Réndào
Overview
Réndào is a philosophical system and moral framework founded by Dàozǐ Wú, a former monastery student and scholar in the early centuries of the Shou Empire. Réndào emerged as a critique of both the rigorous bureaucratic state and the mystical, spiritualist faiths that dominated the cultural landscape, offering a realistic humanist path based on common principles. Practitioners of Réndào believe that true divinity exists inside the web of human relationships and duties, rather than being something external or outside human control. The essence of the universe is mirrored not in spirits or rituals, but in actual actions of kindness, loyalty, respect, obligation, and moral development. It claims that the home, particularly the parent-child and ruler-subject ties, is the furnace in which virtue is produced, and that societal concord is a byproduct of personal discipline and moral clarity. While not dismissive of the gods or yokai totally, Réndào reframes them as metaphors or warning symbols—useful stories that highlight ethical precepts or perils of straying from The Way, rather than beings that must be placated or obeyed.Core Principles of Réndào
- Ren (仁 – Humanity/Benevolence): The highest virtue. All people have the capacity to act with kindness and empathy toward others. Ren is the thread that binds society together.
- Li (礼 – Ritual/Etiquette): Not religious ritual, but social ritual—the customs, manners, and expectations that regulate behavior. To observe Li is to act with propriety and show respect, not only in grand ceremonies but in daily life.
- Xiao (孝 – Filial Piety): Reverence and devotion to one's parents and ancestors. It is not merely obedience, but a deep appreciation for the role of the family in shaping moral beings.
- Yi (义 – Righteousness): The moral disposition to do what is right, regardless of self-interest. Yi governs decisions when Li and Ren come into tension.
- Zhi (智 – Wisdom): Practical judgment, especially in resolving conflict between moral duties.
- Zhengming (正名 – Rectification of Names): A belief that roles and titles must reflect moral reality. A ruler who is unjust forfeits the moral right to be called “ruler.” Likewise, a parent who abuses their power has lost the moral essence of “parent.” This is key to the Shou ideal of the Mandate of Heaven.
Réndào in Government
In Shou Lang, Réndào has become the moral philosophy of the ruling class, especially following the fall of conventional religious authority. It is embedded in education, civil service, and family life, and used to legitimize the bureaucracy's control over the populace. The Citizen’s Republic of Xa Hoi adopts Réndào selectively, emphasizing duty, righteousness (義 yi), and rectification of names (正名 zhengming) to reinforce its militaristic, hierarchical society. The Kingdom of Lingshen, as the southern inheritor of Shou Lang’s traditions, treats Réndào as both a cultural inheritance and a tool of dynastic legitimacy under the resurrected Hao Dynasty.Réndào and Internal Schools
Over the centuries, a number of diverse lineages and interpretations have evolved within Réndào, each presenting its own perspective of how best to travel The Way. Some have been established in state philosophy, some discreetly accepted, and a few driven underground or consigned to faraway areas. These schools typically reflect the character of the areas in which they took root—shaped by the habits of the people, the requirements of the state, and differing conceptions of moral order. The most prominent among them are:1. The Rectification School (正學派 Zhèngxué Pài)
Dominant in: Shou Lang (especially bureaucratic centers) Focus: Orthodoxy, hierarchy, and public virtue- This is the state-endorsed school, emphasizing the “Rectification of Names” (正名 zhèngmíng)—that everyone should fulfill the duties of their role: ruler, subject, father, son, etc.
- It supports the bureaucratic order and believes that ritual and hierarchy are essential for social harmony.
- Critics accuse it of being dogmatic and inflexible.
2. The Harmonist School (和派 Hépài)
Dominant in: Lingshen, Goka, rural Shou Lang Focus: Community, kindness, practical ethics- Focused less on rigid roles and more on social harmony at the village or family level.
- Stresses gentleness, compromise, and mutual respect rather than authority and formality.
- Popular among rural teachers, family counselors, and local officials.
- Sometimes criticized as being too “soft” or lacking ambition.
3. The Inner Path School (內道派 Nèidào Pài)
Dominant in: Xa Hoi (underground), mystics and reformists Focus: Personal moral cultivation and introspection- Emphasizes that The Way begins within the individual, not with the state or society.
- Draws on early writings of Dàozǐ Wú that stress self-discipline, meditation, and the internalization of moral values.
- Sometimes overlaps with mystical practices or old monastic training.
4. The Revisionist School (革道派 Gédào Pài)
Dominant in: Dissident circles, reformist youth, political critics Focus: Egalitarian ethics and anti-aristocratic views- This school argues that The Way should oppose tyranny and actively correct social injustice.
- Uses Réndào to critique slavery, corruption, and hereditary power.
- Often framed as “dangerous” or “heretical” in official discourse, though some sympathetic nobles sponsor their thinkers quietly.
5. The Way of Quiet Waters (靜水道 Jìngshuǐ Dào)
Dominant in: Temples, river towns, southern provinces Focus: Blending of Réndào with local spiritualism and yokai belief- While officially frowned upon, this school tries to reconcile Réndào with traditional folk religion.
- It teaches that yokai and spirits are manifestations of human virtues and vices, and that serving one’s community honors both gods and morality.
- Extremely popular among commoners, but viewed as dangerously syncretic by the Rectification School.
“In others, the Way is revealed.”
Founding Date
153 AC
Alternative Names
"The Way"
Permeated Organizations
Related Ethnicities
