The Natural Humanism of Lao-zi

For taking the Dao of Nature as his point of departure (not to say
spring board), it should be seen that Lao-zi’s philosophy could indeed be
labeled as a kind of natural humanism. On the other hand, it must also
be kept in mind that for his condemnation of the usual way of man as
being contrary to the Dao of Nature, the contrarian character of Lao-zi’s
thought is also not to be overlooked.

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The Contrarianism of Lao-zi
An excerpt from The Six Patriarchs of Chinese Humanism
Author: Peter M.K. Chan
All rights reserved
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Now, before we let Lao-zi and his buffalo out of our sight,
I should like to gather below another string of Lao-zi’s insights
that are too precious to be let go. It is also to show that all his
observations are indeed reflective of the naturalistic and
contrarian character of his thought.

Superior virtue is like water.

It benefits all things without having to compete.
For being in places where people deem low and despicable,
It is very much like Dao.
上善若水。 水善利萬物而不爭，
處 眾 人 之 所 惡 ， 故 幾 於 道 。(Ibid. Section 8)

To fill to overflow is not as good as to stop in time.

Things whetted to their sharpest are not able to last.
When your hall is filled with gold and jade,
They will not be yours to keep.
Wealth with arrogance will lead to ruin.
Withdraw when done is the Dao of Heaven.
持 而 盈 之 ， 不 如 其 已 ﹔揣 而 銳 之 ， 不 可 長 保 。
金 玉 滿 堂 ， 莫 之 能 守 ﹔富 貴 而 驕 ， 自 遺 其 咎 。
功 遂 身 退 ， 天 之 道 也 。(Ibid. Section 9)
1 Author: Peter M.K. Chan
 The Natural Humanism of Lao-zi

One who does not trust others is not to be trusted.

信 不 足 焉 ， 有 不 信 焉 。(Ibid. Section 17)

He who does not boast will long endure.

He who does not compete is invincible.
不 自 矜 ， 故 長 。
夫 唯 不 爭 ， 故 天 下 莫 能 與 之 爭 。(Ibid. Section 22)

To yield is to remain whole; to bend is to return straight.

To be empty is to be fulfilled; to wear out is to be renewed.
To have little is (able) to acquire; to have much is to be confused.
曲則全，枉則直，窪則盈，
敝 則 新 ， 少 則 得 ， 多 則 惑 。(Ibid. Section 22)

To stand is not steady; to climb is not to move forward;

To have an idea is not to be enlightened;
To be self-conceited is not able to shine.
企 者 不 立 ﹔ 跨 者 不 行 ﹔
見 者 不 明 ﹔ 自 是 者 不 彰 ﹔(Ibid. Section 24)

A good traveler leaves no track.

A good speech leaves no flaws.
A good calculator does not need to calculate.
A boltless door that is well shut cannot be opened.
善行無轍跡，善言無瑕謫﹔
善 數 不 用 籌 策 ﹔ 善 閉 無 關 楗 而 不 可 開 ，(Ibid. Section 27)

One who knows others is wise;

He who knows himself is enlightened.
One who overcomes others is powerful;
He who conquers himself is strong.
One who knows to be content is rich.
知人者智，自知者明。
勝人者有力，自勝者強。
知 足 者 富 。 (Ibid. Section 33)

2 Author: Peter M.K. Chan

 The Natural Humanism of Lao-zi

Things may gain by losing, or lose by gaining.

故 物 或 損 之 而 益 ， 或 益 之 而 損 。(Ibid. Section 42)

Those who are strong and violent do not die a natural death.
強 梁 者 不 得 其 死 ，(Ibid. Section 42)

To love obsessively will have to squander.

To hoard excessively will suffer heavy loses.
To be content will suffer no disgrace.
To know when to stop will long endure.
甚 愛 必 大 費 ﹔ 多 藏 必 厚 亡 。
故 知 足 不 辱 ， 知 止 不 殆 ， 可 以 長 久 。(Ibid. Section 44)

What is great may look imperfect, but its utility is not impaired.
What is full may look empty, but its use is not exhaustible.
What is straight may look crooked.
What is skillful may look clumsy.
What is eloquent may seem to stutter.
While silence overcomes anger, cold overcomes heat.
Only tranquility is able to put the world right.
大 成 若 缺 ， 其 用 不 弊 。
大 盈 若 沖 ， 其 用 不 窮 。
大 直 若 屈 ， 大 巧 若 拙 ，大辯若訥。
靜 勝 躁 ， 寒 勝 熱 。 清 靜 為 天 下 正 。(Ibid. Section 45)

There is no disaster greater than being discontent.

