In this essay, I aim to highlight the neglected fundamental notion of Motherhood as an ethical principle within Chinese philosophy, particularly in Taoism. Traditionally, it has been relegated to the realm of the Yin-Principle or the Feminine, serving as a complementary as well as opposite pole to the Yang- or Masculine-Principle. However, this interpretation would lead to the narrowing of the primordial essence and potentially misinterpret the fundamental ethos of Taoism. This exploration has implications that reach beyond its very theme. (...) Through the discussions within contemporary Confucianism surrounding concepts like Tian-Xia (天下, All under Heaven), Qinqin (亲亲, Family), or role ethics, it becomes evident that a patriarchal emphasis often prevails, overshadowing the maternal character of Chinese Philosophy and Culture. In contrast to monotheistic traditions where an almighty God creates ex-nihilo (out of nothing), Chinese mythology, as seen in the stories of Pangu and Nüwa, depicts an archaic development of the cosmos, distinct from the creation myths found in Western religions. Notably, the goddess Nüwa is credited with the creation of human beings. In the following, I will explore the ethical dimensions of motherhood within Chinese philosophical traditions, notably within the intertwined contexts of Confucianism, Sinicized Buddhism, and particularly Taoism. Through this examination, my objective is to scrutinize the ethical and cultural underpinnings of Confucianism by juxtaposing the interplay between Confucian tenets like Ren (仁, benevolence, humanity) and self-cultivation with maternal ethical principles. This will underscore the differences between maternal and paternal roles within familial relationships and unveil the implicit authoritarianism inherent in Confucian paternalism. (shrink)

This article analyses the parallels between the pre-Qin Daoist notion of heng 恒 as a constancy that is nevertheless ceaselessly in motion, and Karl Barth’s concept of Beständigkeit as God’s constancy throughout infinite transformation. Underlying both concepts is an understanding of the ultimate origin (whether dao 道 or the Christian God) as irreducibly temporal in nature. Stemming from this conviction, both systems of thought ultimately identify the continuous change of the ultimate origin with the flow of time in the universe. (...) The commonalities found between these two traditions provide fresh resources to advance the study of both. On the one hand, Barth’s deliberate juxtaposition of contrary statements to illustrate the union of permanence and transience in Beständigkeit challenges the frequent assumption that similar juxtapositions in the pre-Qin texts comprise careless inconsistency or outright incoherence. By extension, Barth’s metaphysical underpinning of this juxtaposition offers a compelling framework to explicate the Daoist notion of heng. On the other hand, the pre-Qin texts’ confluence of permanence and freedom in the principle of ziran 自然 offers a new lens through which to read and hence redeem Barth’s oft-critiqued attempt to combine the irrevocability and ongoing freedom of God’s decision of election. (shrink)