Synthesis Paper 2.E

What is Philosophy as demonstrated in Ancient Chinese Philosophy by Lao Tzu in the way he specifies the solution to the problem?

The Philosophy as demonstrated by Lao Tzu in the way he specifies the solution to the problem is the return of the person to the Tao or to the ways of nature. This is to say that a person must learn to go back to the ways of nature so that he would know on how to deal with the natural problems properly.

The problem that Lao Tzu perceived was that of natural disorder rooted from knowledge and desire. His solution to the problem is letting things flow the way they should be. This is to say that the person should empty his self from the things he learned from humanity to avoid the desire for something. When one has avoided the hunger of things, he would not yearn for anything other than supplying his basic needs. He would only satisfy his needs for survival.

Not yearning for anything other than the basic needs is hard to achieve especially when someone is too caught up by humanity. This is to say that the person’s life revolves around the things in the world. Lao Tzu presented some solutions to this agony that a person may be experiencing. First is that the government should not interfere with the affairs of the people. This is to say that they let the people handle their things the way they wanted it to be. The government does not control the lives of the people instead they only facilitate them. They are only there to assist the people and not to impose things and let them do whatever they wanted them to do.

The non-interference of the government can only be done through a great king whom Lao Tzu identified as a philosopher-king. Having a philosopher-king as a leader is Lao Tzu’s second solution. A philosopher-king is one who has learned to be sage, that is to say that he knows the way of the Tao. He lives in a life that is following the ways of nature. He is someone who has already knew the ways of the Tao, thus he took the responsibility of being the leader to avoid those who has dreamt of becoming a leader rule over the empire. With a philosopher-king as a ruler, the empire would experience what Wing Tsit Chan interpreted as the laissez faire type of government. With this type of government, the people are free to do whatever they want to do. The role of the government is to not enforce laws but to ensure the security of the people and assist them in their needs.

One has to be led in that way so that one would realize the need to let things act on their own. I believe that it is a person’s nature to act when someone has already done it.  What I mean is that someone do things because of somebody else’s influence. It is easier for man to realize the need to go back to the ways of nature when one has already done it. Having a philosopher-king and a government that follows the ways of nature would inspire a person to also go back to the ways of nature.

Through the leadership of the government under the philosopher-king, the people would have a better understanding of how to handle natural conflicts or problems. The philosopher-king who knows the ways first has opened the doors for others to realize that too. He let others grasp their own potential through letting them realize their natural self. Through that, they recognize the natural play of things which is that there would always be contradictions and dealing them is not through abolishing the other but through compensating and harmonizing the two.

With the philosopher-king and the government following the ways of the Tao, it would open a person’s mind to also return to the ways of nature. Returning to the Tao would help them in dealing natural problems and conflicts.

__________

Reference

Rola, R. (2013). Government of Non-Interference. Retrieved from http://adduphilo321.blogspot.com/2013/02/government-of-non-interference.html

The Philosopher-King

It was stated in the discussion earlier that the philosopher-king is a ruler who does not intervene with the matters of his people. This is done if he is away from them or he distance himself from them. In this way, his personal life is also not interfered by the people. He makes himself unknown to the people. Now, earlier, I had a question towards the need of a ruler. If a ruler is to not interfere with the matters of his people, then what is his role then as a king or  ruler. Why is he called a king then?

It was also discussed earlier that Lao Tzu was pushing for a laissez faire kind of economic and political system. In the economic point of view, laissez faire is giving everyone the free chance to establish there own businesses without the too much restriction. In the political sense, it is letting the people do whatever they do. It is giving them freedom to do what they want to do without too much involvement of the government.

Now, what does this have to do with my question? The king is still needed in the society. His role is to secure the people and arrange them. He acts as the arranger, the organizer of the society. He makes sure that the society still maintains the peace and order even though the government does not interfere with them. He keeps himself away from the public as an example of what he also wants the people to do. Since he doesn't interfere with their own businesses, the people would also not interfere with him.

Therefore, the king still has the role in the society even though he seems to have to be an invincible ruler, one who has to keep his self away from the public. Being a non-interfering ruler, he does not push the people to do what he wants them to do. He does not force them, thus does not violate the Tao.

Tao Te Ching, 36

In order to contract,

It is necessary first to expand.

In order to weaken,

It is necessary first to strengthen.

In order to destroy,

It is necessary first to promote.

In order to grasp,

It is necessary first to give.

This is called subtle light.

The weak and the tender overcome the hard and the strong.

Fish should not be taken away from water.

And sharp weapons of the state should not be displayed to the people. 
(Tao Te Ching, 36)

Today, I would try to interpret the above text.

As what I understood in the first part of the text, it is saying that everything comes back to the Tao. No matter how great someone may be, he will eventually return to his natural way and to the Tao.

