Although there are sharp opposites between Confucianism and Taoism, they both respect the same book "Yi" as a classic of their own theories, and its profound meaning is worth exploring. Yi is a book about the relationship between heaven and man in Shang and Zhou Dynasties. Confucius in The Analects of Confucius said: "Add me a few years old, and I will learn easily at the age of 50. It is better to have more than one thing." Historical Records Biography of Taishigong: "Confucius is happy at night." Yao, a silk book unearthed from Mawangdui Han Tomb in Changsha, records: "The master is old and easy, living in the mat and walking in the room." Laozi accepted many records in the Book of Changes, and the theory of "Yin and Yang" in Everything is negative and holds Yang is rooted in the viewpoint of the Book of Changes. Gan Kun's viewpoint of opposites and interdependence in the Book of Changes has inspired A Zi a lot. For example, the second chapter of Laozi: "Whether there is mutual existence, whether it is difficult to complement each other, whether it is long or short, whether it is high or low, and whether the sound and sound are in harmony and follow each other." Confucius and Laozi both praised the Book of Changes, and more or less absorbed the views of the Book of Changes, reflecting the acceptance of the ancient road art by the founders of Confucianism and Taoism. "Zhuangzi Tianxia": "Take this as essence, take things as coarse, take accumulation as emptiness, and live alone with God. The ancient road is there. Guanyin and Lao Tan are delighted at the news. It is based on nothingness, and the Lord comes first. It is based on weakness and humility, and it is true that emptiness does not destroy everything. " Chapter 14 of Laozi: "It is called Dao Ji to hold the ancient way, to know the present and to know the beginning of the ancient." The so-called "ancient road study" and "ancient times" refer to the primitive religion that began from Fuxi and Nuwa times. "Zhuangzi Stole Foot": "In Shennong's world, if you lie down, you will be born, and if you get up, you will know your father. With elk, it won't hurt to plow, eat, weave and dress. This is the best virtue. " Zhuangzi described the lifestyle and moral principles of matriarchal society. In The Analects of Confucius, Confucius said: "Its majesty, Shun Yu won the world, but he didn't care." Mencius has a strong heart: "The ancient people gained their ambitions and added them to the people, but failed to cultivate themselves in the world." It can be seen that both Confucianism and Taoism have absorbed primitive religious philosophy to a greater or lesser extent. Moreover, Confucianism and Taoism were quite mature in the Spring and Autumn Period and the Warring States Period, and formed their own system, largely because they absorbed the original philosophical thoughts. Therefore, the origins of Confucianism and Taoism are similar to some extent. They are all reflections and processing of previous philosophical thoughts, and they are all a way to solve the social contradictions at that time, but they only reflect the views and conclusions drawn after thinking. Second, the similarity of theoretical viewpoints.

Confucianism and Taoism are profound and profound, both of which contain many essences of China traditional culture. They are all local philosophies of China and belong to the category of oriental cultural thinking. The views of these two theories have something in common in many aspects.

(1) Both Confucianism and Taoism advocate the concept of "harmony between man and nature".

"Harmony between man and nature" refers to the harmonious relationship between man and nature, and the harmony between man and nature. Xunzi's "On Heaven": "The stars go around, the sun and the moon pass by, and the emperors of the four seasons are prosperous, and the wind and rain are generous. Everything has its own harmony and life, and its own support. Seeing merit but not virtue, the husband is called God. Everyone knows its success, but it is invisible, and the husband is called Tiangong. " Nature lives in harmony with everything, including people. Chapter 64 of Laozi: "Assisting the nature of all things." Everything must follow the laws of natural development. "Zhuangzi Heaven and Earth" said: "There is a way to treat people, forget things, forget the sky, and its name is forgetting yourself. People who forget themselves are called into heaven. " "Entering the sky" is the embodiment of the idea of "harmony between man and nature". Yan Junping's "Lao Zi Gui Zhi" Volume 9: "An old friend can enter the Tao, and the Tao can also enter people. My Tao enters into each other and becomes one. Keeping quiet leads to emptiness. I am a Taoist room, and I am as messy as Tao. " Man and Tao merge into one, and finally reach the realm of "everything is natural and chaotic". Zhuangzi's theory of everything: "Heaven and earth coexist with me, and everything is one with me." Based on their respective theoretical positions, Confucianism and Taoism have reached the same conclusion, and indeed all roads lead to the same goal.

