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.