In the latter part of the text, it can be understood that the Tao also puts an emphasis on the weak and tender. This is to say that the Tao does not encourage the hard and strong as it is the attitude that would break or disobey the rule of the Tao, which is letting things be. The weak and tender overcomes the hard and strong because they are those who doesn't force things. They are those who let things go on its natural ways. They are humble enough to free the things and let them do their own thing.

No one should put force or power for it will only result to disorder and when there is disorder, sometimes there is chaos. The more chaos there would be, the more a person would be farther to the Tao. This way, it would take a long time for him to be back to the Tao.

Tao Te Ching, 57

Govern the state with correctness.

Operate the army with surprise tactics.

Administer the empire by engaging in no activity.

How do I know that this should be so?

Through this:

The more taboos and prohibitions there are in the world,

The poorer the people will be.

The more sharp weapons the people have,

The more troubled the state will be.

The more cunning and skill man possesses,

The more vicious things will appear.

The more laws and orders are made prominent,

The more thieves and robbers there will be.

Therefore the sages says:

I take no action and the people of themselves are transformed.

I love tranquility and the people of themselves become correct.

I engage in no activity and the people of themselves become prosperous.

I have no desires and the people of themselves become simple.

(Tao Te Ching, 57)

Today, I would try to interpret the above text.

In the text, it can be understood that the way in which an empire or a government will succeed in making it prosperous is through letting things be. This is to say that the ruler should just let people and events go on its natural ways. He should not impose so many things for there may be some who might not want it, thus result in rebellion. The more he oppresses the people, the more they will revolt against you.

The way into getting the people to obey the ruler is through giving them examples by the use of actions. Although the ruler wanted the people to obey him, he doesn't force them to perform the same. He just let them realize the need of improvement on their own.

The text is saying that even though the ruler is the ruler, it doesn't mean that he is superior to the people. He is to respect them. Even though he is tasked to take care of the society, he still is a person like them, so he should still be one with them. This is to say that he should not force the people to what he wants or else there would be chaos. The way into a good or great society is through letting things go on in their own ways Meaning he should not interfere to the nature of things or people because interfering will result to disorganization.

Synthesis Paper 2.D

What is Philosophy as demonstrated in Ancient Chinese Philosophy by Lao Tzu in the way he lays out the steps for the development of the sage?

Philosophy as demonstrated in Ancient Chinese Philosophy by Lao Tzu in the way he lays out the steps for the development of the sage is that a person must know his self. Knowing the self is done through unlearning the prejudices learned through humanity and giving importance to insight.

According to Lao Tzu, to be able to become a sage, one must unlearn whatever knowledge he gained that was taught by humanity. This is a method that is to empty the self from the biases and expectations of humanity from the person. Emptying the self from all external factors helps him to be able to go back to the self and consult it as to what it really wants and needs. When one has successfully freed the self from the prejudices of man, he will now try to learn his self. Learning the self is going back to insight.

The going back to insight is knowing from within. It is trying to listen to what is in the self, the real self that is not influenced by the things of humanity. It is knowing what the self really is, knowing what it real needs, and what it really wants to be. Going back to insight is going back to the nature of the self, the natural self.

When one has known the nature of the self, one will understand better the necessities of the self. The person will realize the essential things that the natural self needs and he will only do the things that would satisfy those needs. The basic or important needs are those that would only help him survive his daily life. He will not aim for more because he knows that the other needs are non-essential and that they are what we called luxuries in life.  He would only do the things that will let him achieve the needs and wants of the natural self. Aside from that, he aims for nothing else.

Since the person knows what he wants and needs, he knows when and how to stop his self from aiming more. He knows how to control himself from attaching to other things in the material world. He reminds his self to only do the things that would let him acquire the needs. Other than that, he knows that it is beyond the nature of his self and of the Tao.

The Taoist sage does not aim for something bigger than the needs of the self. Aiming for more will lead him violating the natural way of his self which is according to the natural ways of the Tao. The sage does not desire to have luxuries in his life. He knows how to be contented of what he has.

Knowing what the self needs is knowing the things that is to be done. When one has a clear vision of what he ought to do, he will no longer aim for anything else because he knows what his self really wants.

To become a Taoist sage, one must know the self in order to know the things that he needs to do. When the person does not know his self, it will lead him to do anything that pops up in his mind. He will be more attached to the material world and aims everything on it as he is not certain to what his self really needs. He would aim to have everything as he tries to identify his self. When one has already realized his full self, then he would know his capacities and needs. In this way, the person’s corrupt ideas would be lessen and he would be distanced in committing lavish desires.  To become a Taoist sage, one must know the self to know that what it aims for and to be one with the Tao.

Tao Te Ching, 30

He who assists the ruler with Tao does not dominate the world with force.

The use of force usually brings requital.

Wherever armies are stationed, briers and thorns grow.

Great wars are always followed by famines.

A good (general) achieves his purpose and stops,

But dares not seek to dominate the world.

