A noted Chinese anthropologist has written that Chinese religion "mirrors the social landscape of its adherents. There are as many meanings as there are vantage points." The same could be said of the diverse tradition we call Daoism. Daoism was understood and practiced in many ways, each reflecting the historical, social, or personal situation of its adherents. While this diversity may confuse and perplex the outside observer, it accounts for the resilience of Daoism in China. Daoism was adaptable, evolving to fill spiritual gaps created by the vagaries of life.
Daoism can also be called "the other way." During its entire history, it has coexisted alongside the Confucian tradition, which served as the ethical and religious basis of the institutions and arrangements of the Chinese empire. Daoism, while not radically subversive, offered a range of alternatives to the Confucian way of life and point of view. These alternatives, however, were not mutually exclusive. For the vast majority of Chinese, there was no question of choosing between Confucianism and Daoism. Except for a few straightlaced Confucians and a few pious Daoists, the Chinese man or woman practiced both -- either at different phases of life or as different sides of personality and taste.
Daoism can also be called "the other way." During its entire history, it has coexisted alongside the Confucian tradition, which served as the ethical and religious basis of the institutions and arrangements of the Chinese empire. Daoism, while not radically subversive, offered a range of alternatives to the Confucian way of life and point of view. These alternatives, however, were not mutually exclusive. For the vast majority of Chinese, there was no question of choosing between Confucianism and Daoism. Except for a few straightlaced Confucians and a few pious Daoists, the Chinese man or woman practiced both -- either at different phases of life or as different sides of personality and taste.