The Superior Man in Confucianism and Taoism Compared

Introduction

Both Confucianism and Taoism are cultural paradigms that have deeply influenced the world throughout history. One particularly interesting concept they share is that of the Superior Man. The purpose of this paper is to name and define some of the principles embodied in the Superior Man according to each philosophy, and then to compare them.

The Confucian Superior Man: Virtue and Self-Development

Let us begin with the philosophy of Confucius. According to him, each and every individual possesses an aspiration to improve his condition and become a superior man. When examining this concept of superiority, it must be underlined that while it uses others as a comparative term, it is mainly concerned with the various phases of development of the same individual. In other words, one might wish to be superior to his fellowmen, but it is more important to be superior to what one was and what one is.

At this point we might ask whether Confucian thought is directed at perfection, and whether the master suggested rules of behavior to be followed in this regard. But it is not perfectionism that Confucius hopes for. Rather, he is concerned with virtue and the possibility of acknowledging it. Reading between the lines, we understand that striving to be a superior man means being on a road of constant evolution.

Freedom is one of the requirements one must meet in order to reach the state of a superior man. Confucius underlines that in order to improve himself, one ought to be virtuous, wise, and bold — and this is where the concept of freedom comes into play. Freedom from anxieties leads to a state of virtuosity; freedom from perplexities leads to a state of wisdom; freedom from fears leads to a state of boldness. This implies strong self-confidence and profound patience (Pay, 2000).

In addition, the superior man "acts before he speaks and afterwards speaks according to his actions" (Pay, 2000). In other words, in order to improve ourselves we must lead a life in which action — facts — is more important than speech — words. This prevents us from making ideal plans that we never accomplish because we are too busy talking about them. Furthermore, the superior man is "anxious to see clearly," meaning he strives for objectivity, which helps him control his emotions and reach a state of balance. He is also "anxious to hear distinctly" (Pay, 2000), meaning he tries to be impartial.

Furthermore, the superior man is always concerned with others and maintains respectful behavior. This also implies that he is always sincere. In matters of business, the superior man is prudent and tries to make choices that reveal themselves to have long-term efficacy. This means that the Confucian superior man is deeply concerned with his surrounding environment and with the consequences his actions have upon himself, his family, and all others.

Another very interesting aspect of the Confucian superior man is that, having so much respect for others and being so modest, when in doubt he is "anxious to question others." This means that in his attempt to become wiser, his modesty acts as a supportive factor. The superior man is also cautious, thinking about the consequences of his actions before carrying them out — this helps him manage his anger. Managing his emotions helps him reach inner balance, which in turn helps him make wise and balanced decisions. Last but not least, he has a great respect for righteousness and would not perform any action against its principles even if doing so would bring him advantages of various kinds.

It is safe to say that in Confucius' view, the superior man is impartial and focused on his constant development. He is not prejudiced and keeps his mind open in order to acquire further knowledge and experience. He learns more from experience than from what others say. He knows that in order to reach the desired state he must be in perfect balance with himself, which is why he controls the passions that he recognizes might harm him. As for the ultimate goal of the superior man, it must be underlined that it is not a selfish one. Through his construction and development he is actually concerned with the improvement of society: "He cultivates himself so as to give rest to all the people" (Pay, 2000).

Social Dimensions of the Confucian Superior Man

In order to better understand the concept of the superior man, we must also pay attention to some important aspects of Confucianism more broadly. One of these is the regard for society. When developing his principles, Confucius had in mind the good functioning of society. Since society is made by people and for the people, the most logical way to improve society appeared to be by improving its members. The "superior man" can therefore be considered a social program. Its complexity derives not only from the fact that it will improve society as a whole, but also from the fact that it will contribute to an extremely profound and complex development of individuals themselves. Confucius' system can be considered a strongly ethical one.

Reflecting on the principles described above, it is easy to notice how the superior man is always concerned with righteousness and the well-being of others. His lack of selfishness, his patience, and his desire to transform himself and his environment all contribute to the well-being of society. By constantly constructing his own self, the Confucian superior man constructs society. In other words, he is a constructor of society. But does he do this for himself or for others? Is his purpose a noble one, or is there some prize he wishes to achieve by rendering himself and the world around him better?

The genius of Confucius lies in the fact that social development and individual development are supposed to coincide. The Confucian superior man is noble because his purpose seeks to accomplish the ideals of virtue and righteousness. In becoming what he wishes to be — realizing, if not his full potential, then at least most of it — he is actually doing what society expects of him. Once again we are drawn to interpret the superior man as a Confucian social project.

Conclusion

All in all, it can be stated that the conceptual differences regarding the idea of the Superior Man in Confucian and Taoist philosophy have more to do with form and less with substance. The ultimate goal is the development of both the individual and society — although in Taoism the development of the latter is implicit. This is in fact one of the factors that allowed both philosophies to function in a parallel manner and to influence religious and philosophical thought throughout the world.

Bibliography

Mason, Bill. Taoist Principles. Retrieved July 30, 2010 from http://chippit.tripod.com/taoist_principles.html

Pay, Rex (2000). Confucius — The Superior Man. Retrieved July 30, 2000 from http://www.humanistictexts.org/confucius.htm#_Toc483366191

The Eight Pillars of Tao. Retrieved July 30, 2010 from http://www.compassionatedragon.com/eightpillars.html