He achieves his purpose but does not brag about it.

He achieves his purpose but does not boast about it.

He achieves his purpose but is not proud of it.

He achieves his purpose but only as an unavoidable step.

He achieves his purpose but does not aim to dominate.

(For) after things reach their prime, they begin to grow old,

Which means being contrary to Tao.

Whatever is contrary to Tao will soon perish. (Tao Te Ching, 30)

Today, I would try to interpret the above text.

The text is mainly about the ideal general or ruler which is under the influence of the Tao. He is someone who believes in the virtues of the Tao, thus lives under the light of it.

In the text, it can be understood that the ideal general or ruler is someone who does not impose force. This is to say that he does not go against the way of nature for he knows that going against it will only result in chaos. He is someone who never interferes with the ways of nature. Another thing is that the general has in him the virtue of humility. It is indicated above that he does not brag and boast his achievements. He knows how to be contented for what he has achieved. Also, he does what he needs to do and he never aims for anything greater than it. He knows when to stop in achieving things and lands.

The ideal general or ruler may have known a little about the Tao as he is living its said virtues. A little because the Tao cannot be known fully, so its teachings and virtues may be also not be known fully. He knows the virtues or some of the virtues and he follows it for he believes that whatever is contrary to the Tao would soon perish.

Tao Te Ching, 3

Not exalting the gifted prevents quarreling. 

Not collecting treasures prevents stealing. 

Not seeing desirable things prevents confusion of the heart. 

The wise therefore rule by emptying hearts and stuffing bellies, by weakening ambitions and strengthening bones. 

If men lack knowledge and desire, then clever people will not try to interfere. 

If nothing is done, then all will be well.

(Tao Te Ching, 3)

Today, I would try to interpret the above text from the Gia Fu Feng and Jane English translation of the Tao Te Ching.

It could be understood from the text that the wise man or the sage should be empty of the material desires. He should not aim for things that aren't part of the needs of his natural self. The person should not settle or be boxed from the things in the universe. He should have a control over his self and not the other way around. When things over power the self, it will result to greediness thus violating the rule of nature which is not using force to things.

When one is empty of the desires of the stomach, he will prevent his self from the confusions of his mind and heart. He will be more focused on attaining things that are essential to him and not those unnecessary things like those in the material world. Also, he will not be bothered by the people around him as he does not bother them too.

When the person let things happen and does not interfere with it, then all things will be well.

_______
Source
The wisdom of Lao Tzu. Retrieved from http://peacefulrivers.homestead.com/LaoTzu.html

Tao Te Ching, 32

Tao is eternal and has no name.

Though its simplicity seems insignificant, none in the world can master it.

If kings and barons would hold on to it, all things would submit to them spontaneously.

Heaven and earth unite to drip sweet dew.

Without the command of men, it drips evenly over all.

As soon as there were regulations and institutions, there were names (differentiation of things).

As soon as there are names, know that it is time to stop.

It is by knowing when to stop that one can be free from danger.

Analogically, Tao in the world (where everything is embraced by it), may be compared to rivers and streams running into the sea.

(Tao Te Ching, 32)

Today, I would try to interpret the above text from the tropic " Government of Non-Interference ".

In the above text, it can be understood that there is a great emphasis on knowing the Tao. With the Tao, all things may be possible. When a ruler knows the Tao and holds on to it, all his men will follow him and his plans will happen.

The nature of the Tao can also be understood from the text. First nature is that the Tao is hard to be known. It is seemingly insignificant to the world and it is simple in its form that is why it is hard to recognize. Because it is hard to recognize, next nature is that it could not be mastered. No one can fully grasp the nature of the Tao because it is hard to be known. Next nature is that it does not have a name. The word "Tao" is only assigned to have a specification but it really is not its name as the Tao does not assign names. According to Lao Tzu, having names only distinguishes things from other things thus making conflicts between it. Last nature is that the Tao learns when to stop. The stop that is meant here is the pausing and maybe ending of learning things that is in the world. It is stopping the self from striving hard, creating things that only worsen the situation of humankind.

When a person had known the Tao and held on it, all his worries about his life will be gone as he learns how to overcome by the way it has to be, the way of the Tao. All things that may happen in his life will come naturally and spontaneously. He will learn on how to accept the reality of events in his life and on how to deal with them under the influence of the Tao.

Tao Te Ching, 17

The best (rulers) are those whose existence is (merely) known by the people.

The next best are those who are loved and praised.

The next are those who are feared.

And the next are those who are despised.

It is only when one does not have enough faith in others that others will have no faith in him.

[The great rulers] value their words highly.

They accomplish their task; they complete their work.

Nevertheless their people say that they simply follow Nature (Tzu-jan). (Tao Te Ching, 17)

Today, I would try to interpret the above text from the topic " Government of Non-interference ".

