From "The Tao of Physics"
When Buddhism arrived in China, around the first century A.D., it encountered a culture which was more than two thousand years old. In this ancient culture, philosophical thought had reached its culmination during the late Chou period (c. 500-221 B.C.), the golden age of Chinese philosophy, and from then on had always been held in the highest esteem.
From the beginning, this philosophy had two complementary aspects. The Chinese being practical people with a highly developed social consciousness, all their philosophical schools were concerned, in one way or the other, with life in society, with human relations, moral values and government. This, however, is only one aspect of Chinese thought. Complementary to it is that corresponding to the mystical side of the Chinese character, which demanded that the highest aim of philosophy should be to transcend the world of society and everyday life and to reach a higher plane of consciousness. This is the plane of the sage, the Chinese ideal of the enlightened man who has achieved mystical union with the universe. The Chinese sage, however, does not dwell exclusively on this high spiritual plane, but is equally concerned with worldly affairs. He unifies in himself the two complementary sides of human nature -intuitive wisdom and practical knowledge, contemplation and social action- which the Chinese have associated with the images of the sage and of the king. Fully realized human beings, in the words of Chuang Tzu, "by their stillness become sages, by their movement kings."
During the sixth century B.C., the two sides of Chinese philosophy developed into two distinct philosophical schools, Confucianism and Taoism. Confucianism was the philosophy of social organization, of common sense and pr ...