Lao Tzu and Diogenes were philosophical figures of the pre-Christian world. Despite living in radically different societies, geographically opposite world regions, and temporal periods, these thinkers had several similar, relatively revolutionary concepts. It is a generally accepted fact that Diogenes was the greatest cynic, nihilist, and non-conformist of the ancient Greek cities. His quick conversion to Alexander the Great is a prime example of his critical attitude toward social norms and the world order (Dobbin, 2012). Same cynical patterns can be found in Lao Tzu’s recorded thoughts as he said that “the softest thing in the world will overcome the harder” (Mitchell, 1992, p. 43). A kind of revolutionary behavior to everything that exists as a mainstream system is among the things that unite these philosophers.
Another thing, a radical one for those times that is present in the philosophies of these two ancient thinkers, is the pro-feminist attitude. According to Lao Tzu, “know the Masculine, cleave to the Feminine, be the valley for everyone” (Mitchell, 1992, p. 28). Diogenes believed that “women [should] wear the same clothes and share in the same activities as men without distinction” (Dobbin, 2012, p. 41). While the first advocated for cultural, mental equality of genders, the second called for social equalization.
Both Diogenes and Lao Tzu viewed laws as their societies’ restrictive and impoverishing structure. Diogenes advocated the abolition of the ancient Greek polis model and non-compliance with internal and intercity laws (Dobbin, 2012). Similarly, Lao Tzu believed that “the more regulations there are, the poorer people become” (Mitchell, 1992, p. 57). They considered laws as artificial political and economic parasites of society and the individual.
In many ways, the philosophical reasoning of Confucius is the opposite of the ideas discussed here. He believed that the conventional socio-ethical system that preserves civilization should be valued (Chin, 2014). However, this keeps the poor within their economic status and even worse. Therefore, they are morally allowed to disrespect such a world order.
Confucius also distinguished men and women in his preferred societal model. The Chinese philosopher even ranked women as a more low social stratum (Chin, 2014). However, such a distinction is contrary to the virtue of the balance of masculine and feminine, which means it is ethically wrong. Moreover, the founder of the Chinese philosophy thought that laws should have a punitive function (Chin, 2014). Since this mechanism makes poor groups penniless, such legislation is inhumane and contradicts Confucianism.
References
Chin, A. (Ed.). (2014). Confucius: The analects. Penguin Group.
Dobbin, R. (Ed.). (2013). The cynic philosophers: From Diogenes to Julian. Penguin Publishing Group.
Mitchell, S. (Ed.). (1992). Tao te ching persona. HarperCollins.