(B) Confucianism and Taoism advocate the interpersonal concept of harmonious coexistence.

There were wars and disputes in ancient China, and both Confucianism and Taoism were critical of them, insisting on "harmony is the most important thing" and "peaceful coexistence". There is a saying in The Analects of Confucius Learning: "Harmony is the most important thing for courtesy. Wang Zhidao is beautiful first. " Chapter 31 of Laozi: "Soldiers are ominous, things or evil, so those who have a way have no place." . Laozi called war an "ominous instrument" and thought that war was a disaster for mankind. Chapter 30 of Laozi: "He who helps others by Tao does not strengthen the world with soldiers, but does good things." Where the teacher is, the thorn is born; After joining the army, there must be a fierce year. "War will bring' thorny' and' there will be years of famine' to mankind, so Lao Tzu resolutely opposes war. On the basis of opposing the anti-war peace thought, Mencius further explained the interpersonal view of equality between monarch and minister. " "Mencius is under the sentence of Li Louzhang": "Mencius told Qi Xuanwang:' If you regard me as your brother, I will regard it as my heart; If you treat me like a dog or a horse, then I treat you like a Chinese; If you regard me as dirt, then I regard you as an enemy. ""This relationship is no longer absolute command and obedience, and I can even kill a tyrant. Mencius Liang Wang Hui Zhang Xia: "A thief is called a husband. I have heard of killing my husband, but I have never heard of killing the king. " Both Confucianism and Taoism advocate harmonious interpersonal relationship and oppose war and killing civilians, which undoubtedly represents historical progress.

(3) Both Confucianism and Taoism contain simple dialectical thinking.

Chapter 36 of Laozi: "If you want to suppress it, you must consolidate it; If you want to be weak, you must be strong; If it is to be abolished, it must be consolidated; If you want to take it, you must take it firmly. "Yu" and "Zhang", "Weak" and "Strong", "Waste" and "Xing", "Take" and "Harmony" are both opposite and unified. Chapter 41 of Laozi: "Ming Dow will be humiliated if he is ignorant, if he retreats, if he is arrogant and if he is virtuous. If Guangde is insufficient, if Jiande steals, the quality is really embarrassing. There is nothing wrong with generosity, being a late bloomer, having a loud voice and being invisible to an elephant. "The sound of great joy" is close to "the sound of hope" and "the elephant" is close to "invisibility", just like the dialectical view conveyed in Misfortunes. The big and small blessings are relative and can be transformed into each other, which is highly speculative. In The Analects of Confucius, Confucius said, "Too much is too late. The Doctrine of the Mean quotes Confucius as saying: "Hold both ends of it and use it for the people. Zhu pointed out in The Doctrine of the Mean: "Those who follow the doctrine of the mean are impartial and have no name of inferiority. Ordinary, ordinary. It is not good to "go too far" or "go too far". Only "timely" can adjust the contradictory relationship and avoid going to extremes. Dialectics is a basic method in the philosophical system, and both Confucianism and Taoism contain dialectics, which also shows that both Confucianism and Taoism are scientific and advanced. Dialectics makes it possible for Confucianism and Taoism to become the core of China culture, and the perfection of Confucianism and Taoism also provides more development space for dialectical thinking.

(D) The two theories have similar aesthetic views.

The classic works of Confucianism and Taoism have long been famous all over the world, and the aesthetic thoughts contained in them are equally important. Many viewpoints laid the theoretical foundation of China's aesthetics.

