One of the issues that Lao-zi did not address explicitly in the Dao Der Jing is this.

Why it is possible for Man, as a product of Nature, to come up with ways that are contrary to the Dao of Nature? In the view of Zhuan-zi, it is because man has failed to preserve his natural temperament. This is due to the fact that the human mind has become obsessed with popular culture and material things.

============================================= Zhuan-zi on Problems of the Human Mind

An excerpt from The Six Patriarchs of Chinese Humanism
Author: Peter M.K. Chan All rights reserved

============================================ With regard to problems of the human mind, Lao-zi was reported in the Book of Zhuan-zi to have said the following. Be careful not to disturb the mind of man. It is the nature of the human mind to push aside its lows so as to get high. When cornered and hurt, it could react either yieldingly soft or uncompromisingly strong. It can become as hot as fire and as cold as ice. It could also turn suddenly to another kind of world (beyond the four seas), become as tranquil as an abbess, or as far reaching as the sky. Only the human mind can be so arrogant and uncontrollable. (
Ibid. Chapter 11)

Thats right, said Zhuan-zi, to have a mind is not altogether a happy and enjoyable affair. Whether in dream-sleep or wide awake, the cognitive elements of mind are engaged in daily combat. Some of them are slow moving, while others are hidden and secretive. Whereas small fears will make one anxious, big ones will make one worry. (
Ibid. Chapter 2) Moreover, happiness and anger, sorrow and joy,

worries and regrets, hope and anxiety, would emerge out of

nowhere. Like mushrooms spouting out of places warm and damp, they would alternate (in the mind) day and night, without our knowing how they actually arise. (
Ibid.)

So, thats what I am -- the very source from which my troubles have come. Without them, there would not be me; and without me, there would be no one to experience them. This ( self is near by, but it does not know why it is like this.
Ibid.) Besides, regardless of whether in conflict or

in harmony with things, this self will pursue its course like a galloping horse incapable of being stopped. This is pitiful indeed! What is also lamentable is that it has to toil without seeing success, and to become wearied and worn without knowing where it is going. (
Ibid.) For all we know, once the body is formed, this self will persist until the end. ( Ibid.)

In view of the above, said Zhuan-zi, questions of the following kind are bound to arise. Is there such a thing as perfect happiness in the world? Is there really some way by which one can enjoy life? What to do and what to rely on? What to avoid and what to adhere to? What to follow and what to discard? What to enjoy and what to abhor? (
Ibid. Chapter 18.)

With respect to this set of existential questions, it is suggested that the reason why people are unhappy must first be understood. When people are overjoyed, they harm their yang. When they are angry, they hurt their yin. When both their yin and yang are in disarray, people are not in tune with the four seasons, and are not able to adapt to the heat of summer or the cold of winter. As a result, their bodies become adversely affected. They lose their temper, feel disconcerted, fail to think positively, and cannot conduct themselves in the proper way. It

is for this reason that various kinds of discord and disharmony have appeared in the world. .... That being the case, how could anyone find time to secure his natural temperaments? (
..... Ibid. Chapter 11)

Moreover, peoples sight is obsessed with colors. Their hearing is obsessed with sounds. Their obsession with humaneness disrupts virtue, and their obsession with righteousness is contrary to principle. Their obsession with propriety is trickery. Their obsession with music is overly indulgent. Their obsession with sagehood is a kind of craft. Their obsession with knowledge is to find faults. None of these eight kinds of obsessions are conducive to securing peoples inborn nature and natural temperaments. (
Ibid.)

It should also be observed that wealth, honor, longevity, and a virtuous name are what the world esteem. To have a comfortable life, good food, beautiful clothes, colors, and music are what people enjoy. What they despise are poverty, disgrace, premature death, and a bad name. What they could not endure is not being able to find rest, with no delicious food to eat, beautiful clothes to wear, pleasure for their eyes, and music for their ears. Those who are deprived of these would feel insecure and worried. How foolish that people should be so concerned about such external things! (
Ibid. Chapter 18.)

Furthermore, it is usually the case that men of wealth would toil and work to accumulate more riches than they could possibly consume. How superfluous are their material concerns! Men of honor would ponder over their virtue day

and night. Such concerns are also without meaning! In short, the life of man is inseparable from worry and care. Even those who are old and senile would continue to worry. How pointless indeed! (
Ibid.)

As a matter of fact, those who think highly of wealth will not give up their enumeration, those who think highly of reputation will not give up their fame; those who endear themselves to power will not share it with other people. With these possessions under their grip, they live in anxiety. Without them, they live in sorrow and grief. (
Ibid. Chapter 14) As it is said, those who lose

themselves in pursuit of something and those who lose their inborn nature under the influence of worldliness have actually put the cart before the horse.
Ibid. Chapter 16) (

And there is what could be referred to as the enslavement of habit. A scholar is not happy when he has nothing to think about. A debater is not happy when discussions are not in order. An examiner is not happy when there is nothing to pick on (or criticize). ... Similarly, a farmer would feel uncomfortable when he does not work in the fields. A merchant would feel uneasy when there is nothing to bargain for in the market place. ... Those who want to be rich would worry about their savings. Those who are ambitious would worry about their authority. Those who are opportunistic are happy only when times are changing. .... The having of such tendencies is as effortless and unalterable as the passage of time. They propel and overwhelm peoples body and mind until the end of their days. This is pitiful indeed! (
...... ......

..... Ibid. Chapter 24)

It is for reason of the above, said Zhuan-zi, that many are overly burdened with worries and concerns from which they cannot escape. Fearing that they could not accomplish anything, their minds are depressed, hung as it were between Heaven and Earth. And for having to deal with conflicts between advantages and disadvantages, such worries and concerns are bound to increase, resulting in the destruction of social harmony. In due course, their psychological states would further deteriorate, and eventually reach the end of their ways. (
Ibid. Chapter 26)

The point that Zhaun-zi was driving at is therefore this: Isnt it lamentable that many common folks and worldly gentlemen of today are forsaking their lives in pursuit for material things? ( Ibid. Chapter 28) They have all deviated from their inborn nature, destroyed their natural temperament, lose their spirit (or mind) and follow the crowd. ( Ibid.
Chapter 25)

Comment: In the view of Zhuan-zi, as readers can see, what makes people unhappy includes not only their material concerns, but also their inability to free themselves from their obsession with material pleasure, success, wealth, honor, fame, and so on. This is how human beings have come to conduct themselves in ways that are contrary to the Dao of Nature. And if I may be allowed to suggest, this is also his answer to a question, which Lao-zi did not address explicitly in the Dao Der Jing. Why it is possible for Man, as a product of Nature, to come up with ways that are contrary to the Dao of Nature? In the view of Zhuan-zi, it is because man has failed to preserve his natural temperament. This is due to the fact that the human mind has become obsessed with popular culture and material things.

========================================================================

Peter M.K. Chan is the author of The Mystery of Mind published 2003, and Soul, God, and Morality published 2004. Recently, he has competed another 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/patriarchsofchinesephilosophy/home http://www.lulu.com/spotlight/petermkchan