religious thought never progressed beyond his initial experiential phase.
V. Morality
Patriarch Lo allocated a lot of space to the discussion of morality. In both T'ai-hsüan's Discourse on the Truth and T'ai-hsüan's Discourse of Various Topics he listed twenty-six virtues that one should develop and twenty-five vices that one should avoid. They are all concerned with social relationships. In fact, they are hardly distinguishable from Confucian morality. Even the same terms like jen (仁), i (義), hsiao (孝), chung (忠), hsin (信) and others are used. The slight bit of difference comes only in his discussion of internal and external virtues. (Midiya) 35 "The internal aspect of virtue is called Simplicity (素) or Truth (真); the external aspect is called Benevolence (仁) or Righteousness (義)." I believe this is an attempt to harmonize Taoist concepts with Confucian ones.
The Patriarch thought that social morality is continuous with cultivation. Virtue in its ultimate effect is indistinguishable from the goal of cultivation. In answer to the question about the highest virtue (德) he says, "The highest virtue is to preserve the Truth and to bring human nature to its completion so that one is in harmony with heaven and earth; and to save the world and give assistance to the people so that one attains the virtue which enables one to be in communication with the gods." 36
IV. Religious Institutions and Practices
Tan Tse Tao is not only a body of abstract religious thought. It is also a community of believers, and a community must have a boundary which separates it from the larger family of human beings. The institutions which make up this boundary are few but they do provide a distinct identity.
First, the community is governed hierarchically. At the top of this hierarchy was Patriarch Lo. Below him were four Elders of
religious thought never progressed beyond his initial experiential phase.
v. Morality
Patriarch Lo allocated a lot of space to the discussion of morality. In both T'ai-hsüan's Discourse on the Truth and T'ai- hsüan's Discourse of Various Topics he listed twenty-six virtues that one should develop and twenty-five vices that one should avoid. They are all concerned with social relationships. In fact, they are hardly distinguishable from Confucian morality. Even the same terms like jen ( 1 ), i ( * ), hsiao (), chung (W), hsin (fi) and others are used. The slight bit of difference comes only in his discussion of internal and external virtues. ( Midiya )35 "The internal aspect of virtue is
外悠 called Simplicity (*) or Truth (); the external aspect is called Benevolence ( {:) or Righteousness ()." I believe this is an attempt to harmonize Taoist concepts with Confucian
ones.
+
The Patriarch thought that social morality is continuous with cultivation. Virtue in its ultimate effect is indistinguishable from the goal of cultivation. In answer to the question about the highest virtue (1) he says, "The highest virtue is to preserve the Truth and to bring human nature to its completion so that one is in harmony with heaven and earth; and to save the world and give assistance to the people so that one attains the virtue which enables one to be in communication with the gods."36
IV. Religious Institutions and Practices
Tan Tse Tao is not only a body of abstract religious thought. It is also a community of believers, and a community must have a boundary which separates it from the larger family of human beings. The institutions which make up this boundary are few but they do provide a distinct identity.
First, the community is governed hierachically. At the top of this hierarchy was Patriarch Lo. Below him were four Elders of
No comments yet.
Private notes are available after approval.