Confucianism and Taoism are both antagonistic and complementary to each other, and have been present throughout the development of Chinese culture. It is the basic thread of the development of Chinese

Confucianism and Taoism are both antagonistic and complementary to each other, and have been present throughout the development of Chinese culture. It is the basic thread of the development of Chinese culture. Talk about "Confucianism and Taoism complement each other". "Complementary Confucianism and Taoism" is one of the connotations of traditional Chinese culture, Confucius

Traditional Chinese culture can be summarized in three of the most concise terms: one is the unity of man and heaven, one is the inner saint and the outer king, and the other is complementary Confucianism and Taoism. Each of these three terms expresses the connotation and qualities of traditional Chinese culture from different perspectives.

Chinese philosophy has ten characteristics. Complementarity of Confucianism and Taoism

The complementarity of Confucianism and Taoism is precisely the two forces in Chinese culture that interact with each other as cause and effect. The spirit of Confucianism and the wisdom of Taoism constitute a circumscribed philosophical form, i.e., Confucianism takes Taoism as the cause and Taoism takes Confucianism as the effect, while Confucianism and Taoism share *** the same philosophical features of oneness, self-causality and temporality.　The complementarity of Confucianism and Taoism is a generalization of the content and structure of traditional Chinese culture. The doctrines of the hundred schools of thought of the pre-Qin dynasties later declined and were cut off, while only the doctrines of Confucianism and Taoism were widely circulated and developed, and ultimately became the two main pillars and the main structure of traditional Chinese culture. The two doctrines of Confucianism and Taoism have gradually formed a complementary cultural mechanism in the development of history. The complementarity of Confucianism and Taoism is just like the interaction and complementarity of yin and yang, positive and negative, which is mutualistic, complementary, marvelous and enduring.　Chinese traditional culture has a long and profound history. In terms of its content and structure, the ideas of the Confucian and Taoist schools are undoubtedly the main body; in terms of its characteristics, the complementarity of the ideas of the Confucian and Taoist schools is the most decisive and typical significance. In the stable cultural structure of Confucianism, Buddhism, and Taoism, which was gradually established in the later stages of ancient Chinese society, the intermingling and complementarity of Confucianism and Taoism took the primary and fundamental position. Therefore, understanding the complementarity of Confucianism and Taoism is crucial to grasping the basic outlook and the deeper underlying meaning of Chinese culture.　The complementarity of Confucianism and Taoism is premised on the fact that there are extensive and obvious differences between the doctrines of the two schools in many aspects. These differences are merely differences in the concerns of the Confucian and Taoist schools and the ways in which they solve their problems, and thus are not mutually incompatible, diametrically opposed, and do not constitute a violent conflict. It is only because of this that the ideas of Confucianism and Taoism have formed a complementary and relative situation in many aspects. They have their own strengths and weaknesses, and this family's strengths for the shortness of the other family, and vice versa, thus making the complementarity of the two schools of thought has become necessary and possible.　From ancient times to the present, ancient Chinese society has experienced many cultural integrations. The scholars were a social class with cultural characteristics, they were the bearers and disseminators of traditional Chinese culture, and they were the elites of the society. Therefore, in times of chaos or every social change and cultural integration, the scholarly class often became the vanguard of the times, the promoter of social and cultural advancement, or the advocate of a certain social trend or zeitgeist. However, in the chaotic times of national turbulence and demise, when "the road does not work" and "the state has no road", people as the backbone of society often become the victims of power struggle between political groups. Thus, between fame and fortune and individual freedom, between "out" and "in", the life ideals of the ancient scholars appeared to be a fierce contradiction, resulting in personality conflicts, so that the scholars formed a dual personality that balances and adjusts each other. --The dual personality of Confucianism and Taoism complement each other.　Speaking of Confucianism and Taoism, I think Confucianism advocates more upward mobility, such as the "aligning the family, ruling the country, and leveling the world", "achieving great things", and "advancing in the world". Confucianism may be in constant pursuit of a goal, including some of the views on how to deal with people (moral principles) are based on "dealing with the world", or to continuously improve themselves as the center. In this kind of continuous forward movement, one strives to realize one's own ambitions. Confucianism, by contrast, was a splendid aspect of the spirit of these scholars.　Taoism, on the other hand, emphasizes the "Great Way" and the "Way of Heaven". In contrast, Taoism is no longer confined to self-development, but rises to the level of nature and human beings, advocates nature, advocates quietness and inaction, and opposes struggle. Moreover, Taoism seems to be more peaceful and flexible.　