Iron Fist Vs Gentle Hand

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Kimberly McEachen

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Technique # 1 - Gentle Hand ,[object Object],[object Object],[object Object]

Technique #2 - Iron Fist ,[object Object],[object Object],[object Object]

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Daoism Confucius and his followers believed in moral action. They thought men of virtue should devote themselves to making the government work to the benefit of the people. Those who came to be labeled Daoists disagreed. They thought striving to make things better generally made them worse. They sought to go beyond everyday concerns and to let their minds wander freely. Rather than making human beings and human actions the center of concern, they focused on the larger scheme of things, the whole natural order identified as the Way, or Dao (DOW). Dao The Way, a term used by Daoists to refer to the natural order. Early Daoist teachings are known from two surviving books, the third century B.C.E. Laozi (LOU-dzuh), the putative author of the the text ascribed to him has been of enduring importance. A recurrent theme in this brief, aphoristic text is the mystical superiority of yielding over assertion and silence over words: “The Way that can be discussed is not the constant Way.” Because purposeful action is counterproductive, the ruler should let people return to a natural state of ignorance and contentment: Do not exalt the worthy, so that the people shall not compete. Do not value rare treasures, so that the people shall not steal. Do not display objects of desire, so that the people’s hearts shall not be disturbed. Therefore in the government of the sage, He keeps their hearts vacuous, Fills their bellies, Weakens their ambitions, And strengthens their bones. He always causes his people to be without knowledge or desire, And the crafty to be afraid to act. By acting without action, all things will be in order. In the philosophy of the Laozi, the people would be better off if they knew less, gave up tools, renounced writing, stopped envying their neighbors, and lost their desire to travel or engage in war. Zhuangzi ( JWANG-dzuh) (369–286 B.C.E.), the author of the book of the same name, shared many of the central ideas of the Laozi. The Zhuangzi is filled with parables, flights of fancy, and fictional encounters between historical figures, including Confucius and his disciples. A more serious strain of Zhuangzi’s thought concerned death. He questioned whether we can be sure life is better than death. When a friend expressed shock that Zhuangzi was not weeping at his wife’s death but rather singing, Zhuangzi explained: When she died, how could I help being affected? But as I think the matter over, I realize that originally she had no life; and not only no life; she had no form; not only no form, she had no material force. In the limbo of existence and non-existence, there was transformation and the material force was evolved. The material force was transformed to be form, form was transformed to become life, and now birth has transformed to become death. This is like the rotation of the four seasons, spring, summer, fall, and winter. Now she lies 05/17/2020 - RS0000000000000000000001258591 (M oham m ed H ijazi) - A H istor.

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