Lao Tzu Analysis

Distinguishing the differences between Lao-Tzu’s Tao-te Ching, written in the early sixth century B.C.E., and Niccolò Machiavelli’s The Qualities of the Prince, composed in 1513, can be shown through major points that both pursue opposing opinions. Whether it is their view of war, their stand on leadership, or even how they believe the ruler should be perceived, Lao-Tzu and Niccolò Machiavelli always seem to be on a different page. Through their pieces of work, one can see how their views differ. Between Lao-Tzu wanting nothing but peace and harmony and Machiavelli seeing a need for power and fear, both are on two very different ends of the spectrum.

Lao-Tzu's "Thoughts from the Tao-te Ching" and Machiavelli's "The Qualities of a Prince" both have the ultimate goal of making better leaders. The tactics that each writer chooses to present as a guide for the leader are almost opposite of each other. Today's American government would benefit from a combination of the two extreme ideas. Lao-Tzu's laissez-faire attitude towards the economy, as well as his small scale, home defense military is appealing to a liberal person. Machiavelli's attitude towards miserliness and lower taxes, while being always prepared for war, would appeal to a conservative person. The writers are in agreement on some issues, such as taxes, but other ideas,

Both men mention that the leaders must have good reasons for what they are doing. Because the good reasons, ruler can dominate people easily. For example, if the prince had used punishment to people without any reasons,

Education now is something that is a way of life, just as eating is. However historically, education was one of the only ways to stand out in society, to be a ‘gentlemen’. Hsun Tzu and Frederick Douglas, though worlds apart, share many similarities on their view of education and what it should be like; at the same time, each text contains key elements that show how different their views can be and the reason behind it.

Refraining from absolute negativity about Lao-Tzu’s work, the Tao does have many redeemable qualities. The emphasis Lao-Tzu places on the attainment of individual happiness is extremely honorable, however this doesn’t detract from the ineffectiveness Lao-Tzu encounters, as he is unable to come to well-grounded conclusion on the means for effective leadership. His advice to politicians is to only interfere when it is an absolute necessity; yet he takes this to a radical extreme advising leaders to pretty much do nothing. His ideas are taken to an extent where if human nature falters, which it

On the other hand, Lao-tzu admits that being the best leader, partly depends on how people feel about him/her. As he said in his book, “Next best is a leader who is loved. Next one who is feared. The worst is one who is despised.” (Lao-tzu 17) There are many examples of how successful leaders can be when they are being loved by their people. It is a natural act that affects them in being let to stay in power or not. Similarly, governments at the moment face this fact too and as we see throughout the world, governments are being overthrown because of their people’s distaste and hate. That is

(Smith 196-99; Tao Je Ding scripture) Explain the life and characteristics of Lao Tzu. How does the enigmatic character of Lao Tzu’s biography also reflect the enigmatic (in other words: mysterious, paradoxical) character of the Tao Je Ding? Give one or more specific example from this scriptural text citing the specific chapter.

I would like to say that I chose the Tao Te Ching, however, it chose me. I was first introduced to this text one Christmas morning, many years ago, and it has been with me (in one way or another) ever since. Due to my lifestyle I was constantly losing my copy, and in my attempts to replace it I had the pleasure of owning a multitude of versions, and differing translations. Today I will be using the 1988 publication of the Tao Te Ching as translated by author Stephen Mitchell (as my primary source). One of the main reasons I chose Mitchell’s translation is because he uses “she” instead of the conventional “he” throughout his text. I found this to be refreshing and Mitchell explains this by in the forward to

Hsun Tzu's philosophy is built from the idea that human beings are by nature inherently evil, and the good they produce will only come through their conscious activity. Hsun Tzu believes that if man follows his nature and indulges in his natural desires, without transforming himself by conscious activity he is doomed to fall victim to his evil nature. "Any man who follows his nature will inevitably become involved in wrangling and strife, will violate the forms and rules of society, and will end as a criminal." Despite the pessimistic tone of Hsun Tzu's message he does propose conscious activity as a solution to man's evil. This paper will examine Hsun Tzu's perspective in light of both Mencius

In “The Daodejing,” Laozi, similar to many prominent Chinese philosophers before and after his time, discusses his unique perspective of the “Way.” There is much controversy, however, regarding whether Laozi was the actual author of this text or was even a real person, and “his” work is thought to have been a composite. (For the purpose of clarity, throughout this paper, the author(s) of “The Daodejing” will be mentioned as Laozi.) Laozi’s vision of the “Way” is exceptionally challenging to define using words because of its metaphysical nature. Although this term is somewhat difficult to envision, it is what mankind should aspire and take action to be aligned with. According to Laozi, in “readings in Classical Chinese Philosophy,” the “Way” (or dao) is the “source, sustenance, and ideal state of all things in the world” (Laozi 158). It can be best thought of as the underlying guiding force of all events that occur in the universe, and mankind is closer to the “Way” when they realize that all things are interconnected and have an effect on one another. As might be expected, this vague definition isn’t a foolproof depiction of the eighty-one chapters in the “Daodejing,” but one is able to grasp a basic understanding of Laozi’s ineffable doctrine. Although numerous chapters are meaningful and could provide substantial analysis, this paper will focus in on Chapter Twelve. Ultimately, this chapter adequately and efficaciously compresses the teachings of “The Daodejing” into

Who is Lao Tzu? What is the purpose of Tao Te Ching? Why did Lao Tzu write Tao Te Ching? “Lao Tzu was a Chinese philosopher credited with founding the philosophical system of Taoism…He is thought to have lived in the 6th century BEC” (Mark). Lao Tzu’s philosophy of non-action has a great impact on future generations, because it can make the country become peaceful. Tao Te Ching was primarily writing to the rulers and the emperors of that time, he wants all the countries and subsidiary countries in China can coexist together peacefully, hoping that there will be no more wars. The poetic style of Tao Te Ching makes it universal, because it teaches people how to think and to behave well in an manner that can be acceptable and understandable

If someone is loved as a leader, they have a certain image to uphold. If people disagree with their choices, they may try and get that person out of office. This is shown in The Tragedy Of Julius Caesar during Brutus' funeral speech for Caesar, he solemnly confessed "as he was/ valiant, I honor him: but, as he was ambitious, I/ slew him." (III, 2, 23-24) Brutus is saying that even though he loved Caesar, he killed him, because he was too ambitious. This means the ambition ruined Caesar's image to Brutus, causing Caesar's death. This is important because if people rule by fear, they won't have an image to uphold, and that can prevent their rule from ending prematurely. Moreover, love can make people neglectful towards major decisions that the leader makes.

The Tao Te Ching can be helpful to all, and the reading of it may be enlightening. Reading the Tao can give much insight on the challenges and dangers that humans must face in this world, how a person should live his life, the dangers of a powerful ruler, how the state should rule, how citizens should serve the state, and the messages or forewarnings for us today.

Lao-tzu believes the world cannot be improved because of the numerous components that essentially make the world what it is. The earth is not simply and object, but the means of life. It cannot be treated as merely a thing that can be constantly changed. If the color of an object is not desirable, it can be changed with minimal to no damage. Modifying the plant cannot be done without creating a disaster and ruining it. There is a time for everything whether it is positive or negative. There will be a point when the world is prosperous and a point when it is struggling. A time of peace, but also a time of war. These fluctuations in time change the world on its own making it better while also making it worse. A constant time of peace

As the rain began to come down in an awkward fashion, as if it were