There is no vice greater than wanting to possess.
Thus, knowing how to be content
is already sufficient to bring about satisfaction.
禍莫大於不知足﹔咎莫大於欲得。
故 知 足 之 足 ， 常 足 矣 。(Ibid. Section 46)

One who knows does not speak; he who speaks does not know.
知 者 不 言 ， 言 者 不 知 。(Ibid. Section 56)

Prepare for what is difficult while it is easy.

Deal with what is big while it is small….
3 Author: Peter M.K. Chan
 The Natural Humanism of Lao-zi

One who makes rash promises is not trustworthy.

Taking things too easily will encounter many difficulties.
圖 難 於 其 易 ， 為 大 於 其 細 ﹔....
夫 輕 諾 必 寡 信 ， 多 易 必 多 難 。(Ibid. Section 63)

Deal with troubles before they arise.

Put things in order before they become chaotic.
A tree as big as one’s embrace grew from a tiny bud.
A tower of nine stories began with a pile of earth.
The journey of a thousand miles must start from where one stands.
People often failed in their endeavors at about midway.
Nothing will fail if one is cautious from beginning to end.
為 之 於 未 有 ， 治 之 於未亂。
合 抱 之 木 ， 生 於 毫 末﹔
九 層 之 台 ， 起 於 累 土﹔
千 里 之 行 ， 始 於 足 下。
民 之 從 事 ， 常 於 幾 成而敗之。
慎 終 如 始 ， 則 無 敗 事 。(Ibid. Section 64)

Good knights do not have to fight;

Good warriors do not have to look angry.
Good generals do not have to engage;
Good users of man are of service to their subordinates.
This is called the virtue of non-contentiousness.
善 為 士 者 ， 不 武 ﹔善 戰 者 ， 不 怒 ﹔
善 勝 敵 者 ， 不 與 ﹔善 用 人 者 ， 為 之 下 。
是 謂 不 爭 之 德 。 (Ibid. Section 66)

To know that one does not know is superior.

(To think that) one knows when one does not is a disease.
知 不 知 ， 尚 矣 ﹔ 不 知 知 ， 病 也 。(Ibid. Section 71)

To become weak will overcome what is strong,

To become soft will overcome what is hard.
弱 之 勝 強 ， 柔 之 勝 剛 ，(Ibid. Section 78)

True words are not beautiful, and beautiful words are not true.
4 Author: Peter M.K. Chan
 The Natural Humanism of Lao-zi

A virtuous man does not argue, and one who argues is not virtuous.
He who knows (about details) is not broad (in intellect).
One who is broad (in intellect) does not know (about details).
信言不美，美言不信。
善者不辯，辯者不善。
知 者 不 博 ， 博 者 不 知 。(Ibid. Section 81)

As readers can see, despite the fact that Lao-zi was rather
sick and tired of the usual way of man, he was yet caring
enough to offer his views as to how society should be
governed, and what one should watch out for in dealing with
oneself and the world. That marks the humanist temper of his
thought. Further, for taking the Dao of Nature as his point of
departure (not to say spring board), it should also be seen that
Lao-zi’s philosophy could indeed be labelled as a kind of
natural humanism. On the other hand, it must also be kept in
mind that for his condemnation of the usual way of man as
being contrary to the Dao of Nature, the contrarian character of
Lao-zi’s thought is also not to be overlooked.

Nevertheless, one critical philosophical point about the

teaching of the Dao Der Jing must now be made. It is that in
spite of its poetic beauty, what is not explained is why any
product of the Dao of Nature, such as Man, should be deemed
as being capable of going counter to the operation of Dao
itself? In other words, if Dao is indeed the wherewithal and
sustainer of all things (in both substance and function), how is
it possible for anything or anyone not to follow the operation of
Dao as such? That is also to say, if the natural egoistic
tendencies and accepted ways of man are indeed contrary to the
Dao of Nature, should it not be construed that it is the nature of
Dao to go counter to itself at some point? Alternatively, should
it be assume that some anti-Dao of sorts is also at work in
Nature? Answers to questions such as these had to wait for the
Daoism of Zhuan-zi to offer some light.

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5 Author: Peter M.K. Chan
 The Natural Humanism of Lao-zi

Peter M.K. Chan is the author of The Mystery of Mind (published 2003),
and Soul, God, and Morality (published 2004). Recently, he has also
competed any work titled The Six Patriarchs of Chinese Humanism
(copyrighted and available in ebooks, but not yet in print).
For details regarding the above, please visit
http://sites.google.com/site/pmkchan/home
http://sites.google.com/site/ancientchinesehumanism/home
http://stores.lulu.com/store.php?fAcctID=4267121
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6 Author: Peter M.K. Chan