In this particular day I shall
interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 21. In A
Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:
“21. The all-embracing quality of the great virtue (te) follows
alone from the
Tao.
The thing that is called Tao is eluding and vague.
Vague and
eluding, there is in it the form.
Eluding and
vague, in it are things.
Deep and obscure, in it is the essence.
The essence is very real; in it are evidences.
From time of old until now, its name (manifestations)
ever remains,
By which we may see the beginning of all things,
How do I know that the beginnings of things are so?
Through this (Tao).” 1
Firstly, let us discuss the theme of the verse. The theme of the verse revolves around the “Te”,
or “virtue”. In Fung Yu-Lan’s book “A
Short History of Chinese Philosophy”, he defines the “Te” as follows: “The Te
of a thing is what it naturally is.” 2
Observing from the definition of
Fung, it can be said that the “Te” is what things are originally are. This “virtue” lies beyond the distinctions of
good and evil. It is in this notion
which differ Lao Tzu’s “Te” to the Confucian “Te”. The Confucian “Te” gives primacy to the
distinctions between good actions from bad actions, while the “Te” presented by
Lao Tzu never gives such distinction.
This is because Lao Tzu believed that having such distinction between
good and bad actions makes one rigid.
Being rigid and restricted, one loses his “natural” pace in doing
things. This is because he forces
himself into satisfying these distinctions made in relation to good and bad
actions. This effort in satisfying these
distinctions, however, depicts “overworking”.
It depicts overworking because the individual pushes himself into
accomplishing that superficial demand of the said distinctions between the good
and bad actions.
Let us observe this as we go over the verse.
It can be observed from the
lines in the verse that the “Te” follows from the Tao. This is true, for as defined in the previous
paragraph, the “Te” is described as a thing being “what is naturally is”. The Tao is Nature. It has the characteristics of both the good
and bad things in life. Its movement is
unpredictable, and going against it would only make it lose its “natural”
state. This in turn, can really injure
an individual. The “Te” holds the same
concept of Tao, in the notion of having both of the good things and bad things
in life. For Taoists like Lao Tzu,
people have both goodness and badness within them, which explains why people do
immoral or bad things. This is because of
man’s weakness as part of man’s nature. The badness symbolizes one’s weaknesses. It is a natural human tendency.
What Lao Tzu proposes are ways as to how man could balance the
goodness and the badness within him. He
does not propose to take away the bad nature in man, for it implies taking away
what is “natural” in man. Balancing the
two can make the individual close to that of a sage. Not balancing them however, would result to
misery and chaos in the individual. This failure to balance usually happens when
one starts to have too much desire for something. This is the reason why Lao Tzu encourages
individuals to set their actions and hearts in accordance to Tao, so that they
will not lose their very “Te”. This is
keeping at pace and keeping attuned with the Tao. Setting one’s way of living in accordance to
Tao makes one balance his life. It makes
one’s life tranquil, simple and fulfilled.
It is also living within one’s means.
The concept of “Te” or “virtue” by Lao Tzu proposes a different notion
of the Confucian version. This is
because this “virtue” does not aim to get rid of the other or restrict it. Rather, it aims to balance the goodness and
badness as natural human tendencies within a person. It is the way in which he can actualize himself
in the process. It is a way by which he
can get in touch with his nature. It is
in following the Tao that one can balance his goodness or badness, thus keeping
his “Te” within him.
Lao Tzu’s emphasis on virtue is
simply doing what a person can do best based on his natural capacity. It is balancing his basic and natural
tendencies or inclinations towards goodness or badness. To balance such goodness or badness is an act
towards the realization of “Te.” Avoiding
too much of anything is the most proper attitude to attain a life of virtue or
“Te.” This is recognizing one’s strengths
and weaknesses and acts according to what is right in the process.
2. Fung Yu-Lan, “Lao Tzu”, (New York:
The Free Press, 1948), In A Short History of Chinese Philosophy , 100.
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