Knowledge has been undergoing constant change over the course of time along with human development. The interpretation of knowledge is not a recent development, because much debate was being carried out and logical explanations given from the time of Aristotle (and likely long before him). The philosophy of Lao Tzu and Rene Descartes was developed around 5th century B.C. in China and 16th century A.D in France respectively. Even with extreme difference in their schools of thinking and gap of about 2000 years in their respective beginning these two philosophical branches carry most similarity in understanding knowledge, which is much relevant even today. Taoism is based on the way of nature, as humans evolved from nature they are finally dependent upon nature for their survival and Descartes developed a ‘mechanistic view of knowledge,’ which has been explained in detail by Descartes in the articles titled ‘Meditation’. Though there are similarities in explaining different paths of understanding knowledge it is presumed that old master Lao-Tzu prevail over the father of modern philosophy Descartes in proving his points.
Defining knowledge is a complex job and a broad definition for knowledge given by Harvard professor David Perkins includes process like “cognition, transfer, intelligence, and memory and any of the manifestation of knowledge such as in the brain, in book, on the internet, etc.” (Cabrera, 2002). And the three goals of education according Perkins are retention of knowledge, understanding of knowledge, and active use of knowledge.
Before the development and control of religious beliefs human reasoning and definitions about the world around him were based on natural phenomenon and, thus, nature was the main symbol of knowledge under Taoism. The authority of nature God was replaced by religious logic and ruled till Descartes developed a ‘mechanistic view of knowledge’ and the paradigm in the present world of information technology is that “the universe and everything in it is merely a computational program that process information.” (Cabrera, 2002, Drawing on complexity science).
Taoism, Buddhism, and Confucianism were the major religions of ancient China. The concept of Tao is based on the way of nature. As humans evolved from nature they are finally dependent upon nature for their survival, the Taoist philosophy understands ‘Tao’ as the one thing which exists and connects the many things.
(On truth and reality: The spherical standing wave structure of matter (wsm) in space, 2008). The origin of Taoism has been subject of dispute among historians and it is presumed that Taoism originated from ancient oral tradition, which has been copied by an unknown author during the third century B.C. The first text ‘Tao Te Ching’ ( The Canon of Tao and Te: The way and its Power) has been credited to be compiled by Lao Tzu (older master) who is traditionally believed to be its author and with a collection of over 80 poems describing the importance of Taoism it became the foundation for Taoist philosophy that influenced scientific, philosophic, psychological, and linguistic ideas of both eastern and western traditions (Chen, 1989).
The four basic educational systems of Taoist principles are acquiring Knowledge, student and the teacher relationship, resources, and the meditation. In Taoism the concept of contradicting relation between opposites is symbolized in the form of Yin-Yang. The symbol ‘Yin-Yang,’ a circle with black and white dissolving in each other, represents opposing at the same time balancing characteristics present in nature
It is traditionally believed that Lao Tzu was a native of Chu in southern China, and an older contemporary of Confucius, who held the official title “keeper of archives” in the imperial court of the Chou Dynasty, and Lao Tzu is represented as the spirit of the south. Lao Tzu considered the world was in perfect order, but human actions polluted the universe as man stood against cosmic order. Hence, Lao Tzu suggested that humans should follow the way of the universe called ‘Tao’. As humans are not capable or knowledgeable of interpreting natural phenomena they should allow nature to take its own course. Lao Tzu attempted to unravel the construction of knowledge, different types of educational resources, depth of teacher-student relationships, and influence of time frame. Taoist philosophy is based on an understanding of the character of mechanical devices and their influence on humans and it suggests that machines transform humans to machines that they use. In chapter 47 of Tao Te Ching, Lao-Tzu proclaims “Without going outside his door, one understands (all that takes place) under the sky; therefore the sages get their knowledge without traveling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.” These words instruct the seekers of knowledge to look deep within and to be meditative to search for the unlimited possibilities of self.
For Lao Tzu there was no symbol of God than nature, and he was not interested in rituals, which is clearly expressed in the reply given to Confucius. In his reply to Confucius on rituals Lao Tzu said “ those whom you talk about are dead and their bones have decayed. Only their words have remained…. Get rid of your proud air and many desires, your overbearing manners and excessive ambitions. None of these are good for you. This is what I want to tell you. These words emphasize that the essence of ritual consists not in highlighting one’s merits or exposing others evils, but in being humble and yielding, which are the qualities helpful to long life French philosopher, mathematician, and writer Rene Descartes is considered as the ‘Father of Modern Philosophy’ and his approach to understanding knowledge played a major part in forming the modern philosophy. Descartes rejected the concept of supposed knowledge from the past experiences and proposed to begin thinking afresh by stating ‘I think, therefore I am’ because only through reasoning knowledge could be gained. He perceived clear and distinct intuitions are the path of gaining knowledge and importance of intuitive ideas in human mind that helps to understand truth is stressed in ‘Meditation’. Descartes believed that old beliefs and set principles will obstruct our free thinking and prevent developing rational views, and asked “to demolish everything completely and start again right from the foundation” (Newman, 1999).