Confucianism and Taoism is like a shooting star in the sky, brilliant and then return to the flat, but never because of the flat and negative, but in the pursuit of eternity in the flat, in pursuit of a kind of thing and forget the transcendent realm. This realm is no longer limited to get along with each other, is no longer limited to pure independence, but the two are properly integrated and complement each other.　I cannot help but think of the Confucian concept of "the middle ground". In English, one of the explanations of "mediocrity" is "golden mean", which is directly translated as "gold mean". Obviously this is a noble and highly respected meaning in the West. The dictionary explains "mediocrity" as "a Confucian idea of treating people with impartiality and a moderate and eclectic attitude". I think the above "complementary Confucianism and Taoism" is exactly such an impartial and neutral attitude towards people and nature.　So, what is the reason for the ancient scholars to form the dual personality of "complementary Confucianism and Taoism"? In my opinion, one of the reasons is the conflict in their inner world. This conflict is mainly manifested in the human attitude of Taoist tendency and political attitude of Confucian tendency in parallel, thus forming the dualization of personality. It can also be said that these scholars not only pursued freedom of individuality, but also adhered to the feudal rites, and tried to harmonize the two in social life.　Take Liu Zongyuan, for example. After he was deported to Yongzhou, he wrote in the Preface to the Poems of Yugongyi: "Although the stream is not beneficial to the world, but the good identification of all kinds of, clear, clear, clanging sound of gold and stone, can make fools laugh and smile with fondness, and can not go to the joy of ...... to Yugongyi song Yugongyi, the blank and not against, faint and yet the same. The only way to get to the top of the world is to mix it up with the rest of the world, and there's no one else I know."　Obviously, Liu Zongyuan is mocking himself and at the same time explaining the impotence of the reality, which reflects his adherence to the rituals; but at the same time, he also quotes the words of "Zhuangzi - in the forgiveness of", "I know" emphasizes the unity of the "stream" and the "I", i.e., the "unity of all" and "form and spirit with forgetfulness" in the thinking of the Taoists. Although this is a borrowed objects to express their feelings, but the text can be seen in the back of this search for balance of thought on the deep influence of the scholar at that time.　A generation of literary great Su Dongpo also so. Meishan's strange mountains and exotic waters have nurtured a generation of literary greatness Su Shi. Su Shi's early career went smoothly, and his younger brother rose to great heights, and his ambition was so great that he swore to take on the world for himself. However, the "Wutai Poetry Case" and the storm of law reform brought Su Shi a heavy blow. Soon after the disaster, he was repeatedly relegated, after a few ups and downs, Su Shi finally clear, successively in Mizhou, wrote "Chao Ran Tai Ji", and in the deserted Hainan happy.　In mizhou, he moved to guard jiaoxi, life in the beginning of peace, repair chaorantai amusement, and do recount. From this article, it can be seen, su shi both aspire to transcendent outside the hidden gentleman, but also admire the performance of the meritocracy. Also from time to time for not good death of the good generals. This shows that he would like to transcend the world, but in fact it is difficult to completely transcend the contradictory feelings.　It is worth mentioning that, on the surface, Confucianism and Taoism seem to be different and opposite, one entering the world and the other leaving the world; one is optimistic and aggressive and the other is passive and evasive, but in fact, they just complement each other and harmonize with each other. In a sense, the complementary dual personality of Confucianism and Daoism is a personality paradigm formed in a special era. It is not only "helping the world" and "being good to oneself" are often the complementary paths of later generations of scholars, but also "in the mountains" and "in the forest" and "in the heart" are the complementary paths of life. The "body in the mountains and forests" and the "heart in Wei Que" have also become the conventional psychology of Chinese scholars throughout the ages.　Spring time, they may be convinced that "the long wind will sometimes break the waves, hanging directly from the cloud sail to help the sea" vigorous; in the lost, helpless, they may be more in pursuit of "return to come, the field will be turned upside down Hu do not return to" of the drift. In short, the successive generations of scholars in the Confucian thinking behind the struggle to establish their careers, y implies Zhuangzi's "things and I forget" realm. This may be a kind of spiritual balance, a way of life, or a kind of self-compassion, in any case, they are Confucianism and Taoism complementary dual personality of a typical embodiment of this embodiment from a certain degree of Confucianism and Taoism complementary ideas on the scholar's self-transcendence, self-liberation of the stimulus. In a nutshell, this idea not only let countless people "let loose in the shape of the outside", but also in the surging waves of the long river of history has left a magnificent and perfect big waves hit each other, leaving a resounding and far-reaching impression of eternity.