Structure, Balance and Symmetry in the Star Trek Universe

Introduction

In the Far East there is a significant emphasis on the concepts of balance and symmetry. The symbol of the Tao, prevalent in the region, is a perfect example of the reverence given to these ideas. The balance between force and flow, masculinity and femininity, dark and light, and society and nature are all highlighted in the two main religions of the region: Confucianism and Taoism. The religions themselves are a complimentary pair each with its focus in opposite perspectives of a world of ultimate balance. In this paper I will examine this focus on balance and how it can be seen in the workings of the Star Trek universe.

Science fiction has long been a tool for philosophers and activists to show the world what might be possible in the future. Many science fiction writers likely don’t think of themselves as philosophers or activists, but the visions that they are able to show the world through their writings prove otherwise. The creator of Star Trek is no exception. Gene Roddenberry had a vision of what the future could be and he got the opportunity to show the world in 1966 with the original Star Trek series. (Inc., 2014) Having, in his lifetime, been both an air force pilot and a police officer, he was very aware of the importance of structure in military operations. This and a number of other aspects of Confucian thought are apparent in the Star Trek universe, which he created. Egalitarianism is a central feature in the Star Trek universe, as is exploring nature in all its manifestations in all environments. These concepts are central to eastern thought, as I will show throughout this paper.

Confucian Thought

The most basic tenant of Confucian thought is that all of humanity is equal. Each individual has separate characteristics that contribute to the general balance of all things, but it is important to recognize that no one person is more or less than any other. This concept is reiterated in the work of Chi Yun Chang in his work Confucianism: A Modern Interpretation. (2013) He states that the Confucian philosophy is humanist in that it “dwells on the theories concerning man’s nature and how to develop that nature [and it] considers man as man, with full respect to man’s individuality and the equality among all men despite distinctions in race, sex, class, financial status, and physical strength.” It is true that Confucianism is practiced in a largely patriarchal society, and that the belief system supports this reality, but the woman is not regarded as a lesser being, but rather a compliment to the man. She rules over things concerning the family and household, which are of equal (if not greater) importance to the community and state, which are the domain of the man. Early twentieth century scholars were reluctant to note this aspect of Confucian philosophy for observable reasons. It is quite clear that western society is oppressively patriarchal, and was even more strictly so in the early 1900s than it is today. It would not have been acceptable for any scholar at the time to make a study of an egalitarian society. For reasons unknown to the author of this paper, the idea of women having any sort of power is extremely frightening to the men who have power in the Western world. In Confucian society, however, women play an important role. The role that women take is not unlike the role that women take in western society, the difference lies in the importance placed on the role. Women in Confucian society rule over household and family much like they do in western society today, however in Confucian society this role is extremely important whereas in Eastern society it is minimized to nearly nothing.

If we take into consideration a function of the Symbol of the Tao in Confucian society we may better gain an understanding of how the balance between man and woman works. At the center of the symbol of the Pa Kua is the symbol of the Tao, also known as the Yin/Yang in western society. A hexagram surrounds the Tao and within each side is a series of lines either whole or broken. The whole lines represent masculine properties and the broken lines represent feminine properties. Each side has combinations of both. Three solid lines represents the father who is the head of the household; one broken line with two solid lines represents the mother who is mistress of the home. From these the pattern continues through the children in a series of solid and broken lines that represent the different quantities of force and flow within their rightful positions. The Pa Kua demonstrates the constant relationships in the system of Confucian thought. Among the most important of those relationships are those of Husband and wife, Parent and child, and Sibling to Sibling. The Pa Kua outlines how each of these relationships should function: Husband across from wife, Eldest son across from eldest daughter, Second eldest son across from second eldest daughter, third eldest across from third eldest and so on. The mother has her eldest son at her left, and her youngest at her right. The father has his eldest daughter at his left and youngest at his right. (Burns, 2014) (Symbol Dictionary, 2014) The balance of opposite powers is extremely important in Confucian society, right down to where they sit at a dinner table.

