which of the following is an accurate comparison between confucianism and daoism
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.
A lover of antiquity, Confucius broadly attempted to revive the learning, cultural values, and ritual practices of the early Zhou kingdom (beginning in the 11th century BCE) as a means of morally renewing the violent and chaotic society of his day (that of the Spring and Autumn Period) and of promoting individual self-cultivation—the task of acquiring virtue (ren, or “humaneness”) and of becoming a moral exemplar (junzi, or “gentleman”). According to Confucius, all people, no matter their station, are capable of possessing ren, which is manifested when one’s social interactions demonstrate humaneness and benevolence toward others. Self-cultivated junzi possess ethical maturity and self-knowledge, attained through years of study, reflection, and practice; they are thus contrasted with petty people (xiaoren; literally “small person”), who are morally like children.
A. The ruler was believed to be a god himself, and so his authority could not be questioned.
B. The ruler was chosen and favored by heaven, and held power as long as he was a wise and principled guardian of his people.
C. The ruer was selected by a handful of elite aristocrats who also had the authority to remove him office.
D. The ruler depended heaviliy on his staff, so the real authority lay in the hands of the bureaucrats.
E. The ruler was a military ledaer who held power as long as he was victorious on the battlefield.
A. being reincarnated as a Brahman
B. renouncing asceticism
C. following the moral duties of one’s caste
D. following the eightfold path
E. changing one’s karma
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Exam 3 history.docx
50. One of the major differences between India and Western Europe during the beginning of the postclassical era (ca 600-1000) is that
G. As the Bantus migrated, they spread their agriculture, culture, and language throughout Africa.