It can be understood from the text that the best ruler is that someone who never impose things on his people. He is someone who believes in the capacity of his people thus he does not force them to do what he wants them to do. He gives freedom to his people and because of this he is being loved by them. They support him in his plans. Because of the support of the people, all of the ruler's plans are accomplished. He can do what he wants because he has the support of the people.

Tao Te Ching, 29

When one desires to take over an empire and act on it (interfere with it),

I see that he will not succeed.

The empire is a spiritual thing, and should not be acted on.

He who acts on it harms it.

He who holds on to it loses it.

Among creatures some lead and some follow.

Some blow hot and some blow cold.

Some are strong and some are weak.

Some may break and some may fall.

Therefore the sage discards the extremes, the extravagant, and the excessive. (Tao Te Ching, 29)

Today, I would try to interpret the above text from the topic " Government of Non-interference ".

In the above text, the virtue of non-action can still be seen or understood. It is indicated that when there is force implied in the government, it will not succeed. Meaning, when one interferes with the natural flow of government affairs, the plan will not prosper. It will not be pushed through. The government affairs should be flown naturally.

Another thing is that the empire cannot be interfered with human actions or plans because it is said to be sacred. It is a different entity, different from the humans and so it should be left untouched by humanity.

In the latter part of the text, there is a play of opposites. A sage which is to be the emperor-king should acknowledge these and live with it. He should not try to banish any of it. Therefore, the sage should discard any extremes or any excessive to keep these opposites in action. Also, discarding any excess would govern him in handling or dealing with the empire or the government.

Tao Te Ching, 78

He who suffers disgrace for his country

Is called the lord of the land.

He who takes upon himself the country’s misfortunes

Becomes the king of the empire

(Tao Te Ching, 78)

Today, I would try to interpret the above text from the topic " The Taoist Sage as Philosopher-King ".

In the above text, it can be understood that one of the characteristics of an emperor or a ruler under the Taoist perception is that he should be humble. This is to say that even though he is already a leader, he should be like a normal citizen. He should be living for his people. He should be the one who is after the welfare of the people. As a leader, he should protect them and he should be there for them.

The leader or the emperor should be one with the people. This is to say that he should be aware of the affairs of the people and that they have a say on the affairs of the government. Under the Taoist perception, I believe that they want a government which is not only run by government officials but of the people. The emperor is just the facilitator and whatever turn out this government will have, the leader should be there for his people. He should defend his people for whateve

Tao Te Ching, 66

The great rivers and seas are kings of all mountain streams

Because they skillfully stay below them.

That is why they can be their kings.

Therefore, in order to be the superior of the people,

One must, in the use of words, place himself below them.

And in order to be ahead of the people,

One must, in one’s own person, follow them.

Therefore, the sage places himself above the people and they do not feel his weight.

He places himself in front of them and the people do not harm him.

Therefore the world rejoices in praising him without getting tired of it.

It is precisely because he does not compete that the world cannot compete with him.

(Tao Te Ching, 66)

Today, I would try to interpret the above text from the topic " The Taoist Sage as Philosopher-King ".

The virtue of humility can still be noticed in the above text. The ones who are respected by the people are usually below them. The ones who they follow are behind them. In this way, it can be understood that the sage who governs the people should not be boastful in his position. The leader should not take commands and act as if he is someone above the people. He must carry with him humility and respect towards the people so that when he places himself in front of them, they would not feel that he is acting as a boss taking orders to his men. When the leader is humble enough to listen to his people and act like someone they could trust, everyone will support him and never gets tired of him. His goodness and impartiality will be the basis of the people's support to him. He does what he ought to do and so everything he does goes the way it should be. He does not see competition between other men, he is sincere in his actions and unmindful of the other seeming good acts that would threaten his position.

Synthesis Paper 2.C

What is Philosophy as demonstrated in Ancient Chinese Philosophy by Lao Tzu in the way he characterizes the sage?

Philosophy, as demonstrated by Lao Tzu in the way he characterizes the sage, is reflecting one’s character. It means that one should know the self and what it is capable of doing. Aside from it, reflecting means that it is done by the self even if no one is watching.

In order for one to know the self, Lao Tzu said that one should reflect on the self. Reflection here is to be detached from the demands of humanity and focus more on the demands of nature. This is to say that the person should find the core or the roots of his self. He should be more attentive on the things he claims to know and the way he lives his life. Reflecting is examining whether the self has accord to the ways of nature or to the ways of man.

Taoism says that one should follow the ways of nature and in order to know whether the person has followed it, he should at least empty his self of the things he knows from humanity. Meaning he should unlearn the ways of humanity which is always fast tracking things and pretending to be someone or somebody he is not. By the way of unlearning, the person will see the bigger picture other than humanity which is the universe. He then sees the how nature works which is being steady and stable. According to Lao Tzu, the way to the Tao is to practice the way of nature, so when one has found the ways of nature, he should live in relation to it.