An important factor in Confucian thought is that of structure. In all things there are hierarchal systems. In the family it begins with the father at the top, then the mother, then oldest children (male first), then children in lessening ages (still male first). In government and military this structure remains, though without women and relying on status rather than age. Confucianism is a belief system born of the city, or at the very least of areas that were thought of as densely populated at the time. China is known to have had a dense population for several thousand years, for this reason it is not unusual that the region would have born a belief system that is designed to control that population at an earlier stage of development than many other cultures. (Burns, 2014)

Taoist Thought

In a time sometime before China had reached the population density that required a faith of order and structure there was a faith based on the force and flow of nature. That faith was, of course, Taoism. It is often thought of as the faith of farmers and country folk in the Far East, but it is difficult to deny that Confucius himself was likely a proprietor of this system of thought. (Chang, 2013) Taoism focuses less on the strict structure of how a society should function and more on the ebb and flow of how nature does function. There is the destructive force of a torrential storm and the delicate flow of a mountain brook. Some things push and others yield. This is the way of things. Taoism recognizes this give and take without the need to outline who should do the giving and who the taking, as is the case in Confucianism. In my opinion this is likely because there were fewer people in the rural areas, and the need for defining the roles that people should play was lesser within the sparse population of the Chinese countryside in the 5th century BCE.

In Taoist thought the people are more in tune with the natural ebb and flow of the universe. The focus in the belief system is to recognize and be aware of the way that the universe functions and to emulate the relationships that occur within nature as well as possible. The practice of Tai Chi is a prime example of this emulation. (Burns, 2014) In Tai Chi students are taught to emulate wind and bough; the wind pushes and the bough bends, the wind blows and the bough waves. All one need do is imagine a willow tree on a windy day. When the wind blows hard anyone caught in the branches will be whipped painfully as a result of the force of the wind and the flow of the branches. This is a good example of how the Tao functions in the world. Force and flow work as one whenever they are allowed to do so. In eastern philosophy it is important to allow the opposing forces to work together. This is usually not the case in western society, and that makes it difficult for westerners to understand that “different” does not mean “enemy.”

Taoist thought focuses largely on how opposing forces naturally work together to accomplish balance. Lao Tzu himself says this about opposing forces in the last chapter of the Tao Te Ching:

 “Sincere words are not showy. Showy word are not sincere. Those who know are not ‘widely learned.’ Those ‘widely learned’ do not know. The good do not have a lot; those with a lot are not good. The sage accumulates nothing. Having used what he had for others, he has even more. Having given what he had to others, what he has is even greater. Therefore the Way to Heaven is to benefit and not cause any harm; The Way of Man is to act on behalf of others and not compete with them.” (Tzu, 1989)

This passage of the Tao Te Ching has a rather obvious sense of balance and illustrates clearly that giving is receiving, a fitting sentiment in December in the western world. Often we westerners think of giving and receiving as separate and opposite, mutually exclusive, functions. In Taoism, however, they are frequently portrayed as two halves of a whole. (Tzu, 1989)

The Star Trek Universe

Gene Roddenberry created Star Trek in 1964 and it became a televised reality starring William Shatner and Leonard Nimoy in 1966. Unfortunately the show only ran for 3 years until the United States war in Vietnam had adequately distracted viewers from the moderately utopian idea of the Federation of Planets and a suggested Earth without hunger or greed. Twenty-five years later the universe of Roddenberry’s dreams got another shot with Star Trek: The Next Generation. (Inc., 2014) In the second incarnation of Star Trek the universe was no longer moderately utopian, but had reached an ideal that the world could only accept in a science fiction television show. While it has always been difficult for Americans to embrace utopian concepts such as egalitarianism, racial and economic equality and a lack of war and poverty, the people seemed to crave the galaxy of little worry when the show debuted in 1987.