1, advocating "nature" as beauty

Both Confucianism and Taoism are indifferent, natural and simple, and oppose affectation, affectation and rigidity. Chapter 25 of Laozi: "People everywhere, the land follows the sky, the sky follows the Tao, and the Tao follows nature." "Zhuangzi horseshoe": "In the world of virtue, husband and livestock are born together, and race and everything are combined. Evil is like knowing a gentleman and a villain! The same ignorance, the same virtue and the same desire are called simplicity. Simple and popular. " "Lie Hong Huainan Spiritual Training": "A saint should follow the heaven, take heaven as his father, take the earth as his mother, take yin and yang as the key link, and observe the four seasons as the discipline. ..... Those who lose everything die, and those who gain everything live. " Xunzi: "whoever belongs to nature, the nature of heaven is also ... you can't learn or do things, but you are in people, which is called sex." He also said: "Nothing is natural." The philosophical concept of obeying "nature" has a far-reaching influence on China's traditional aesthetics. Li Bai, a poet who was obviously influenced by Zhuangzi, advocated the aesthetic view of "clear water produces hibiscus and natural carving". Tao Yuanming's poems are also called by Yuan Haowen: "A word is natural and eternal, and luxury is the best to see the truth." Nature is beautiful, which is an important aesthetic principle. Seeing the truth when lead is exhausted can be regarded as the purpose of artistic pursuit.

2. "Implicit" is beauty.

China's traditional aesthetics advocates the implicit aesthetic view of "silent and charming" and "endless implication", while rejecting the straightforward aesthetic view of "endless words". Laozi: "The mysterious is the mysterious, the gate of Wan Qi". He also said: "It means no shape, no image of things. It means that you were shocked, you didn't see its head when you met it, and then you didn't see it. " Zhuangzi: "Doing nothing is invisible, can be passed on but unacceptable, and can be obtained but invisible." Huainanzi: "Seeing it as invisible, listening to it as silent, and calling it nether, so it is metaphor rather than Tao." "Mystery", "trance", "transmissible but unacceptable" and "nether world" all contain vague meanings, which need analysis and experience to understand. It is really endless. In the Analects of Confucius, Confucius said: "Guan Sui, joy without lewdness, sadness without injury." He also said: "Benevolence is beautiful." He also said, "Complain without anger" and "Harmony without flow". "Mourning without hurting" has become an important evaluation standard in China's traditional aesthetics. The so-called "mourning without hurting" is actually "going too far", which can mourn without hurting, and its aesthetic standard is vague and implicit. The implicit aesthetics of Confucianism and Taoism had a far-reaching influence on the creation and aesthetic tendency of later literati. China's aesthetic is not straight, spirit is not formal, ideology is not legal. There are many controversial unsolved cases in China ancient literature, some of which are directly related to being outspoken. Third, a similar concept of cultivation.

Mencius said, "If you are poor, you will be immune to it", and Zhuangzi said, "Beyond the world" and "God and things do". "Being independent" is similar to the Taoist meaning of being honest and clean. Confucius said, "It's fun to eat and drink water and bend your arms and pillow it." . Unjust wealth is like a cloud to me. Confucius said, "Teaching without doing anything, teaching without words. "Confucius advocated simple food to be complacent and despised ill-gotten gains. Laozi advocates doing "inaction", which is also the pursuit of a happy lifestyle. Confucius said, "The knower enjoys water, while the benevolent enjoys Leshan. Those who know move, those who are good are quiet. Those who know are happy, and those who are benevolent are longevity. " Lao Tzu said, "Good is like water. "Both Confucianism and Taoism pursue the concept of self-cultivation, yearn for the good relationship between man and nature and society, and worship benevolent people with noble moral character and good cultivation, which has become the standard of self-cultivation for literati in past dynasties.

Confucianism and Taoism have different branches and theories, but after all, they are theories under the oriental thinking and cultural system. The opposition and difference between them are very obvious, but there are also some parts that are intertwined, used for reference and used for each other. Especially after Neo-Confucianism in Song and Ming Dynasties, Confucianism and Taoism showed a trend of coexistence. The five ancestors of Hua Yan said: "Confucius, Laozi and Sakyamuni are all saints; At any time, it is necessary to make a new canon according to the circumstances, and learn from each other's strengths at home and abroad to benefit the monarch. " Regarding primitive people, both Confucianism and Taoism hold the view of "benefiting the people". Most ancient scholars in China believed these two theories. They believe in Confucianism and oppose Taoism in Korea. Confucianism makes people active and enterprising, while Taoism makes people carefree and happy in understanding life. Confucianism and Taoism constitute the main body of China traditional culture, which makes the whole traditional culture system in a relatively balanced state.