Since the person has followed the ways of nature and that he has detached his self from the ways of humanity, he learns or understands better the things that are essential to him. He keeps everything which is important and throws out the unnecessary.

Aside from knowing the ways of the nature and recognizing the more valuable things, another thing that reflection does to the person is being aware of his capabilities. This is to say that through reflection, he has come to know his strengths and weaknesses. Since the person is following the ways of nature, he does what he is capable of doing in the way it must be. He does not boast what he can do and does not call the attention of the people. The person is efficient in doing the things he ought to do. He isn’t anymore fascinated with the things in the human world. He knows himself very well that he knows what he needs.

The person who is following the ways of nature acts on the things he needs to do. One of the characteristic of nature is that, as what I have indicated above, does not boast its self and do not call for any attention. Therefore, the person following the ways of nature does not also boas itself. Because of this, he is more efficient in doing his tasks. He lets everything else flow naturally the way it is. He is not mindful of the people that might see him and so the people are also not mindful of him.

Philosophy then in this case is reflecting one’s character. This means that one should go back to his roots and follow its ways. In this case, it is following the ways of nature. When one has found his roots, he would have a deeper understanding of his self and he will better know his abilities. One characteristic of nature is that it does not broadcast itself. It does not set itself in the foreground so that everybody will know. It is humble and acts the way it should be. The person, following the nature is and should also be humble. He should do what he needs to do even if no one is watching him.

Knowing the Tao

In the discussion earlier, it was mentioned that the pursuit of the Tao can be made possible when one has known the self. I understood it in a way that the answer to the queries about the reality of the Tao is identified through the capabilities of man. The Tao is not found through other people but through the self. It is the self that can only understand the Tao.

Knowing the self is said to be like a child. It is in the nature of the child that he is innocent of the world and so, in trying to grasp the reality of the world, he asks. It is through asking that he is acquainted with the world. Lao Tzu says that the inquiry done by the child should also be done by grown ups especially those who are in search of the Tao. It is there that the person’s characteristics are revealed to him. It is by that, that he learns to know his self and what he really wants and capable of doing.

The understanding of the reality of the Tao is done through inquiry of the self. It is knowing the self, the characteristics and the capabilities of the self that would help in knowing the Tao. The Tao is not really fully known by a person that is why only the person who inquires and discovers the Tao can be the only one who knows the Tao. It cannot be known through asking people because they may have different interpretations of it and so the person may end up confused. The nature of the Tao is revealed through the person involved in asking.

Tao Te Ching, 63

Act without action.

Do without ado

Taste without tasting.

Whether it is big or small, many or few, repay hatred with virtue.

Prepare for the difficulty while it is still easy.

Deal with the big while it is still small.

Difficult undertakings have always started with what is easy,

And great undertakings have always started with what is small.

(Tao Te Ching, 63)

Today, I would try to interpret the above text from the topic " Following the Way as non-action ".

In the above text, it is still evident that Lao Tzu is teaching about doing ways according to the natural way. He is still up for not going against the natural ways when one is aiming for the Tao. He is still against forcing or imposing the human wants unto the sequence of events.

In the text also, Lao Tzu is saying that those who are aiming for the must prepare. He is saying that following it or searching for it would be difficult. He advises these people to take it slow. They must take the process before knowing the Tao. They must not rush for rushing is forcing things to happen which is unnatural. He reminds these people that they must start with the small and easy at it will help them in their preparation in knowing the Tao. He is also reminding them to not be easily swayed by humanity. They have to stick to what they believe in.

Tao Te Ching, 48

The pursuit of learning is to increase day after day.

The pursuit of Tao is to decrease day after day.

It is to decrease and further decrease until one reaches the point of taking no action.

No action is undertaken, and yet nothing is left undone.

An empire is often brought to order by having no activity (laissez-faire).

If one (likes to) undertake activity, he is not qualified to govern the empire. (Tao Te Ching, 48)

Today, I would like to try to interpret the above text from the topic " Following the Way as non-action ".

According to Ralph Dale, the "activity" that is being meant here is that doing things that is against the way of nature. So, activity is having the use of human intervention to things. Man is manipulating events in nature. He uses force to get the result he wanted which is not the way of nature.

The pursuit of Tao, according to the text, is to decrease day by day. This is to say that man must decrease the attitude of forcing things. He must learn to let things go or flow the way it flows. The man should not interfere with it for it would mean going against the Tao. Aiming for the Tao means letting things go on its natural pace. In the text, it is said "taking no action", meaning man must not control things. He must let the Tao influence things.

Having an "activity" means forcing things to go the way man wants but the pursuit of the Tao is having no action. So, forcing things is not under the influence of the Tao and this will not bring man closer in being acquainted with the Tao. Aiming for the Tao is letting things go on its natural way.

