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- QUESTION
Each research paper is to be no less than 6 pages (1,500 words) and no more than eight (8) pages in length (2,000 words), double-spaced, Times New Roman 12-point font, with standard one-inch margins on a topic of your choice.
In the writing of your paper, you must make use of at least four (4) academic sources, in addition to the Young and Van Voorst texts. While it is not mandatory to include Young in your analysis, it will be helpful if you include scriptural examples from the Van Voorst text. Proper bibliographic and footnoting format is likewise required. You may use either MLA, Chicago, or APA referencing style. Please consult the style sheets available at Dafoe Library or browse the Internet. Please submit your assignment online using the assignment submission tool.
Topic: With reference to either wu wei as it is understood in the Taoist tradition, or ren (jen) as it is understood in Confucianism, discuss the ethical implications for the individual and for society according to these principles.
Subject | Ethics | Pages | 4 | Style | APA |
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Answer
The Ethical Implications of the Wu Wei Principle in the Taoist Tradition
The Wu wei concept is a fundamental principle within the Taoist tradition. It refers to non-action or the process of doing nothing (Coutinho, 2013). In other words, individuals are called upon to act in a manner that is in alignment with nature. According to this philosophy, actions taken in conformity with nature are more productive and easier to perform than those taken forcefully or against the natural flow of life (Simpkins & Simpkins, 2015). This paper discusses the ethical implications for the individual and society with reference to Wu Wei, as it is understood in the Taoist tradition.
The Taoist believe that all things in the universe are interconnected and interdependent such that one cannot operate without the other. In this case, the universe operates under certain laws and principles that are in alignment with nature and going against any of them is more likely to result in chaos (Simpkins & Simpkins, 2015). The Wu wei concept is likened to water which is considered weak, yet through its persistence and tactical submission to the laws of nature it is able to overcome things that interfere with its natural flow with strength and hardness (Van Voorst, 2014). When individuals learn to obey the natural laws and operate within the order of things around them, they are able to reach the level of Wu wei. That is to say, trying to resist or control nature interferes with its natural equilibrium and can lead to serious consequences to both the individual and society in general (Hongyu, 2013). The Taoist, therefore, counsels man to obey the course of nature and seek a path of least resistance just like water so as to avoid chaos and live a less stressful life.
According to the Wu wei principle, an ideal society is one where individuals live in peace and harmony without any selfish desire or competitive striving to outdo each other. In this regard, competitive striving and selfish desires causes human beings to become evil and harmful to self and others (Van Voorst, 2014). For instance, a person who is motivated by greed and the desire to accumulate more wealth is more likely to engage in corruption and other harmful deeds to fulfill their selfish ambition (Coutinho, 2013). On the other hand, people who are content with the little they have are less likely to participate in activities that are harmful to self and others (Simpkins & Simpkins, 2015). In this case, Wu wei teaches individuals to live a simple life and direct their attention towards the wellbeing of others rather than self so as to promote a peaceful coexistence within the society.
The harmony of the community is of great significance in the Taoist tradition. In other words, they believe that the community is a microcosm of the cosmos (Simpkins & Simpkins, 2015). A microcosm can be defined as a social body that is composed of smaller compounds. In this regard, the community is the social body which is made up of people who are the smaller compounds. As a result, a unified and a balanced community is a reflection of its inhabitants (Xing & Sims, 2012). In this case, this notion corresponds to the Hermetic axiom which states that “as above, so is below”. Individuals must, therefore, live together in harmony and in alignment with the natural laws for them to have a peaceful society.
The Taoist emphasize that inaction is the most effective way of governance. This is because people are most likely to comply if they are given the freedom to choose their leaders freely and decide the manner in which they want to be governed (Xing & Sims, 2012). On the other hand, they are less likely to conform if they are coerced to do things against their will. Similarly, studies have shown that a society that is governed by numerous laws and regulations is less likely to prosper because it limits its inhabitants from being creative and innovative (Coutinho, 2013). In this case, the government must not impose its will on the people to exploit or dominate them, but rather, act in a manner that promotes social unity and for the greater good of its citizens.
Based on the Wu wei principle, individuals are encouraged to become passive and flow with nature. The philosophy suggests that inaction permits people to flourish and attain happiness since it does not interfere with the natural equilibrium of the universe (Coutinho, 2013). In other words, inaction allows things to operate the way they were designed to function. For example, love occurs naturally and one cannot force themselves to fall in love or be loved because doing so is likely to lead to disappointment and heartbreaks. As a result, persons are recommended not to try and control nature but instead surrender to it effortlessly (Van Voorst, 2014). By recognizing that all things are interrelated and operating harmoniously, Wu wei acts as an ethical obligation for individuals not to interfere with the natural flow of the universe.
When it comes to society, Wu wei maintains that everyone should redirect their focus from self and act for the greater good of others and everything residing in their environment. In this case, allowing things to operate naturally will help eliminate human suffering and promote a peaceful co-existence within the society (Coutinho, 2013). For instance, acting for the greater good of others will motivate communities to work together and share their resources with the less fortunate, thus minimizing poverty, diseases, corruption, and high mortality rates, just to mention a few (Van Voorst, 2014). It will also facilitate growth and development and facilitate innovation. Moreover, it will minimize the rate of crime in some regions since people will be contented with whatever they have and readily share with the less fortunate (Xing & Sims, 2012). Furthermore, it will encourage communities to conserve their environment and limit activities that interfere with the natural flow of life such as deforestation, air pollution, poaching, among other harmful practices.
In conclusion, the Wu wei principle is based on inaction or the act of doing nothing. It encourages individuals to flow with the natural laws of the universe and allow everything to operate the way it was designed to, without any interference. According to this concept, interfering with nature is more likely to result in chaos and human suffering. Similarly, Wu wei emphasizes that a community is a reflection of its inhabitants. As a result, people are recommended to work towards the greater good of other so as to promote a peace and harmony within the society and eliminate human suffering.
References
Coutinho, S. (2013). An introduction to Daoist philosophies. Columbia University Press. Hongyu, W. A. N. G. (2013). Confucian self-cultivation and Daoist personhood: Implications for peace education. Frontiers of Education in China, 8(1), 62-79. Simpkins, C. A., & Simpkins, A. M. (2015). Simple Taoism: A guide to living in balance. Tuttle Publishing. Van Voorst, R. E. (2014). RELG: World. Nelson Education. Xing, Y., & Sims, D. (2012). Leadership, Daoist Wu Wei and reflexivity: Flow, self-protection and excuse in Chinese bank managers’ leadership practice. Management Learning, 43(1), 97-112.
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