In this particular day I shall
interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 78. In A
Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:
“78. There is nothing softer
and weaker than water,
And yet there is nothing better for attacking hard and
strong things.
For this reason there is no substitute for it.
All the world knows that the weak overcomes the strong and
the soft
overcomes the hard.
But none can practice it.
Therefore the sage says:
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.
Straight words seem to be their opposite.” 1
Firstly, let us discuss the theme of the verse. The theme of the verse revolves around the
Taoist sage as Philosopher-King. Lao Tzu
gives the notion of the Taoist sage as the Philosopher-King. This is because he thinks that the sage,
being equipped with the enlightenment from understanding Tao, can suggest the
necessary course of action in a society.
Since the sage has the full understanding of the course of Nature, then
surely he can suggest actions which can also make other people fashion their
lives in conformity with Nature. In
fashioning one’s life with Nature, one can learn how to be humble, simple, and
content. With these values, a society
can function properly. It functions
properly in the sense that every people can do their responsibilities as natural
and comfortable as they can. In doing their responsibilities in this manner,
the people become happy. It is with this
happiness that people become more productive and efficient, thus, making a
state prosperous.
Let us observe this as we go over the verse. The first to be discussed are the first
seven lines in the verse.
“There is nothing softer and weaker than water,
And yet there is nothing better for attacking hard and
strong things.
For this reason there is no substitute for it.
All the world knows that the weak overcomes the strong and
the soft
overcomes the hard.
But none can practice it. “
Observing the lines above, it can be said that they depict the notion
of “non-action”. They depict the notion
of “non-action” in a sense that it emphasizes the avoidance of overdoing
things. The idea is observed in the
emphasis given on the idea of “soft” and “weak”. This depict “non-action”, for being “soft”
and “weak” make one temper his actions so that he would not harm himself. Being soft or weak makes one see as to what extent
he could prevent injuring himself. This
can be seen in carrying loads. The soft
or weak person, instead of being a hero to carry the loads, lets a strong one
carry it for him. This is because he is
aware of the extent of his capabilities.
This is because he knew that if he overexerted himself, then he would be
injured. In this notion, one can say
that in having a weakened or softened state, one can see actions that are
necessary to do at a moment. It makes
the individual see what is the most appropriate thing to do with the need at
hand.
It is in this sense why the Taoist sage as a ruler is proposed by Lao
Tzu. This is because of the reason that
the Taoist sage is more likely to let the people do what they can in their own
capacity. In his actions, he promotes
“non-action”. He only makes the people
be focused on the necessary things to be done.
He does this by not giving too many rules to be complied, or too many
things to be done. In this way people
can be more efficient and productive.
They become efficient and productive for they do not waste their
strengths on things that are not really necessary in their lives. They become efficient and productive because
they do not overwork themselves in satisfying loads of restrictions imposed by
many laws. Without restricting people
and being paranoid in controlling them, the Taoist sage accomplishes more. He accomplishes more because he is not
burdened by unnecessary things such as desire for power and greed. Without greed and lust for power, he can
utilize his property and other possessions and not injure himself with desire
and be miserable. By not overworking
himself in these aspects, he becomes an efficient ruler. This is because by not doing too much, he
conserves his strength, thus can see appropriate things that can be done. Because he does not do what is unnecessary,
he can preserve the order in the state.
Without doing what is unnecessary, important things are accomplished.
Restrictions, although good in essence, “forces” individuals to do
things that they are not accustomed to.
It makes them do what is “unnatural” for their being. This is because in restrictions, individuals
cannot utilize their skills or capabilities.
Instead, they are boxed in a specific principle, making them compelled
to disobey and cause chaos. Having too
many restrictions, therefore, makes an individual a slave. This is because he is restricted from his
natural pace of doing things. An example
would be in taking care of a dog. When
one puts a leash on the dog, he restricts it.
By restricting the dog, it limits its movements. But when the leash is removed, one can see
that the dog becomes frantic. It crazily
runs from every corner and destroys any clothing or plant it sees. This is because he was restricted into doing
what is “natural” of a dog.
This notion is the same when one imposes too many rules on a
society. Yes, one can see order with the
compliance of the people, but there can never be progress in this sense. This is because the restrictions make the
people unable to use their natural capabilities. This restriction then lets
them breed the feeling of wanting to “get out of the system” and be
“liberated”. If the people were given just
enough right and just rules, then surely order and progress will be achieved. The problem is not about the laws not being
followed, but rather it is because if there are too many laws, people will be
confused what law to follow. Rulers will
be pressured on implementing them. When
there are too many things to do and follow, disorder occurs. This is because people overwork themselves
just to satisfy all the necessary conditions mandated by the laws. The problem with our government today is
that they focus more on passing more laws rather than check the implementation
and impact of the current ones. If they
focused more on how to substantiate the laws by proper implementation, the
state could have been better. Crimes
could have been lessened in that case.
Now let us go to the last lines in the verse.
“Therefore the sage says:
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.
Straight words seem to be their opposite.”
These last lines imply that the person who is humble and reasonable
flexible is worthy to govern a state.
This seemed to describe the characteristics of a Taoist sage as
Philosopher-King. The common flaw of
most political leaders is that eventually, they give in to the temptations of
power and greed. This momentary slip makes them lose control of the state, thus
yielding to disorder and chaos. However,
if the ruler does not have greedy desires, then surely order reigns. This is
because there is no ego that enslaves him. Having no ego to puffer with material
pursuits, no injury to self and to one’s environment will occur. This is because there is no overworking that
is done to satisfy a desire. Without
greed and pride in a ruler, a state flourishes.
This is because a ruler neither takes away anything nor imposes anything
to his subjects illogically. Everything
is in accord with Nature. Being in
accordance with Nature, therefore, this invites peace and order. This is because things are left to function
as they are.
Lao Tzu gives the notion that a ruler, instead of “doing everything”
must rather “do nothing”. This is his
depiction of the Taoist sage as Philosopher-King. This does not imply passiveness in part of the
ruler. Being active as a ruler means
letting the course of nature run its course and lead the citizens to the true
purpose of state and leadership. He draws out in the citizens the best in them
by giving them opportunities to actualize and maximize their talents and skills
for the good of themselves and the state. By this, he transforms them as effective
citizens who are responsible and morally upright. He can also make his citizens happy and
contented. With this contentment, they become instruments of peace and
prosperity. This is because they were
not restricted from the things that they can do and from the things that they
can be.
Proper and effective ruling implies letting the people cultivate
themselves without unnecessary restrictions. It is in letting the people become closer to
their nature that a ruler becomes a true Philosopher-King. He becomes a sage of
true leadership. In this way, both the
citizens and the ruler are mutually participating in the realization of a true
state by simply conforming to what nature is.
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