Professional Documents
Culture Documents
4PHL
I. INTRODUCTION
master.1 According to the Shiji Lao Tzu was a native of Chu which is
a southern state of the Zhou Dynasty. Lao Tzu’s birth is said, in the
most likely account of it, to have taken place in the third year of king
Ting of the Kau dynasty.2 His family name was Li, private name Er,
and posthumous name Dan.3 Lao Tzu became a curator in the royal
library and it was in that library where Lao Tzu met Kong Zi. Kong Zi
visited Lo-yang because he wants to ask Lao Tzu about the subject
of ceremonies. Lao Tzu was responsible for the Dao De Jing which is
1
Co, Alfredo P. Philosophy of Ancient China, p. 132. University of Santo Tomas publishing house.
2
Muller, Max. The Sacred Books of the East volume 39. Oxford University Press.
3
Co, Alfredo P. Philosophy of Ancient China, p. 132. University of Santo Tomas publishing house.
4
ibid. p. 133
abstract cause, or the initial principle of life and order, to which
II. BODY
The main focus of Lao Tzu was on nature and his learning was
urges man to cease striving for things that are essentially temporary
and evanescent and to realize the wrongs and tyrannies of all that
striving.6
Some says that Taoism was prior to Lao Tzu. According to the
Sacred Books of the East there was Taoism earlier than that of Lao
Ratio, or the Supreme Reason of the Divine being, the creator, and
governor.9
5
Muller, Max. The Sacred Books of the East volume 39. Oxford University Press.
6
Co, Alfredo P. Philosophy of Ancient China, p. 137. University of Santo Tomas publishing house.
7
Muller, Max. The Sacred Books of the East volume 39. Oxford University Press.
8
ibid. p. 12
9
ibid.
Tien is an important aspect for the Tao. The meaning of Tien can be
Heaven and earth are the two great constituents of the cosmos,
owing their origin from the Tao, and acting in harmony with the Tao.
as an adjective. This means that Tien for the Tao is not a God. The
Tao of heaven means the Tao that is Heavenly, the course that is
quiet and undemonstrative, that is free from motive and effort, such
about Tien they do not cogitate a personal God with them. On the
other hand we have the Tao of man which is contrary to the Tao of
heaven. The Tao of man shows will, purpose, effort, till, submitting to
it, it becomes the Tao or way of the sages which in all its action has
and earth. The Tao cannot be named according to the Dao De Jing
10
Muller, Max. The Sacred Books of the East volume 39. Oxford University Press.
11
ibid. p. 16.
because it cannot be captured by humanly definitions. According to
in the Dao De Jing “being before and behind give the idea of one
following another.”12
the preservation of the breath of life’; and Liu Mi, probably of our
longetivity.’14 Lao Tzu on the other hand insisted that the Tao is
Lao Tzu describes some other and kindred results of cultivating the
difficult to accept. Lao Tzu says that ‘he who is skilful in managing his
enters a host without having to avoid buff coat or sharp weapon. The
12
Ibid. p. 48.
13
Ibid. p. 15
14
ibid. p. 23.
rhinoceros finds no place in him into which to thrust its horn, nor the
tiger a place in which to fix its claws, nor the weapon a place to admit
Taoism.15
sixty third chapter he rendered goodness from evil. Lao Tzu said to
taste without discerning any favor, to consider the small as great, and
means that evil must not overcome you but rather you must
overcome evil by using goodness. Lao Tzu also said something about
the state in his Dao De Jing. In the sixty first chapter Lao Tzu said
that ‘ what makes a state great is its being like a low-lying, down
15
Ibid. p. 26
16
ibid.
flowing stream; it becomes the center to which tend all under heaven.
adherents in the other case the procuring favor. The great state only
wishes to unite men together and nourish them while a small state on
the other hand only wishes to be received by, and to serve, the other.
Each gets what they desire but the great state must learn to abase
itself.17
his thirty first chapter that ‘arms, however beautiful, are instruments of
evil omen; hateful, it may be said, to all creatures. They who have the
Tao do not like to employ them.’ Lao Tzu does not really mean that
there must be no war at all but rather Lao Tzu thinks that in waging a
war there must be a good reason for the state. That reason is to
defend itself from danger. Lao Tzu therefore allows defensive wars
In the Dao De Jing it is said that if you embrace the way then
self because without the self disaster and fortune will not occur to
anything because they only occur at the self. Lao Tzu commented
about the rulers and he said that the best rulers are scarcely known
by their subjects. If the rulers have no faith with the people then the
people will be unfaithful to the ruler too. The ruler must not forget the
people because they are an important part of the state. this passage
of Lao Tzu can be compared on the three parts of the state of Meng
Zi. It is also said in there that the people is an important part of the
state.
Lao Tzu said in the eighteenth chapter that when the way is
our sageness and discard our wisdom, it would be better for the
discard our righteousness, the people would again become filial and
the words of man to the words of nature. Lao Tzu said that Nature
says only a few words: High wind does not last long, Nor does heavy
rain. If nature's words do not last Why should those of man? That is
the reason why Lao Tzu said that the Tao cannot be named because
for the fact that words of man are finite but the Tao is not. Lao Tzu
commented about violence and army. Lao said about violence that it
will return to the person. Violence will someday return to the person
who committed it. It is said in the thirtieth chapter of the Dao De Jing
‘Powerful men are well advised not to use violence, For violence has
And lean years follow a great war.’ Armies are the compliment of
violence for Lao Tzu because he believes that armies are tools of
chapter that ‘if you accord with the Way All the people of the world
about knowing. It is said that you will know more if you do not go
outside. And it is said that the more you experience, the less you
know. It is said in chapter forty seven that ‘The sage wanders without
states that ‘Do not control the people with laws, Nor violence nor
where the simplicity of Lao Tzu enters into action. The government
for Lao Tzu must be a simple government he states that ‘The more
laws and taxes there are, the more theft corrupts people.’ According
to Lao Tzu the large state and the small state must both submit to
each other. He said in the sixty first chapter that ‘It is in the interest of
small country to unite and gain patronage; If both would serve their
surround you like a fortress. If you have compassion you can win the
and not pretend that he has no limitations at all. Because those who
accept their limitations are a good person but those who do not
accept their own limitations are a sick person. Lao Tzu also talked
about rebellion and how to prevent it. If you do not want rebellion to
happen in your state then you must treat your people with respect.
Does rulers that are selfish and kills their subjects are the ones who
that it is better that your society is just small and with only few people.
The people must not be dependent on their tools, they must also
III. CONCLUSION
The Dao De Jing contains many events in the human life. No
the present time. There are many things that one can learn in the Dao
De Jing. Morality, politics and social life are all together engraved in
this marvelous classic of Chinese selection. Lao Tzu may not exist or
may exist at all but the fact remains that the Dao De Jing is a great
Nature is the end of all things and nothing is more important but
Bibliography
1. Muller, Max. The Sacred Books of the East volume 39. Oxford
University Press.
Lao-Tzu, Nagarjuna.