In contrast to established religions and ideologies, Taoism does not possess a credo. There is no list of beliefs that Taoists need to learn by heart, preach, and pay allegiance to. The only common characteristic of Lao-Tzu’s doctrines is their realism, and the only Taoist commandment is to think for ourselves.
Chapter 25 of the Tao Te Ching exhorts us to follow the laws of the earth and heaven, that is, the laws of nature. The concept “Tao” is equivalent to the concept of “the will” in the philosophy of Arthur Schopenhauer (1788-1860).
The Tao and the will govern the universe and determine the course of human action. However, the Tao also includes ethical virtues such as compassion and modesty, which are completely unknown in Schopenhauer’s definition of the will.
While the world’s principal religions demand the faithful to adhere to a body of beliefs, Taoism is only telling us to return to the source. Chapter 16 of the Tao Te Ching categorizes the return to the source as a prerequisite for achieving serenity.
The Taoist lifestyle (equanimity, tolerance, self-reliance and modesty) draws its entire energy from the source, that is, from our ability to grasp natural law and human nature. The Tao will help us only to the extent that we respect it.
Chuang-Tzu presents the dark side of the concept of Tao, by forecasting the quick demise of people who disrespect the Tao. He forecasts that those people will lose their freedom and their life because their actions are going against the commandments of nature.
Taoists are acutely aware of the key principle of the Tao: the need to live in accordance with nature. To the extent that there is a central belief in Taoism, this is it. Chuang-Tzu exhorts us to align our actions with the Tao and let events run their natural course.
Taoism compared to Plato’s “Timaeus”
Plato (427-347 BC) lived two generations after Lao-Tzu, far away from the sphere of influence of Taoism, but his dialogue “Timaeus” presents a concept similar to the Tao. Plato affirmed that the world has been created by an eternal entity, which gave it the characteristics of rationality and necessity.
The rationality trait, as described in “Timaeus,” resembles the ethical traits of the Tao. According to Plato’s argumentation in “Timaeus,” a rational universe will reward good deeds and punish bad ones almost automatically. Lao-Tzu would have not disagreed with this conception of immanent rationality.
Plato also claims that the world is governed by necessity. In this context, he means causality, not destiny. Thoughtful, hard-working people will set events in motion to achieve their goals, while inconstant fools will waste their time and energy, and go nowhere.
However, in the Tao, there is a key characteristic that sets it apart from Plato’s all-powerful, eternal deity. I am referring to the Taoist concept of non-action, which remained unknown to Plato and other Western philosophers until Schopenhauer did extensive research on Eastern thought.
Chapter 3 of the Tao Te Ching calls for the practice of non-action and letting nature follow its course. I would not rate this principle as a belief because, for Taoists, it constitutes a fact of reality. For Lao-Tzu, Yang-Tzu and Chuang-Tzu, the benefits of non-action can be perceived through direct observation.
In contrast to the Western predilection for action, Taoists are reluctant to move a finger if they are not fairly sure of attaining a positive outcome.
For instance, Taoists practise politeness because they have seen its practical advantages on many occasions. It smoothens social interactions, defuses aggression and facilitates trade.
In contrast, Taoists will refrain from taking part in any form of propaganda and impositions, even for a good cause, because they cannot foresee the long-term consequences. They fear that those actions may prove wasteful and detrimental.
Taoism compared to Aristotelian ethics
Aristotle (384-322 BC) developed an ethical system in his “Eudemian Ethics” and “Nicomachean Ethics” that includes an idea of justice far removed from Taoism. While Aristotle called for giving each person his due (also in terms of benevolence and courtesy), Lao-Tzu called for practising those virtues all the time and indiscriminately.
Chapter 49 of the Tao Te Ching calls for exercising courtesy towards good and bad people because chances are that it will have a positive impact on all occasions. The Tao sets standards of behaviour that precede and often surpass Aristotelian ethics.
The Tao represents solid, practical wisdom gathered through the experience of generations. It does not mean to explain past events, justify new policies or shape future outcomes. It simply states things as they are, as they have always been, and as they will always remain.
In contrast to Augustine (354-430) and his main book “City of God,” the Tao does not supply theological explanations for history and human evil. In the eyes of Taoists, theology carries little weight. A verse from the Tao Te Ching presents human nature accurately and without calling for divine intervention.
To the extent that Taoists have beliefs, those mirror the facts of reality and serve as tools for making the best of each day. In every story by Yang-Tzu and Chuang-Tzu, we learn patterns of behaviour that can enhance our well-being today.
If Aristotle, during his stay in Macedonia, had taught the principles of Taoism to Alexander the Great (356-323 BC), he might have spared the lives of the tens of thousands soldiers and civilians who perished in Alexander’s wars.
If you are interested in putting rational ideas into practice in all sorts of situations, I recommend my book “Against all odds: How to achieve great victories in desperate times.”