The philosophy of Descartes is to gain knowledge that is factual, and he instructs to doubt every concept before it is shown to be true and reasonably certain. Descartes suggests that to gather knowledge we should start from nothing and investigate our beliefs until it is proved beyond doubt that what we believe is acceptable. According to Descartes “it is not enough to have a good mind; the main thing is to use it well” and the declaration “I think; therefore I am” are identical to the following words of Lao Tzu. On self knowledge and self mastery Lao Tzu says “Intelligent people know others. Enlightened people know themselves.” These words quoted from Descartes and Lao Tzu clearly stress the requirement of using mind in a good manner to gather knowledge and knowing themselves rather than knowing others to get enlightened. An inquisitive mind that is able to search within and finds out the individual potential will be more successful and source of inspiration. Similarly, “The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fullness. We should attempter our brightness, and bring ourselves into agreement with the obscurity of others.” (Tzu, 2001).
Identical statement from Descartes reads ““if you would be a real seeker after truth, it is necessary that at least once in your life you doubt, as far as possible, all things” and “I doubt, therefore I think, I think therefore I am.” It implies that a real seeker should be like an empty vessel that could be filled with fresh water. If we believe what is already known is true and not ready to doubt or question such concepts it will be difficult to grasp fresh ideas and knowledge.
However, this concept of doubting what is already proved beyond doubt and generally accepted to be true, through years of observations and analysis by our ancestors, propagated by Descartes is one way of questioning credibility of past knowledge and marking the ancient wisdom illogical. Descartes forgets to note that for doubting something one requires some logical foundation and only what is already known will help develop further questions that will lead to further clarification. Whereas, Lao Tzu had penned down ancient wisdom for the benefit of future generation and it was without doubting. The emphasis of Lao Tzu is to empty the mind, and not doubting what is already known, making it clean to accommodate fresh knowledge. Lao Tzu further claims that “The skillful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men’s knowledge. As they were thus beyond men’s knowledge, I will make an effort to describe of what sort they appeared to be.” (Tzu, 2001, Chapter 15). These words are true admission of the worthiness of knowledge attained by old masters Lao-Tzu did not doubt their wisdom. This approach is in opposition to the instructions of Descartes to doubt every thing at least once and that “The two operations of our understanding, intuition and deduction, on which alone we have said we must rely in the acquisition of knowledge.” Depending on our intuition we may get enlightened, but when we doubt our intuitions as well no knowledge will be gained. Hence, it seems that ancient master Lao-Tzu’s teachings are more relevant than those of Descartes in the present age.
Comparing different schools of philosophy particularly Eastern philosophy that is spiritual in nature with Western philosophy that is secular is a difficult exercise, but a mutual understanding of the different systems and their methods will enrich rational minds. In the words of Sri Aurobindo (1951. p.72), philosophy works to “arrange data given by the various means of knowledge, excluding none, and putting them into synthetic relation to the one truth, the one Supreme and Universal Reality.” Aurobindo, S.(1951). The renaissance in India. Pondicherry: Sri Aurobindo Ashram. On analysis of the teachings of Lao-Tzu and Descartes it is found that Lao Tzu arranged various means of knowledge in a systematic relation that is more in harmony with nature and as part of universal reality without doubting its virtue. It shows that Lao Tzu had more understanding of knowledge than Rene Descartes, who stresses more on intuition and clarity of thought.
References
- Aurobindo, S. (1951). The renaissance in India. Pondicherry: Sri Aurobindo Ashram.
- Cabrera, Derek. (2002). Knowledge as a complex Evolutionary System: Drawing on complexity science. A Coalition for Self Learning.
- Cabrera, Derek. (2002). Knowledge as a complex Evolutionary System: Establishing normative goals of education. A Coalition for Self Learning.
- Chen, Ellen. M. (1989). The Tao Te Ching: A new translation with commentary, St Paul, Minnesota: Paragon House.
- Newman, Lex. (1999). Descartes epistemology: Methodological doubt. Stanford Encyclopedia of philosophy. Web.
- On truth and reality: The spherical standing wave structure of matter (wsm) in space. (2008). Web.
- Tzu, Lao. (2001). The Tao, The King, or The Tao and its Characteristics: Chapter 4. The Tao.Info: All about the Tao Te Ching.
- Tzu, Lao. (2001). The Tao, The King, or The Tao and its Characteristics: Chapter 15. The Tao.Info: All about the Tao Te Ching.