Compare and contrast Confucianism, Daoism, and Shinto Essay

Compare and contrast Confucianism, Daoism, and Shinto - Essay Example etween them, namely a specific understanding of human nature and the characteristics of its relationship with the divine law either through the human mind (Confucianism) or by means of mystical knowledge (Daoism and Shinto). Confucians believed that the true essence of people is humanity or â€Å"jen† (Fisher 209). Self-cultivation was understood as the development of a â€Å"humane† beginning and the suppression of wild and evil factors. By the time of the emergence of Daoism, Confucianism was the official doctrine and the basis of the state structure. The ideal of Confucianism was presented by a notion of a â€Å"noble man,† the carrier of Confucian consciousness responsible for the harmony between Heaven and human nature. His virtues were seen in self-control, justice, reverence for elders, and social responsibility. His goal was public service since in Confucian ethics person is subject to the society (210). Confucian culture is elitist, since the main area of its distribution was presented by noble people (mainly officials engaged in the administration of the state). As a result, this led to a desire to govern all possible spheres of human life. These changes were achieved by l imiting the undesirable factors, mainly through the assimilation of norms of behavior and control (first external and then internal). The main virtue of a noble man was considered a permanent control over his/her own mental sphere and preservation of self-control. In this regards, introspection was designed to detect human failings. In turn, Daoism, also condemning human passions, understands the true human nature in its close connection with the cosmic principle that embodies universal laws of nature. The supreme goal of Daoism is the detection and the actualization of the â€Å"true principles† in man and complete submission to them. Man needs should seek to merge with the divine Dao, â€Å"a mystical reality that cannot be grasped by the mind† (195). There was initially no question of