What the people of America didn’t know, or likely even consider, was that the world that they so desperately craved is one that has been craved and imagined for countless generations. It is, in fact, a world dreamed up by Lao Tzu and Kung Fu’ Tzu in the 5th century BCE. (Smith, 1991) The recurring themes of Star Trek pivot chiefly on the structure of Confucianism, the flow of Taoism and the balance of both, as do many of the principal characteristics of our own society.

Starfleet is an organization formed by the Federation of Planets to explore the galaxy and make contact with as many technologically advanced life forms as possible. The “prime directive” is not to interfere with the natural evolution of any society. (Inc., 2014) Starfleet itself is structured like almost every naval organization that ever existed. The ships have a Captain and a First Officer (mate), as well as commanders, lieutenant commanders, lieutenants, junior officers and ensigns. (US Navy Military Ranks, Lowest to Highest, 2015) The only significant difference between the ships in the present and the ships in the 24th century is that those in the latter sail through space rather than across the seas. Star Trek is centered on the structure and obedience that is often associated with a military organization. Starfleet, however, is not primarily military.

This sort of structure, and the reverence and blind obedience that goes with it, speak loudly to the Confucian desire to organize people. Confucianism demands a level of structure tha t not only embraces structures we think of as military but brings that kind of structure into the home. Like many countries today that require some amount of military service, Confucian structure requires that families recognize a certain hierarchy that does not exist, as a matter of course, in Western families. Star Trek families have to navigate this realm of structure as well as any officer. Perhaps not quite in the same way as a family who hails from the Far East of Earth, but well enough to get along with their Starfleet enlisted loved ones.

The desire to explore and understand other worlds, however, is far less Confucian and much more Taoist. The mission of Starfleet, as I said, is to explore the galaxy and contact other technologically advanced peoples. After Gene Roddenberry’s death in 1991, the tone of the show changed quite a bit, but while he was alive Starfleet, and in particular the Enterprise, was on a mission of exploration. (Inc., 2014) The desire to explore and understand nature was a significant focus of the show. The crew of the Enterprise in Star Trek: The Next Generation were always surveying space phenomena and exploring uncharted class M planets. (Roddenberry, 1987) It was important to the crew, and the writer, to discover, explore and understand all of nature, not just how nature works on this planet. This is how I believe a Taoist would approach space travel and exploration, if such a person were given a chance. I, personally, would give nearly anything to come to know the force and flow of the universe.

Conclusion

As in Confucianism and Taoism, structure, balance and symmetry are extremely important in the Star Trek universe. The military like structure of the naval style fleet rings of Confucian though, and the exploratory nature of the missions the fleet is given sings the song of the Tao. In addition to these things the interpersonal relationships are entirely egalitarian without regard to sex, race or religious denomination in the 24th century Federation of Planets. I believe all of these things are a natural extension and progression of 25 centuries of eastern thought. I would need far more pages to explain it further, and perhaps I will use such space at a later date.

Works Cited

Burns, T. (2014, September). Class Lecture. (T. Burns, Performer) Univeristy of Oklahoma, Norman , Oklahoma.
Chang, C. Y. (2013). Confucianism: A Modern Interpretation. Singapore: World Scientific and Imperial College Press.
Inc., C. S. (2014). Star Trek Database. Retrieved November 14, 2014, from Star Trek: www.startrek.com/page/introduction-to-star-trek
Roddenberry, G. (Writer). (1987). Star Trek: The Next Generation [Motion Picture].
Smith, H. (1991). The World's Religions. HarperCollins ebooks.
Symbol Dictionary. (2014). Retrieved november 14, 2014, from Pa Kua: symboldicionary.net/?p=1724
Tzu, L. (1989). Tao Te Ching. (R. G. Henricks, Trans.) New York, New York: The Modern Library.
US Navy Military Ranks, Lowest to Highest. (2015). Retrieved November 28, 2014, from Military Factory: www.militarylfactory.com/ranks/navy_ranks.asp