After the appearance of Taoism, due to the dependence on Laozi and Tao Te Ching, not only the fairy house was combined with Taoism, but also the science and education of Confucianism were attributed to Taoism. Wei, Jin, Southern and Northern Dynasties and thereafter, most people collectively referred to Taoism, Lao, and Taoism. For example, Ge Hong called Taoism and Xiandao Tao, and Shu Wei called Buddhism and Taoism "releasing the old". From the Tang Dynasty to the Qing Dynasty, people inside and outside Taoism called it "Tao", "Tao" and "Lao Xue", without making a serious distinction between Tao and Taoism. Han Yu criticized "Buddhism and Taoism". The so-called "philosophy" not only refers to the old school and Zhuang school (see the original road) that "goes to benevolence and righteousness", but also refers to the immortal Taoism (see whose son). Zhu Xun advocates "Buddha is old", and the so-called "old" is also ambiguous, said Zhu, a scholar who commented on the Yuan Dynasty in the Qing Dynasty. He (Zhu) studied Buddhism consciously. For example, he sits still for a long time, showing no emotions, and is good at discussing people's mistakes, but he is not contradictory. "(Xue Ji), here refers to Zhu's study of observing the body and understanding the heart, which is interlinked with Buddhism and Taoism. It can be seen that the Buddhism that Zhu Zhu opposed is always religious and does not oppose his mind. Jiao She, a scholar in the Ming Dynasty, divided Taoism into quiet school, quiet school, symbolism school and classical science and education school in The History of the Country, which was attributed to the Gao family. That's true. Historians like to call it "Confucianism, Buddhism and Taoism", in which "Taoism" includes Taoism and Taoism. (Tang Jing Lu, Ming Shi, Yi Wen Zhi, Wei Shi and Yi Wen Zhi all mix authors together. Taoist classics collection-Taoist collection is all-encompassing, and the boundary between Taoism and non-religious classics cannot be seen. He was a Buddhist in the Northern and Southern Dynasties, and distinguished the immortal strategy of the formation of Laozi and Zhuangzi. Shao, a monk in the Ming Dynasty, criticized Taoism's theory of longevity for deviating from the purpose of Laozi and Zhuangzi: "The purpose of Taoism lies in the application of the two classics, preparing seven chapters of Zhuangzi. Those who have done what they can, but have never heard of the strangeness of transformation, have lived for a long time and have never seen the song of immortality. The people who learn the most are those who "govern the country by self-cultivation, do not abandon noble people, stop division, take nothingness as the foundation and weakness as the use". Taoism in all life has the merit of "losing desire is good", and "goodness is like Zhang". Liu Shao's book On Eliminating Confusion divides Taoism into three categories: "On Taoism, it is superior to Laozi, inferior to immortals and inferior to three categories." Yi 'an's theory of two religions holds that within Taoism, Taoism (referring to the study of Laozi and Zhuangzi) is superior to immortals, second only to immortals, and the ghost road is the lowest. The purpose of these scholars' distinction between Zhuangzi, Immortal and Fuku is to protect Laozi and Zhuangzi from the infringement of lower Taoism, especially to vilify the folk Taoism in Fu Jeer, showing sectarian prejudice and aristocratic consciousness. However, they pointed out that the difference between Laozi's and Zhuangzi's Taoism and later Taoism cannot be said to be a great progress in understanding. Later, the understanding of this issue remained at the above level. The records of New Tang Shuyi and Song Shiyi belong to Taoism and Immortal respectively, but in the Yuan Dynasty, there was an old biography, which was different from Taoism. In Yuan Dynasty, Ma Duanlin said in "One Examination Document, One Examination Classroom"; Taoist techniques are complex and changeable. Cover clean, cultivate, anorexia, waiting for food, classic science and education. The books of Huangdi, Laozi, Lietao Kou and Zhuang Zhouzhi are nothing more than pure love and inaction, and the practice is slightly related to the following. For the acts of Pinus densiflora and Wei Boyang, it is said that they are fine but not auspicious; Lu Sheng, Li and Jia Da's disciples were convinced, while Zhang Daoling and Kouyang's disciples were tactful and sophisticated, and did not need training. Down to Du Guangting, there were disciples of Huang Guanshi in modern times, specializing in classical science and education. The so-called welfare lottery, especially in its teaching, not only does not know its purpose, but also does not know the so-called book of marrying, raising and feeding. Ma Duanlin's thoughts were handed down from Shao, a famous monk in Ming Dynasty, but when he got the details of beans, he saw that those people who were called Taoists actually came from many sources, with great differences. He believes that it is a process of lowering the Taoist standard from Zhuangzi to Fuce to science and education, and the more you look at it, the more it loses its true color. However, Ma Duanlin still didn't realize that the study of Lao Zi and Zhuang Zi was the difference between the secular study and the born education, and he blurred this fundamental difference with various small differences.

It was not until modern times that scholars were baptized by western religions and had a preliminary concept of modern religion that they began to formally distinguish Taoism from Taoism in theory. In the name of Taoism, they regarded the contents of fairy spells and instruments as religions, excluding Lao Zi and Zhuang Zi and their later studies, and the true history of Taoism was discovered and studied by people. Japanese scholar Shikita said that Taoism is alive, his wife Mu Zhenliang studied Taoism, and Zhang Pandading's "An Overview of the Development History of Taoism" took Taoism in the religious sense as the research object. China scholar Fu Qinjia's History of Taoism in China (published in 1937) is the first general history of Taoism in China. In the conclusion, he said: "It is enough to cover the Tao and is conducive to self-cultivation." "Taoism wants to live forever and become soaring." A few words revealed the essential difference between Ming Dow and Taoism, so his books focused on Taoism, and even Taoism was not doped. In recent ten years, the study of Taoism has advanced by leaps and bounds, and the related works have increased day by day, but the relationship between Taoism and Taoism has not been satisfactorily resolved. People correct the prejudice that ancient people confused Taoism with Taoism, and try to distinguish the differences between them, pointing out that Taoism's use of Taoism is distorted, utilized and reshaped, which is of course correct. However, the relationship between Tao and Tao seems to be not only so simple and clear, but also very complicated and tangled. If it is an affirmation of the ancients' mixing of Taoism, then the strict distinction between Taoism and Taoism by modern scholars is the negation after affirmation, and the next step is the negation of negation, so as to make a more comprehensive and practical explanation of the similarities and differences between them. Try to do it.

Taoism and Taoism are fundamentally related by blood. This goes to a deeper level. The more advanced and mature the Taoist theory is, the closer it is to the study of Laozi and Zhuangzi. Therefore, in the later period of Taoism (mainly Quanzhentong), the theological component decreased and the philosophical component increased. Compared with Taoism in the Tang and Song Dynasties, it has more academic characteristics of Taoism, or more like Taoism. The communication between Taoism and Taoism is mainly on cosmology and health preservation theory. Taoism calls the avenue supreme.