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<article xsi:noNamespaceSchemaLocation="http://jats.nlm.nih.gov/publishing/1.1/xsd/JATS-journalpublishing1-mathml3.xsd" dtd-version="1.1" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance"><front><journal-meta><journal-id journal-id-type="publisher-id">SSR</journal-id><journal-title-group><journal-title>Scientific and Social Research</journal-title></journal-title-group><issn>2661-4332</issn><eissn>2981-9946</eissn><publisher><publisher-name>Bio-Byword Scientific Publishing Pty. Ltd.</publisher-name></publisher></journal-meta><article-meta><article-id pub-id-type="doi">10.26689/ssr.v7i10.12752</article-id><article-categories><subj-group subj-group-type="heading"><subject>Article</subject></subj-group></article-categories><title>On Laozi’s “Tao” and Confucius’s “Tao”</title><url>https://artdesignp.com/journal/SSR/7/10/10.26689/ssr.v7i10.12752</url><author>ChenChangshun</author><pub-date pub-type="publication-year"><year>2025</year></pub-date><volume>7</volume><issue>10</issue><history><date date-type="pub"><published-time>2025-10-29</published-time></date></history><abstract>As great sages of the pre-Qin period, both Laozi and Confucius grounded their respective philosophical discourses on the concept of “Dao”, establishing the cultural foundations of Taoism and Confucianism. Objectively speaking, while they share connections, they also differ in their approaches. Laozi’s “Dao” primarily refers to the fundamental principles governing the existence of the world, whereas Confucius’s “Dao” regulates worldly order through ethical and moral guidance. From a categorical perspective, ethical and moral principles exist within the framework of universal laws, thereby forming an intrinsic connection between the two.</abstract><keywords/></article-meta></front><body/><back><ref-list><ref id="B1" content-type="article"><label>1</label><element-citation publication-type="journal"><p>Chen GY, 2020, Laozi’s Annotations and Translations Today. Zhonghua Book Company, Beijing, 228.</p><pub-id pub-id-type="doi"/></element-citation></ref><ref id="B2" content-type="article"><label>2</label><element-citation publication-type="journal"><p>Wang Bi’s annotations, Lou Yulie’s annotations, 2011, Annotations on Laozi’s Tao Te Ching. Zhonghua Book Company, Beijing, 2.</p><pub-id pub-id-type="doi"/></element-citation></ref><ref id="B3" content-type="article"><label>3</label><element-citation publication-type="journal"><p>Hegel, 2013, Lectures on Philosophy, Translated by He Lin et al. Shanghai People’s Publishing House, Shanghai, 125.</p><pub-id pub-id-type="doi"/></element-citation></ref><ref id="B4" content-type="article"><label>4</label><element-citation publication-type="journal"><p>Feng YL, 2010, History of Chinese Philosophy. East China Normal University Press, Shanghai, 104.</p><pub-id pub-id-type="doi"/></element-citation></ref><ref id="B5" content-type="article"><label>5</label><element-citation publication-type="journal"><p>Cheng ZH, 2017, History of Chinese Confucianism. People’s Publishing House, Beijing, 3.</p><pub-id pub-id-type="doi"/></element-citation></ref><ref id="B6" content-type="article"><label>6</label><element-citation publication-type="journal"><p>Guo QY, 2006, History of Chinese Philosophy. Higher Education Press, Beijing, 42.</p><pub-id pub-id-type="doi"/></element-citation></ref><ref id="B7" content-type="article"><label>7</label><element-citation publication-type="journal"><p>Qian M, 2012, History of Chinese Thought. Kyushu Publishing House, Beijing, 15.</p><pub-id pub-id-type="doi"/></element-citation></ref><ref id="B8" content-type="article"><label>8</label><element-citation publication-type="journal"><p>Gan CS, 2013, The Talented Politics: An Aspect of Chinese Political Philosophy. Taking Xunzi’s Discourse as an Example. Philosophical Research, 2013(5): 50.</p><pub-id pub-id-type="doi"/></element-citation></ref></ref-list></back></article>
