The Attitude to Water in Confucianism and Taoism

Confucian and Taoist communities have different values, virtues, and beliefs. This is evidenced throughout the Analects, Mencius, Daodejing, and Zhuang-Zi readings by their different uses of literary symbols, such as water. Water is mentioned a number of times throughout the four of these readings. The Analect and Mencius selections show how Confucians use water as a literary symbol of necessary benevolence in opposition against fire, or malevolence. The Daodejing and Zhuang-Zi selections show how Taoists use water as a literary symbol as a metaphor for one’s path in life, and how that path can and will change no matter what. The differences in use of water throughout Confucian and Taoist text tells us that Confucian communities’ value bettering society compared to Taoist communities that value the physical world and what comes naturally from it.

In Confucianism and Taoism, water is viewed as an essential part of life, most likely due to its importance in the natural world for sustaining all living beings. Still, water has different symbolic properties between Confucian and Taoist teachings on how to be a good person. Unlike in Taoist readings, when water is mentioned in Confucian teachings it almost always is accompanied by the symbol of fire as well. This evidences how Confucians applaud people for being able to manage having both contradictory and competing characteristics together but still viable. Throughout the Mencius selections, it is seen that water is used to show how the quality of being well meaning and kind overcomes qualities of evilness. Water and fire are mutually destructive. Water extinguishes a flame, but fire also is able to evaporate water away into nothingness. Mencius uses this natural phenomenon as a metaphorical teaching on how to live life. Mencius said, “Humanity subdues its opposite just as water subdues fire. Those, however, who now-a-days practice humanity do it as if with one cup of water they could save a whole wagon-load of fuel which was on fire, and when the flames were not extinguished, were to say that water cannot subdue fire. This conduct, moreover, greatly encourages those who are not humane” (Mencius 6.18). This chapter of Mencius also explains how some people try to go about life using the least amount of good necessary to get by, and how when that small amount of good does not work, people give up on doing good for others as they believe that it is useless in the end. This thoroughly opposes the beliefs of Taoists. Throughout the Daodejing, water is symbolic of natural goodness. Water is essential for all life yet it is not something to be controlled. The Daodejing says that “Highest good is like water. Because water excels in benefiting the myriad creatures without contending with them and settles where none would like to be, it comes close to the way”. This means that whatever good someone is capable of doing should come naturally rather than through attempting to be good. Taoism respects the value of clearly and plainly allowing yourself to be good. They believe that people will do the right thing if they do not allow themselves to overthink about rewards, punishments, consequences, or reputations. This evidences how Confucians and Taoists differ in rewarding improvement in one’s character and benevolence in society.

In Confucianism and Taoism, water is used as a literary symbol to represent the differences in values their communities hold in being virtuous. When asked about the practice of humanity, the Master said, “Humanity is more innate to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of humanity” (Analects 15.35). This shows how Confucians value behavior showing high moral standards above literally life itself. Water and fire are both essential to life as human beings, yet virtue is still more philosophically natural to them. Above all else, Confucians always feel the need to better themselves morally. In Taoism, water is used as a metaphor for one’s path in life. Water adapts and changes frequently. The idea that water follows the path of least resistance aligns well with Taoist beliefs. Throughout the Zhuang-Zi, water is symbolic of a natural obstacle in everyone’s life. In chapter 14 of the Zhuang-Zi selections, the Master says “Nothing is as good as a boat for crossing water, nothing as good as a cart for crossing land. But though a boat will get you over water, if you try to push it across land, you may push till your dying day and hardly move it any distance at all. And are the past and present not like the water and the land, and the states of Zhou and Lu not like a boat and a cart?” (Zhuang-Zi 14.4). This depicts Taoist ideals and how they prefer to not waste time trying to do something that seems un-accomplishable, like achieving moral perfection. This also shows how Taoists believe that adaptations in customary laws and practices are worse than useless and can actually be extremely destructive to their way of life. No matter the affect these changes would have in bettering their society as whole, Taoist communities would rather maintain a less efficient system of values in order to stay closer to their natural values. Confucians appreciate bettering oneself in order to better the whole community.

Water as a literary symbol in the Analects, Mencius, Daodejing, and Zhuang-Zi readings show us that Confucian and Taoist communities have different philosophies on how to proceed with life and what values to hold to that life. While Taoism supports the ideals of humility and religious piety, Confucianism advocates for the ability for humans to be intelligent and teachable and therefore improvable and perfectible. Taoism emphasizes belief in nature and handling life in a natural way. This is shown in the Daodejing, where water is commended for being passive yet uncontrollable and necessary. Taoists do not feel the need to better themselves because it is their belief that whatever they do in life should come naturally and instinctively. Confucianism is based on human conduct as opposed to religion and belief in a God or gods. Their communities regard self-improvement as a way of life. Confucians understand that if one person is able to achieve more than everyone achieves more. Social harmony is very important in order to have a righteous and virtuous community. Their focus is not stuck on the individual, but how the individual is a part of a wider community of individuals that all interact in a system of well-being. Taoist’s center of interest is solely on being who you are supposed to be, not what anyone else or even one’s community would like for you to be. Taoism focuses on nature, rather than Confucianism which focuses majorly on improving society.

Water is an essential ingredient of all life on Earth. The symbolism behind water is all over the place and can be interpreted in a vast number of ways. This can be noticed throughout the Analects, Mencius, Daodejing, and Zhuang-Zi selections by their unique literary uses of water. The Confucian texts indicate that water is a symbol of benevolent necessity in life, as it opposes fire and its destructive properties. Confucianism teaches that with more water, any amount of fire, or malevolence, is overcome-able. The Taoist texts suggest that water is a metaphor for the path of life and how anything should be achievable through solely natural skills and abilities. Taoists find trying to improve oneself as destructively extraneous. These differences in use of water throughout Confucian and Taoist texts tells us that Confucian communities’ value bettering society compared to Taoist communities that value the physical world and what comes naturally from it.