Mohism in the context of "Spring and Autumn period"

Taoism or Daoism (/ˈtaʊ.ɪzəm/ , /ˈdaʊ.ɪzəm/ ) is a philosophical and religious tradition indigenous to China, emphasizing harmony with the Tao 道 (Chinese: 道; pinyin: dào, pronounced (IPA): /tɑʊ̯/ (Chinese)). With a range of meaning in Chinese philosophy, translations of Tao include 'way', 'road', 'path', or 'technique', generally understood in the Taoist sense as an enigmatic process of transformation ultimately underlying reality. Taoist thought has informed the development of various practices within the Taoist tradition, ideation of mathematics and beyond, including forms of meditation, astrology, qigong, feng shui, and internal alchemy. A common goal of Taoist practice is self-cultivation, a deeper appreciation of the Tao, and more harmonious existence. Taoist ethics vary, but generally emphasize such virtues as effortless action, naturalness, simplicity, and the three treasures of compassion, frugality, and humility.

The core of Taoist thought crystallized during the early Warring States period (c. 450 – c. 300 BCE), during which the epigrammatic Tao Te Ching and the anecdotal Zhuangzi—widely regarded as the fundamental texts of Taoist philosophy—were largely composed. They form the core of a body of Taoist writings accrued over the following centuries, which was assembled by monks into the Daozang canon starting in the 5th century CE. Early Taoism drew upon diverse influences, including the Shang and Zhou state religions, Naturalism, Mohism, Confucianism, various Legalist theories, as well as the I Ching and Spring and Autumn Annals.

Chinese philosophy (simplified Chinese: 中国哲学; traditional Chinese: 中國哲學) refers to the philosophical traditions that originated and developed within the historical and cultural context of China. It encompasses systematic reflections on issues such as existence, knowledge, ethics, and politics. Evolving over more than two millennia, Chinese philosophy includes classical traditions such as Confucianism, Daoism, and Buddhism, as well as modern responses to Western philosophical currents. As a cultural form of philosophy, it addresses universal philosophical concerns while also reflecting the specific historical and social conditions of China.

The historical development of Chinese philosophy began during the Spring and Autumn and Warring States periods, a time known as the "Hundred Schools of Thought". Major schools such as Confucianism, Daoism, Mohism, and Legalism emerged with distinct views on human nature, social order, and political authority. During the Han dynasty, Confucianism was established as the official ideology, shaping China's intellectual and political systems for centuries. In subsequent eras, Chinese philosophy integrated influences from Indian Buddhism, giving rise to new developments such as Neo-Confucianism in the Song and Ming dynasties. In the modern period, Chinese thinkers engaged with Western thought, resulting in the emergence of Three Principles of the People, Chinese Marxism, New Confucianism, and other philosophical movements. Throughout the 20th century, these traditions were reshaped by political upheaval and continue to evolve today.

Self-cultivation or personal cultivation (Chinese: 修身; pinyin: xiūshēn; Wade–Giles: hsiu-shen; lit. 'cultivate oneself') is the development of one's mind or capacities through one's own efforts. Self-cultivation is the cultivation, integration, and coordination of mind and body. Although self-cultivation may be practiced and implemented as a form of cognitive therapy in psychotherapy, it goes beyond healing and self-help to also encompass self-development, self-improvement and self realisation. It is associated with attempts to go beyond and understand normal states of being, enhancing and polishing one's capacities and developing or uncovering innate human potential.

Self-cultivation also alludes to philosophical models in Mohism, Confucianism, Taoism and other Chinese philosophies, as well as in Epicureanism, and is an essential component of well-established East-Asian ethical values. Although this term applies to cultural traditions in Confucianism and Taoism, the goals and aspirations of self-cultivation in these traditions differ greatly.

The Hundred Schools of Thought (Chinese: 諸子百家) were philosophies and schools that flourished during the late Spring and Autumn period and Warring States period (c. 500 – 221 BC). The term was not used to describe these different philosophies until Confucianism, Mohism, and Legalism were created. The era in which they flourished was one of turbulence in China, fraught with chaos and mass militarization, but where Chinese philosophy was developed and patronized by competing bureaucracies. This phenomenon has been called the Contention of a Hundred Schools of Thought.

The philosophies that emerged during this period have profoundly influenced East Asian culture and societies. The intellectual landscape of this era was characterized by itinerant scholars, who were often employed by various state rulers as advisers on the way of government, war, and diplomacy. Often, members and traditions of the same school had little in common other than the same influential figure that their beliefs were based on. This period ended with the rise of the imperial Qin dynasty and the subsequent burning of books and burying of scholars as part of an ideological suppression effort by Qin Shi Huang and Li Si.

Xunzi (荀子, Xúnzǐ, lit. 'Master Xun'; c. 310 – c. after 238 BCE), born Xun Kuang, was a Chinese philosopher of Confucianism during the late Warring States period. After his predecessors Confucius and Mencius, Xunzi is often ranked as the third great Confucian philosopher of antiquity. By his time, Confucianism had suffered considerable criticism from Taoist and Mohist thinkers, and Xunzi is traditionally regarded as a synthesizer of these traditions with earlier Confucian thought. The result was a thorough and cohesive revision of Confucianism, which was crucial to the philosophy's ability to flourish in the Han dynasty and throughout the later history of East Asia. His works were compiled in the eponymous Xunzi, and survive in excellent condition. Unlike other ancient compilations, his authorship of these texts is generally secure, though it is likely that Western Han dynasty historian Liu Xiang organized them into their present form centuries after Xunzi's death.

Born in the state of Zhao, Xunzi studied at the prestigious Jixia Academy, where he learned about every major philosophical tradition of his time. After his graduation, Xunzi traveled to Chu where he mastered poetry, and then returned to Qi as a highly regarded teacher at the academy. His students Han Fei and Li Si each had important political and academic careers, though some of their Legalist sentiments were at odds with his philosophy. Other students such as Fuqiu Bo [zh], Zhang Cang and Mao Heng [zh] authored important editions and commentaries on the Confucian classics. Later in his life, Xunzi served in the court of Lord Chunshen and died sometime after Lord Chunshen's death. The constant warfare of his time informed his work profoundly, as did his interactions with leaders and witnessing the downfall of various states.

The Huangdi Sijing (simplified Chinese: 黄帝四经; traditional Chinese: 黃帝四經; pinyin: Huángdì sìjīng; lit. "Yellow Emperor's Four Classics") are ancient Chinese texts thought to be long-lost, manuscripts of which however are generally thought to have been discovered among the Mawangdui Silk Texts in 1973. Also known as the Huang-Lao boshu (simplified Chinese: 黄老帛书; traditional Chinese: 黃老帛書; pinyin: Huáng-Lǎo bóshū; lit. 'Huang-Lao Silk Texts'), or Huangdi shu 黄帝書 (Yellow Thearch Manuscripts), they are thought by modern scholars to reflect a lost branch of early syncretist Daoism, referred to as the "Huang–Lao school of thought" named after the legendary Huangdi (黃帝; "Yellow Emperor") and Laozi (老子; "Master Lao"). One finds in it "technical jargon" derived of Taoism, Legalism, Confucianism and Mohism.