Page 131 - Berkshire Encyclopedia Of World History Vol Two

480 berkshire encyclopedia of world history

When and Where
World Religions Began

4000–2500 bce Hinduism South Asia
1300–1200 bce Judaism West Asia over centuries and only finalized in the third century BCE,
500–400 bce Buddhism South Asia it has traditionally been attributed to Laozi (sixth century
Confucianism China BCE), an archivist at the Zhou court.According to China’s
first universal history (second century BCE), after observ-
Zoroastrianism West Asia
ing the dynasty’s decline, Laozi headed west. Before
Jainism South Asia
leaving the empire, he was convinced to record his pre-
400–221 bce Daoism China cepts. Only five thousand characters in length and
1st century ce Christianity West Asia, divided into two parts, the Daodejing lays out Laozi’s def-
Europe inition of Dao and his prescription for a “right” society in
accord with it. It is a series of cryptic, short teachings,
3rd century ce Manichaeism West Asia
meant as a handbook for rulers in the art of governing in
6th century ce Shinto Japan
harmony with the universal order. Laozi’s teachings were
7th century ce Islam West Asia expanded by Zhuangzi in an eponymously titled book (c.
11th century Orthodoxy West Asia 330 BCE) that first presents Daoism as a philosophy for
15th–16th Sikhism South Asia ordinary individuals. Using parables to demonstrate the
relativity of all knowledge and values, the Zhuangzi lev-
century
els social difference and, in contrast to Laozi, rejects all
16th century Protestantism Europe
participation in society. It harks to a primitivist society
19th century Latter-day Saints North
where, free from the ethical dangers of the world, ultimate
America
harmony with nature can be achieved. Together, the
Babi and Baha’i West Asia Daodejing and Zhuangzi outline Daoism as a metaphys-
19th–20th Pentecostalism North ical rather than man-centered philosophy, in which the
century America ultimate end is wu (nonbeing), an emptiness through
which Dao can work unimpeded.
As a philosophy of life, Daoism is ingrained in Chinese
source of all existence and the path it lays for man to fol- culture, bridging the more rational Confucianism and the
low. Daoism encompasses often-contradictory beliefs more metaphysical Buddhism. Daoism’s influence is
and practices, such as shamanism, alchemy, and martial clear in Chinese science and medical knowledge, which
arts.Traditionally, scholars distinguish between an origi- draw on its emphasis on harmony with nature and its
nal Daoist philosophy and a later Daoist religion, the for- practitioners’ belief that to understand nature is to glean
mer given greater legitimacy than the “superstitions” of insight into the universal order. Daoism has also shaped
the latter. More recently, this division has been chal- Chinese literary and aesthetic sensibilities. Its ideas have
lenged, and the development of Daoism is now described been acculturated into other Asian cultures, particularly
as a cumulative process integrating commonly held teach- those of Japan, Korea, and Taiwan, where they have
ings and fundamental notions, particularly the unity of influenced autochthonous traditions. It has also become
man and the natural order. The integrative character of influential in the West, offering an alternative spirituality
Daoism and the unofficial nature of many of its sects through practices like taijiquan (tai chi) and feng shui.
make current estimates of its worldwide membership
range widely, from 20 million to 55 million. Daoism and Chinese
Most Daoist concepts come from Daoism’s founda- Syncretism
tional book, the Daodejing (Classic of the Way and Its Though the division into the Three Teachings is practical
Power). Although more likely a compilation developed for appreciating the differences between Confucianism,