Tao Te Ching 49

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 49.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“49. The sage has no (fixed) personal ideas.

He regards the people’s ideas as his own.

I treat those who are good with goodness,

And I also treat those who are not good with goodness.

Thus goodness is attained.

I am honest to those who are honest,

And I am also honest to those who are not honest.

Thus honesty is attained.

The sage, in the government of his empire, has no subjective

                view point.

His mind forms a harmonious whole with that of his people.

They all lend their eyes and ears, and he treats them all as infants.” ¹

Firstly, let us discuss the theme of the verse. The theme of the verse revolves around not having too much knowledge and too much desire.  This is because having too much knowledge makes one have an idea of possessing things which are unnecessary to one’s life.  This unnecessary possession poses threat not only to oneself, but also to other people.  This is because it makes others envious, and thus creates the tendency of selfishness. This can lead to stealing and other crimes.  However, if one does not have too much knowledge and desire, then benefit for both an individual and his neighbors can be assured.  Both can live in peace and contentment.  Both can prevent oneself from injury.  This is only possible if one appreciates what he has and starts to live simply.

 Let us go over the first eight lines in the verse.

“The sage has no (fixed) personal ideas.

He regards the people’s ideas as his own.

I treat those who are good with goodness,

And I also treat those who are not good with goodness.

Thus goodness is attained.

I am honest to those who are honest,

And I am also honest to those who are not honest.

Thus honesty is attained.”

The notion of not having too much knowledge and too much desire is expressed in the very notion of unselfishness.  This is because knowing too much, which leads to desire, usually points back to the self. Possessing things usually benefit the self, nothing else.  But without too much knowledge and desire, one rids the attitude of being self-centered.  Since the individual has no personal take on anything, he can be more efficient and prevents injury.  He becomes efficient for he accepts and does things not for selfish desire.  He accepts criticisms and appreciates the work of others.  Having no selfishness makes one rid of the distinction between a good or bad person.  An unselfish man treats everyone equally, no matter how crude his behavior might be, because he is not thinking of any personal gain.  People prioritize distinctions because they think about themselves. This selfish thinking is depicted in prioritizing one’s reputation by driving away people with bad character.  Lao Tzu does not approve of such action.  This is because it will only worsen the case.  Hate will only deepen, and this will cause quarrels among people.  This results to disorder.  This becomes possible by the moment the individual prioritizes himself before anything else.

The solution therefore is to not think of oneself too much.  Thinking about one’s safety is fine, but overly thinking about it results to ruin.  By being selfless, one can see the other side of supposed to be “bad” persons.  This is because the other does not feel repulsed by any ego.  Rather, he feels tranquil because of the welcoming presence posed by a selfless person.  Being selfless makes one attain goodness and honesty.  This is because he rids himself out of classifications and distinctions among people, treating them equally.

 The sage is a person of wisdom.  He considers all with respect. He accepts them without condition. Having no distinctions between good and bad persons makes one do his duties more naturally.  This is because there is no presupposed distinction to fulfill.  Not having the trouble to restrict one’s action between a “good” and “bad” person makes one more effective and attuned with his nature.

Let us continue to the remaining lines in the verse.

“The sage, in the government of his empire, has no subjective

                view point.

His mind forms a harmonious whole with that of his people.

They all lend their eyes and ears, and he treats them all as infants.”

These lines represent the application of the value of not having too much knowledge and too much desire in ruling an empire.  Not having any selfish goal or interest makes a ruler effective, for he does his work without overdoing himself.  Without any desire to satisfy, an individual can work without stress or fatigue.  Much more, he enjoys his work.  This is all because he has no selfish objective in his heart.  And because he is unselfish, he can see the different sides of a situation, making him see the real problem to solve.  An unselfish ruler is not far from his people, for he does not have grandeur or splendor in his palace. This is because he only has what he needs.  This indirectly helps the people into realizing the value of contentment and simplicity.  All of these were made possible by such an example posed by a selfless ruler.  By being selfless, the people can see the good will he has for the empire, thus evoking their loyalty to him.  

Not having too much knowledge and too much desire can make one appreciate his self and the possessions he has.  It prevents an individual into harming himself, for having no desire implies not overworking.  In the political sense, an effective ruler is the one who thinks less about himself.  In this selfless way of thinking, he becomes more efficient for he can do things naturally.  He can do things naturally for he does not worry or overwork himself over unnecessary desires.  In being selfless he can address the needs of his empire and can see the real root of the problem.  A true ruler does not need an intimidating aura to make the people follow him.  All he needs to do is to show his goodwill by living simply and in content.  In this way the people will learn to be simple and be content, which then can lead to peace and order. 

Source:

   1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 162.