It is not difficult to describe how Taoists view Confucians, Buddhists, Christians, or the adherents to any other philosophy, religion, or movement. Taoists do not place themselves higher than anyone else, nor do they devote any efforts to demonstrate that their philosophical ideas are better than anybody else’s.
Nor do Taoists spend time criticising other philosophies or religions. Confucians are numerous in East Asia, but Taoists do their best to avoid debates and confrontations. They have zero interest in proselytism.
Why is it so? Because Taoism revolves around the Tao, not around what other people believe. Confucians hold a different set of ideas, but so do Buddhists and Christians. Taoists respect everybody’s right to pursue their beliefs, and they do not have any problem if Taoism only appeals to a tiny minority.
The Tao Te Ching doesn’t devote a single verse to opposing other philosophies or religions, but its Chapter 18 affirms that, for Taoists, the main objective is to align one’s actions with the Tao, not to pursue any particular virtue or doctrine.
Shared virtues but different goals
Chapter 18 uses the term “Tao” as synonym for natural law, both in the biological and moral sense. It does mention virtues such as benevolence, loyalty, kindness and justice, but regards them as emanations from the Tao, not as self-standing moral commandments.
The virtues of benevolence, loyalty, kindness and justice are shared by other philosophies and religions. In this respect, it is fairly easy for Taoists to get along with Confucians, Buddhists, and Christians. On many occasions, the behaviour of Taoists is going to resemble what people from other religions are doing.
Nevertheless, the similarities at first sight do not erase the differences on a deeper level. Let me summarise those in a few paragraphs. I will refer primarily to Confucianism, but in each case, the points apply equally to Buddhism and Christianity.
Confucius emphasised the importance of learning, if needed by means of memorisation, so that we could then practise what we have learned. In this aspect, Zen Buddhism and Christianity are not far away from Confucianism.
Taoists regard Confucius’ praise of learning positively. They also acknowledge the value of the rituals in Zen Buddhism and the Christian catechism. Their studious path to wisdom comes close to the teachings of Plato (427-347 BC) on how to access the mythical world of forms.
However, Taoists prefer a hands-on, empirical path to moral wisdom. Chapter 48 of the Tao Te Ching calls for adding daily new elements to our knowledge, but simultaneously, letting go of elements that prove misaligned with the Tao.
Lao-Tzu regarded the acquisition of wisdom as a process of trial and error, whereby we learn each day a bit more about the Tao and about ourselves. This concept of steady realignment is rarely found in philosophies other than Taoism.
Views on interpersonal relationships
What about interpersonal relations? Confucians, Buddhists, Christians and other philosophies hold distinct moral standards and judge people accordingly. They may not employ the terms “good” and “bad” in their ethical judgements, but they do hold strict views of what’s acceptable and what’s not.
Taoists may regard those moral judgements with sympathy, but will refrain from passing or spreading such judgements. In their eyes, the only thing that counts is whether our actions are aligned with the Tao.
If our actions contradict the Tao (natural law), the penalty or punishment will be automatic. The Tao will dispense swift and impartial justice to the culprits. Thus, it will make no practical difference whether we rate them “good” or “bad.” The Tao will inflict the penalty irrespective of our personal opinion.
Confucians and Christians exhort us to treat other people in the same way that we want to be treated by them, that is, with benevolence, kindness, and justice. They view this principle as the pillar of their universal ethics.
In contrast, Taoists demand and expect nothing in terms of reciprocity. They regard the Confucian and Christian ethics as well intended, but difficult to apply in practice. Should we wait to see how other people behave before offering reciprocity? Or should we assume that everybody is good until proven wrong?
Chapter 49 of the Tao Te Ching does not endorse the idea of moral reciprocity because it is too theoretical and complicated. For practical reasons, Lao-Tzu advises us to practise courtesy towards everybody, even when there is clearly no reciprocity to be expected.
Why does the Tao Te Ching advise indiscriminate kindness? Because it costs little and, more often than not, it will prevent trouble. Even when courtesy is ignored or not returned, it is not worth it to get angry or revengeful.
Wu Wei as a distinctive factor
Our efforts are best invested in figuring out the correct path, and walking it every day. Chapter 48 of the Tao Te Ching calls for “letting things run their own course.” That’s the prescription of Lao-Tzu, Yang-Tzu and Chuang-Tzu.
Taoists view it as wasteful to engage in moral book-keeping and rate every individual we know as “good” or “bad.” In most situations, it is enough for us to make a general assessment of a person’s character to determine whether we want to entrust him with our friendship, our money or any other valuable item.
Last but not least, Taoist view with amazement or curiosity any attempts made by Confucians, Buddhists and Christians to improve the world. I am referring to the attempts to improve other people by telling them what to do, how to behave, what to think, what to say and so forth.
Confucius regarded correcting other people’s bad behaviour as a key task for philosophers, civil servants, teachers, parents, and anyone in a position of power. Moral inaction is viewed as sinful, or at the very least, undesirable.
In contrast, Taoists practise Wu Wei, that is, the non-action principle. They will intervene only when absolutely needed. In Chapter 30 of the Tao Te Ching, Lao-Tzu encourages us to “get our own work done and then stop.” He is asking us to practise virtue and let our actions speak by themselves.
In summary, Taoists devote precious little effort to judging the ideas and actions of Confucians, Buddhists, Christians, and the adherers to any other philosophy; they hope that everybody will behave honestly and benevolently, and if someone doesn’t, they trust that the Tao will re-establish the balance.
If you are interested in putting effective insights into daily practice, I recommend my book “The 10 Principles of Rational Living.”