Introduction Daoism philosophy has developed since time in sundry. Specifically, this system of religious thought originated from Asia continent. Kohn has developed a comprehensive table of events in the development of Daoism philosophy. Thus, this reflective treatise attempts to explicitly review the development of Daoism philosophy in the cultures of the Koreans, Japanese and Chinese. Besides, the treatise explores the orientations of the Daoist tradition and the concepts of sages, deities, hell and heaven, and Confucian discourse. Lai and Kohn on Daoism in China In analyzing Daoism in China, Lai brings about the question of legitimacy of the different ideologies in the then free Chinese society. Lai asserts that issue legitimacy ensures stability of the society. Therefore, the religious power can only be fully exercised in accordance with the deities and beliefs endorsed in the light of principles and ideals acceptable to common human reason 1 . This deity framework tolerates as well as respects others of different opinions. Hence, this provides a particular explanation for the diversity of traditions in the sundry Chinese society. These fundamental ideas from the public Chinese Daoism religious culture were then interpreted into the social conception of the ideal sages that differentiated the dualist existence of hell and heaven. It was free standing since its content was set out independently of the comprehensive doctrines that members of Daoism culture affirmed. This led to overlapping consensus in which each reasonable Daoist affirmed the religious law from within own perspective. On the other hand, Kohn strongly believes that highest morals rest of deity and safe systems which allowed mankind to undertake actions in the backdrop of peak morality or moral worth often based on the origin priority of the Chinese culture. For instance, when the underlying Daoism religious belief command plan originated from the opinionated inclination of a senior individual in the society, the results would basically be aligned towards self contempt 2 . Kohn further reviewed the categorical and hypothetical imperatives of the Daoism to understand its metamorphosis within the unique Chinese culture of the time. Unlike hypothetical imperatives, Kohn argued that categorical imperatives motivated the daoists to undertake actions by the desires to complete such religious actions. These actions were ideal and expected of mankind, irrespective of experience since Kohn described them as universal. The hypothetical imperatives of the Daoism culture were motivational stems from human errors that may exist in actions. For instance, Kohn identifies obligations which may be mistaken for happiness and self preservation. Reflectively, the arguments of Kohn and Lai unite the individual to religious deity which are not a must to be exercised over a long period of time to establish the level of goodness, as is the case in the modern Confucius society of China. Rather, what matters in the intention of the action in inter and intra personal relationships within a community. However, the two authors lack on self exposition and virtuous sages since judgment may be based on only a few incidences of religious confusion. Besides, Kohn is sceptical