Tao Te Ching, 55

To know harmony means to be in accord with the eternal.

To be in accord with the eternal means to be enlightened.

To force the growth of life means ill omen.

For the mind to employ the vital force without restraint means violence.

After things reach their prime, they begin to grow old,

Which means being contrary to Tao.

Whatever is contrary to Tao will soon perish. (Tao Te Ching, 55)

Today, I would try to interpret the above text from the topic "Knowing the Way as Unlearning".

It was said that the Tao causes or makes things united. It makes them harmonious despite being opposite to others. In the above text, it said that knowing harmony is knowing the eternal, in this case, the Tao. The Tao is constant in its form and actions. It does not change to please the things around it. Knowing what is eternal is to be enlightened by it. This means that the one who aims to know must somehow have the knowledge of the eternal. Knowing the eternal must not come from the teachings of humanity rather on the teachings of nature. Meaning, the person must empty his mind of the biases and prejudices he has known.

The Tao, being the one who provides harmony in things, is in itself harmonious. This is to say that the Tao has constant actions. As what I have stated, the Tao never change actions to please the things around it. If a thing or person has certain limitations and changes its actions according to its environment, then it is not under the influence of the Tao. Things that are influenced by the Tao is like the Tao, they too are harmonious. Things that are not under the influence of the Tao will have its certain peak, a point wherein it is worn out. When this happen, it will perish. All things that are not of the Tao will not last.

Tao Te Ching, 20

Abandon learning and there will be no sorrow.

How much difference is there between “Yes, sir,” and “Of course not”?

How much difference is there between “good” and “evil”?

What people dread, do not fail to dread.

But, alas, how confused, and the end is not yet.

…

Common folks see differences and are clear-cut;

I alone make no distinctions.

I seem drifting as the sea;

Like the wind blowing about, seemingly without destination.

(Tao Te Ching, 20)

Today, I would try to interpret the above text from the topic " Knowing the way as Unlearning ".

The text is a proof in that Lao Tzu is promoting learning through unlearning. This is to say that a person will learn the ways of nature through unlearning or emptying the self from the teachings formed by humanity. The ways of nature is different from the teachings of humanity.

In the text, Lao Tzu says that there is no harm or there will be no bad effect if a person will try to unlearn his self from the teachings he learned from humanity because their teachings is different from the natural way. As stated as an example, humanity creates division, a distinction between races and kinds. The ways of the Tao, which is the way of nature, is not creating distinctions but creating unity and harmony between creatures. The distinction only creates chaos among them.

Tao Te Ching, 7

Heaven is eternal and Earth everlasting.

They can be eternal and everlasting because they do not exist for themselves,

And for this reason can exist forever (Tao Te Ching, 7)

Today, I would try to interpret the above text.

It is indicated above that the Heaven and Earth are eternal and everlasting because they do not exist for themselves. This means that the idea of the two are not anymore thought of by the people because they are now harmonized by the Tao. Aside from the harmonization of the Tao, the two opposites are not anymore distinguished by man because he understood that opposites are natural and they would always exist. He has learned to let them do their ways and did the unlearning to suspend judgments and prejudices. Because of this, he knew how not to differentiate the opposites.

The two are eternal and everlasting. They do not exist because man has learned not to treat them as contradictory to the other rather as a complementary aspect of the partner. Understanding their existence in that way makes them non existing ideas. In another sense, they exist forever in a way that they are understood by man by their natural idea. Man has learned to suspend his biases over them and tried to understand them by the way they truly are based on their natural idea.

Synthesis Paper 2.B

What is Philosophy as demonstrated in Ancient Chinese Philosophy by Lao Tzu as revealed by the assumptions for a solution?

The Philosophy that is demonstrated in Ancient Chinese Philosophy by Lao Tzu as revealed by the assumptions for a solution is going back or exercising the Natural Law. The Natural Law here includes the original flow of things as it is and the inborn quality of man which is without malice.

In understanding the Natural Law, there are three concepts that is needed to be understood also. The three concepts are the Tao, the opposites, and the Te.

Before I discuss the Natural Law, I would first discuss the first basic concept in which the Natural Law is rooted from.The Tao for Lao Tzu is the origin of the universe. It is the beginning of all things and it is where all things end up to. The nature of Tao is that it is formless. It takes no shape and is intangible but it is from it that the universe is formed. The Tao, as it is formless, cannot be perceived by the senses and because of this, it takes no name. It doesn't have a name because the being may be boxed into one context only. The Tao is eternal and it is improper to box into one context which is the concept of naming. It is just called Tao to have a direct reference.

