what is daoism confucianism
Confucianism and Taoism are both ancient Chinese styles of living. Confucianism believes in setting good examples for others to follow, primarily in 5 key relationships: ruler and subject, wife and husband, older and younger sibling, friend and friend, and father and son. Taoism (a.k.a., Daoism) focuses on living harmoniously; this is where the concept of yin and yang originates.
The painting is an allegory, describing the differences in the core philosophy of the three great teachers. Benjamin Hoff writes in The Tao of Pooh:
3. Too much success
1. Follow the Earth
The founder of Confucianism (also known as Ruism), or Master Kong, better known as Confucius (551-479 B.C.E.), was a philosopher and politician. He did not intend to create a new religion, but sought to provide structure and reform to some of the religious ambiguities of the Zhou dynasty. According to Judith Berling, Professor Emerita of Chinese and Comparative Religions at the Graduate Theological Union in Berkeley, “The burning issue of the day was: If it is not the ancestral and nature spirits, what then is the basis of a stable, unified, and enduring social order?”  This sounds very familiar to founding sociologist August Comte’s question after the French Revolution—what holds society together? Confucius’ answer was in the Zhou religion and its rituals (li), which embodied the ethical core of Chinese society.
Confucianism was the official religion of China from 200 B.C.E. until it was officially abolished when communist leaders discouraged religious practice in 1949. Like Taoism, Confucianism spread to other countries and was somewhat dormant in China for a time, but is on the rise once again.
The basic ideas and doctrines of philosophical Daoism are set forth in the Daodejing (“Classic of the Way to Power”)—a work traditionally attributed to Laozi but probably composed after his lifetime by many hands—and in the Zhuangzi (“Master Zhuang”) by the 4th–3rd-century-BCE Daoist philosopher of the same name. The philosophical concept from which the tradition takes its name, dao, is broad and multifaceted, as indicated by the many interrelated meanings of the term, including “path,” “road,” “way,” “speech,” and “method.” Accordingly, the concept has various interpretations and plays various roles within Daoist philosophy. In its most profound interpretation, the Cosmic Dao, or the Way of the Cosmos, it is the immanent and transcendent “source” of the universe (Daodejing), spontaneously and incessantly generating the “ten thousand things” (a metaphor for the world) and giving rise, in its constant fluctuation, to the complementary forces of yinyang, which make up all aspects and phenomena of life. The Cosmic Dao is “imperceptible” and “indiscernible,” in the sense of being indeterminate or not any particular thing; it is the void that latently contains all forms, entities, and forces of particular phenomena. Another important interpretation of dao is that of the particular “way” of a thing or group of things, including individuals (e.g., sages and rulers) and humanity as a whole.
Daoism and Confucianism arose as philosophical worldviews and ways of life. Unlike Confucianism, however, Daoism eventually developed into a self-conscious religion, with an organized doctrine, cultic practices, and institutional leadership. In part, because the doctrines of religious Daoism inevitably differed from the philosophy from which they arose, it became customary among later scholars to distinguish between the philosophical and the religious versions of Daoism, some taking the latter to represent a superstitious misinterpretation or adulteration of the original philosophy. That critical view, however, is now generally rejected as simplistic, and most contemporary scholars regard the philosophical and religious interpretations of Daoism as informing and mutually influencing each other.
Daoist thought permeates Chinese culture, including many aspects not usually considered Daoist. In Chinese religion, the Daoist tradition—often serving as a link between the Confucian tradition and folk tradition—has generally been more popular and spontaneous than the official (Confucian) state cult and less diffuse and shapeless than folk religion.
The founding figure is Laozi, who flourished in the 6th century BCE but about whom little else is known. The Daodejing (“Classic of the Way to Power”), the earliest work of Daoist philosophy, is traditionally attributed to him but was probably composed after his death by many authors. Zhuangzi (“Master Zhuan”), who lived from 369 to 286 BCE, was a major interpreter of Daoism. His work, the Zhuangzi, partly composed by his disciples, is considered more comprehensive than the Daodejing.