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| The male side of the Dao. It is exemplified in bright, warm, and dry conditions. Its opposite is Yin, the female side of the Dao. |
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| The female side of the Dao. Cool, dark, moist. It's opposite is Yang, the male side. |
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| The path, course, or way of the univers. Although its influence is in nature, the eternal Dao is believed to be hidden from empirical experience. |
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| An ancient book of China that assists people in deciding how to plan their lives in accord with the forces of the universe. |
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| The Way and Its Power. A book attributed to Laozi, founder of Daoism. |
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| The sage of China onece believed to have been the author the the Tao Te Ching. He is regarded as the founder of Daoism. |
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| The Daoist principle of accomplishing tasks without assertion. Individuals in harmony with the flow of the Dao can accomplish more than individuals who assert themselves. |
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| A later Daoist. He wrote, in part, to distinguish Daoism from Confucianism. |
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| Followers of a philosophy expressed in the Dao De Jing attributed to Laozi, a sage of ancient China. |
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| The lord of heaven. Ancestors are believed to be obedient to him as living persons are to the emperor. |
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| A mythical emperor of ancient China. In 1012 CE the emperor (Chen Tsung) claimed to have received a revelation from Him. |
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| The god of the stove. The stove was essential in family life and in work of the Daoist alchemist. |
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| Three deities of Daoism: Ling Bao, the Jade Emperor, and Lao Tsu. |
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| The art of embryonic breating, a method of holding one's breat in contemplation. |
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| To preserve the One or to meditate on the One. It includes methods of meditation on the One. |
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| Kongfuzi, the Chinese founder of Confucianism. Primarily a teacher, he sought to develop good government through a responsible ruler and ethical people. |
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| The gentleman or superior man. He was a role model for the conduct of the Chinese people. |
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| The Confucian principle of righteousness or propriety. Li can refer to ritual and correct conduct in society. |
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| In Confucianism ruler-subject, husband-wife, father-son, older brother-younger brother, elder friend-younger friend. |
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| In Confucianism, internalized li, or righteousness; li as it has become a part of an individualized conduct. |
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| In Confucianism, the human principle, based on fellow-feeling. It is having deep empathy or compassion for other humans. |
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| In Confucianism, reciprocity; individuals treating others as they would like to be treated. They do not do to others what they would not want to done to themselves. |
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| Followers of Mozi (Mo Tzu). The advocated curing the ills of society by practicing mutual love among people. Confucians objected to Mohist universal love because it did not allow for special feelings for kin. |
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| Founder of the Mohist philosophy, which advocated brotherly love. Brotherhood meant sharing equally the essentials of food, clother, and shelter. |
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| In China, the Legalist school of philosophy that taught governance by reward and punishment. An example of is philosopher Han Feizi. |
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| A representative of the Fajia, or Legalist, school of philosophy in China. He taught that people were governed best by a ruler who harshly enforced rigid laws. |
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| In Confucianism, the doctrine of the constant mean, the path between extremes of conduct. Confucius taught that a superior man avoids excesses in his conduct. |
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| A later disciple of Confucius who emphasized an inbor goodness of humans. He differed from Xunzi (Hsun Tzu), who argued that men are born evil. |
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| A Confucian who argued that humans are evil by nature and must be taught good rather than evil. Differed from Mengzi. |
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| The leader of the Neo-Confucian revival in the twelfth century. |
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| The Great Ultimate in Zhuxi's Neo-Confucian philosophy. It is the rational law, or li, that works within everything. |
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| The first leader of the republic of China after the fall of Manchus. He reasserted Confucian virtues. |
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| The leader of Nationalist China who established a government in Taiwan. He was driven from mailand China by Mao Zedon. |
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| In Confucianisml, the mandate of heaven. Zhou and Han emperors claimed to rule succesfully because they followed the mandate of heaven. |
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