The being of the Tao is partially unknown to man. Partially because their is a claim of its existence. It is said that the Tao is the source of every other being but the physical appearance or the existence of it is still anonymous. Lao Tzu has said that the Tao is formless but it doesn't mean it isn't there. The Tao exists but its identity is undetermined.  The Tao for Lao Tzu is beyond the perception of man. It something greater than man and its power is beyond man’s imagination. Man is a limited being and the Tao doesn't go below his level just for him to know about it. Man is not the measure of Tao but the nature of Tao itself.  Because of man’s limitation, he may perceive the Tao as nothing but the Tao is so much for man that he fails to recognize it.

Another characteristic of the Tao is that it is impartial meaning it takes no sides. It doesn't care about people. It didn't boast itself to man that it is willing to go lower up to man’s perception. The Tao has its own natural way and it does not change itself just to please man.

The Tao is so great that it doesn't fail to accomplish anything. It completes its matters through the process and sometimes, it is left unnoticed. Even though it has achieved many things, the Tao doesn't call attention. What it does are ordinary things and doesn't take credit for it. It does nothing in excess and it is always enough.

The Natural Law is rooted on the Tao because it is the beginning of everything. It created everything.

Now, going back to the Natural Law, it has two ideas, the natural way of things and the natural self. First is the natural way. In this part, the concept of opposites is being discussed.

The emergence of opposites is normal. The world composes opposites but these opposites do not exist to contradict and negate each other. Each of the opposites contains the other as in the case of the yin and the yang. The other takes part in the formation of the other. It cannot be known without the presence of the other. Despite them being opposites, they still share a sense of sameness that makes them. For example, the long and the short share in the essence of length.

The natural way of the opposites is going on a circular direction. It means that the opposites work through reversal. The other opposite precedes to the other like rain precedes sunshine. One thing about the opposites is that it is only opposite to its partner. It is not opposite to other things. Another interpretation of the reversal is that the opposites always goes back to the Tao. It is done this way because all of them are from the Tao. They are one with the Tao. The Tao is the origin of these things and to it everything shall return. It is the natural way of things. Going on a reversal way.

As what I have said, the emergence of the opposites is normal. Despite the opposite-ness of these things, it still managed to be in harmony with one another.  The invitation for man here is to go on to the natural way of things. That it let things happen. In the case of the opposites, the two are not in contrast with each other. One does not negate the other but instead, it complements it thus creating harmony despite their difference. In man’s life, despite the opposite or contradictions, he should be in tune with it. He should not negate it as it would bring worse scenarios. The man should just let things happen.

Second idea is the natural self. In this part, the concept of the Te is being discussed.

Civilization and education makes man break away from the natural order of things. Man creates his own ways like following a rigid, straight path which only keeps moving forward and does not look on to the past. It is also because of civilization and education that man learns on making preferences over the opposites. The emergence of opposites is natural but because of the prejudice and biases, it makes man think to prefer one over the other.

According to Lao Tzu, man is innately good. Good in the sense that he is innocent of the biases and prejudices. This is the natural self: goodness. Because of civilization and education, man forgets his real and natural self. He starts to create a new self that is based on the demands of the society and not of the Tao. The goodness that is innocence without malice is being replaced by the goodness that is in accordance to humanity. The ways of the Tao doesn't care about the virtues of humanity. It has its own virtue.

The challenge for man here is to be able to go back to the Te or virtue of the Tao which is to be good through innocence without malice. It is going back and knowing the self for the self. The mastery of the self leads man to learn the value of contentment thus does not create desires. Having no desires means not having preferences over things. The Taoist Te, is basically concerned about the development of the person for the benefit of his self.

Therefore, Lao Tzu's Philosophy as revealed by the assumptions for a solution is going back or exercising the Natural Law. The Natural Law should be exercised as it is the way of the Tao. Its ways are of going back to the natural way of things, which is be in harmony with each other despite the opposite-ness, and going back to the natural self, which is being good through innocence without malice.

Tao Te Ching, 2

The sage manages affairs without action (wu-wei)

And spreads doctrines without words.

All things arise, and he does not turn away from them.

He produces them, but does not take possession of them.

He acts, but does not rely on his own ability.

He accomplishes his task, but does not claim credit for it.

It is precisely because he does not claim credit that his accomplishment remains with him. (Tao Te Ching, 2)

Today, I would try to interpret the above text from the topic " Wu Wei and Spontaneity ".

In the previous blog, I stated that I sort of disagree in the fact that the sage can accomplish things without action. Now, I would somehow disagree in my claim. It is now that I understood about the silent transmission. It is wherein all the opposites complement each other and they are being harmonized so that there would be no distinctions to things like there is a concept of beauty because there is a concept of ugly. There would be no divisions among men and all will be at peace with each other. Since all of them are united and there are no distinctions created, then it would be possible for a sage to manage affairs without action. The people are so in tune with every other person that the doctrines are being spread out without the use of words.

All these things are possible because there is no ego that has to be fed up. When each person is in harmony with the others, then it means that he humbled himself and he did not let his prejudices and judgments prevail in his relationship with the others. He did not let his ego overcome his being. The silent transmission is at work as everyone is in tune with others. All the doctrines doesn't have to be imposed or told as the people are already doing it.


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Reference
Dale, R. (2002). Tao te ching: A new translation and commentary. Watkins Publishing: London.

Tao Te Ching, 47

One may know the world without going out of doors.

One may see the Way of Heaven without looking through the windows.

The further one goes, the less one knows.

Therefore the sage knows without going about,

Understands without seeing,

And accomplishes without any action. (Tao Te Ching, 47)

Today, I would try to interpret the above text from the topic " No Knowledge, No Desire ".

From the book of Ralph Dale, which was about the Tao Te Ching, it was said there that Lao Tzu has no trust in understanding things that comes from experience or by perception. From this I interpret his words in a way that Lao Tzu is saying that in order to explain things, one doesn't need to experience all because we do have theories and studies that could explain it. A sage can explain things with the use of these theories and not just basing it all to the person's experiences. The experience of that person may not be true to all and when one explains through it, he may come up to wrong conclusions. An explanation to things must not solely base on the experiences of the person as experience are relative.

In the text, it is saying that one may know things through others explanations. Explanations that are valid, with proofs and not just by perception or mere experience. On the last part though, I disagree in that one can accomplish something without doing anything. I think that Lao Tzu is agreeing with Confucius in a way that the sage for Confucius also doesn't do anything. For him, a sage only inspires people and let man do his part and I think that is what Lao Tzu meant too. I disagree on that as the thing that inspires people is the actions of the sage. It is how truthful he is in his words. That is what inspires people, therefore he accomplishes things because of his actions.

The text is under the topic " No Knowledge, No Desire " because it is in a way letting the sage accepts to his self that he doesn't know anything. His experiences are not sufficient enough to explain everything. When one accepts that he doesn't know, then he will not have a desire to be someone great. He will not boast himself to be someone who knows everything.


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Reference
Dale, R. Tao Te Ching: A New Translation and Commentary. (2002). Watkins Publishing. London.

Tao Te Ching, 7

The sage places himself in the background, but finds himself in the foreground.

He puts himself away, and yet he always remains.

Is it not because he has no personal interests?

This is the reason why his personal interests are fulfilled.

(Tao Te Ching, 7)

Today, i would try to interpret the above text from the topic " No Knowledge, No Desire ".

The sage humbles his self down. He does not boast to whatever he knows. He does not announce his greatness but his greatness announces it for him. It is stated that he places himself in the background yet he finds himself at the foreground. This line proves that no matter how humble the sage may be, his greatness will never be hidden.

"He puts himself away, and yet he always remains"

This line is saying that the sage, being great, does not take all of what he had learned all for himself. He spreads it; he shares it with people. He puts away his personal motives and desires and just share what he has gained. With this, he remains in his self because what he is doing is not for himself but for others. He finds more meaning in what he is doing because he is of pure intention. He remains of who he is because as he shares, he also gets something in return.

This text is part of the topic "No Knowledge, No Desire" because the sage does not have claims to be a sage. He is only said to be sage because of his act. Since, he has knowledge about being a sage, he does not am to be a sage. Although his actions clearly shows he is a sage, the sage doesn't claim to be one making him humble thus his humbleness makes him not desire to be a sage.

Tao Te Ching, 50

Man comes into life and goes out to death.

Three out of ten are companions of life.

Three out of ten are companions of death.

And three out of ten in their lives lead from activity to death.

And for what reason?

Because of man’s intensive striving after life.

I have heard that one who is a good preserver of life will not meet tigers or wild buffalos,

And in fighting will not try to escape from weapons of war.

The wild buffalo cannot butt its horns against him,

The tiger cannot fasten its claws in him,

And weapons of war cannot thrust their blades into him.

And for what reason?

Because in him there is no room for death.

(Tao Te Ching, 50)

Today, I would try to interpret the above text from the topic " No Knowledge, No Desires ".

In the first part of the text, it was mentioned that there are people who live just to die. This is because they are looking forward for their life after death. In here, it can be understood that these people do not care in their present life but just for their after life. In the middle part until the last part of the text, it was mentioned that, in contrast to the first part, these people do not want to die and they are looking forward to their present life. They will do everything just for them to preserve their lives.

Both kinds of men are men who plan their lives. In what I have understood in this chapter, men should not plan ahead or have a motivation in living that is outside the Tao. This is to say that their kind of living should not be rooted by other forces other than the Tao. Having knowledge of what the person's life would be like, he/she would tend to forget about the Tao and focus more on accomplishing his goal which is not rooted in the Tao.

In the discussion, it was said that Taoism does not promote having knowledge and desire about things as it creates distinctions among things and it lets the person go beyond his natural pace. When a person does not have knowledge of what his life would be like, then he wouldn't push himself in achieving it making him stick to his natural ways which is what Taoism promotes.