Simon Williams

Philosophy 1010
Isrealevski
12/1/2015
Morality in the Tao Te Ching

The Tao Te Ching is the only book written by the semi-mythical ancient chinese
philosopher Laozi. It has been a major influence in Eastern philosophy, and has been translated
into hundreds of languages around the world. While philosophical taoism doesnt have codified
ethics or contrived morality, there are elements of the tao te ching that describe how a person
should act. This may be the closest parallel we have to Western morality in philosophical taoism.
There are many accounts of Laozis life, but many believe if he lived, it was during the
warring states period. This tumultuous time in history heavily influenced his philosophy, and
what he saw as the perfect life a person could lead.
The central concept of philosophical taoism is the Tao. Most commonly translated into
English as The Way, it refers to the way of the universe. The Tao pervades all things in our
reality. It is the creator of all, and it is also the force that drives all of creation. It is also
sometimes translated as The One. This translation helps to emphasize the unity of all reality in
the Tao. It is similar to Thomas Aquinas unmoved mover, except instead of being the single
point of creation, it encompasess all of creation.
Cut out the windows and doors
In the house you build;
But the use of the house
Will depend on the space

In the walls that is void. (Poem 7)

This quotation shows that the Tao pervades not only matter, the part of reality that we
humans see and feel, but also parts of reality that may seem not to exist to humans. Space and
void is part of the Tao in equal capacity that existing material belongs to the Tao. The Tao is
undifferentiated, all parts exist in the Tao equally. This sweeping pervasiveness gives the Tao an
ineffable and incomprehensible quality. The Terms we use to refer to the Tao do just that, refer.
The terms do not define the Tao, because it is impossible to construct a definition. Inherit in
defining something, you separate a term from other things by say what it is, and what it is not.
The Tao only is, there is nothing that is not the Tao.
Yin and Yang are used to describe the way nature operates. they separate the qualities of
nature into two categories. Yin refers to qualities associated with shade or darkness. Qualities
associated with Yin are coldness, passivity, femininity, weakness, hiddenness, and negativeness.
Attributes associated with Yang are heat, aggressiveness, masculinity, boldness, light, and the
sky. In the world these forces are always in flux, seeking balance. When Yang takes hold, Yin
will rush in, and when Yin is dominant, Yang will become more powerful.
All things bare the shade on their backs
and the sun on their arms;
by the blending of the breath
from the sun and the shade,
equilibrium comes to the world. (poem 42)
Another central concept is Wu Wei, or do nothing. The Tao Te ching talks at great length
about acting without acting, or doing something by doing nothing. Wu wei encourages people to
not act, when it is unwise. It encourages people to instead of acting by their own accord, to be

still and let the Tao dictate your accord. It encourages people to go with the flow instead of
going against the current in reference to the natural way of the Tao.
According to traditional accounts, Laozi lived during the warring states period in China.
Several small feudal kingdoms were constantly at war with each other. Constant bloodshed rarely
yielded great gains for either of the participants, and it always resulted in great losses. Kings
were motivated by greed and selfishness, and the people followed suit. Laozi is said to have been
the keeper of the archives in his kingdom. This gave him great access to the writings of other
chinese authors, including semi-mythical figures like the Yellow Emperor. He never founded a
school, or taught in an official capacity like the western sophists. Instead he attracted students
and disciples to himself by the virtue of his informal teachings. Eventually he became weary
with the decline of society, and set out to the west. A sentry recognized him and asked him to
write a book before he left. This book was the Tao Te Ching. When he finished, he set out. There
are different accounts of what happened next, but many accounts simply say he was never seen
again.
The turmoil and death integrated into society during Laozis life are reflected in his
philosophy. Throughout the Tao Te Ching people are encouraged to take the path of Yin. Yin is
held above Yang. We see that this is a natural reaction against the society in which he lived. It is
also apparent in his natural distrust for civilized society.
Laozi preaches against the confucian teaching of codified morality and ethics. Life is ever
changing, and codified morals are stiff. This rigidness is in opposition to the Tao.
The mighty Way declined among the people
and then came kindness and morality
...so codes were made to regulate our homes.

The fatherland grew dark, confused by strife:

Official loyalty become the style. (Poem 18)
The Tao Te Ching never lays out a blueprint for action. While it does accept common
moral concepts, like aversion to violence and the importance of honesty, it never lays down a
hard line. Poem 15 places a positive value on cautiousness, watchfulness, modesty, humility,
authenticity, openness, and harmony with the Tao. These Values are further expanded upon and
affirmed throughout the Tao Te Ching.
The king is advised to use caution in restraint when governing the people. Making rash
decisions is inferior, not only to making a thoughtful decision, to making no decision at all. Poem
8 makes reference to the wise men of old, tip-toeing across a frozen lake. In practicing the
principle of wu wei, you should not take the step until you are sure it will be safe to take.
Watchfulness is praised, but especially in accordance to the Tao. A wise ruler, or a wise
man, is attuned to the quiet force of the Tao. He must be free from desires and pride in order to
reveal the will of the Tao, so that he can align his life and actions with it. The will of the Tao
may be the direction it is moving or changing, but it acts without interest or ends of its own.
Along with watchfulness is the value of openness to the Tao. Let go of your own plans,
and remain open to what the Tao drives you to do. The symbol of water is used throughout the
Tao Te Ching to represent openness to the will of the Tao. Water flows along its path without
resistance or complaint.
Modesty and humility are portrayed as essential qualities for a ruler to possess. Greed
stems from the ego, and the separation of the perception of oneself from the Tao. In accepting
one's place in the universe as a part of the Tao, the ego is weakened. The desire to take more for
oneself declines as the gap between oneself and the rest of reality closes. The ruler is advised to

rule without concern for praise or the gratitude of the people. The wise ruler makes the people
think they achieved their goals without his help.
But when good fortune brings good times to all
The land is ruled without publicity. (Poem 65)
The world will gladly help along
The wise man and bare no grudge.
Since he contends not for his own,
The world will not contend with him. (Poem 66)
Humility before the Tao and the weakening of desire can be achieved through, and can
cause, moderation in life. If goods that are hard to obtain are not favored, The people will cease
to turn robbers or bandits. (Poem 3). Wealth, power, and pride Bequeath their own doom.
(Poem 9).
Another value that is encourages is a concept similar to Kierkegaard's authenticity.
People are supposed to act as they would naturally. Spontaneity in human interaction is
encouraged. For Kierkegaard, this was out of respect for the creator. The Tao is a creator, but it
lacks personality or desire for respect. Kierkegaard's god is a jealous god (Exodus 20:5) but the
Tao is not jealous. Instead this value for authenticity can be seen as a reaction against the
confucian constructed public life. Confucian philosophy set a blueprint for each of the six
interpersonal relationships. It dictates specifically how people should treat each other. The six
relations were no more at peace. (Poem 18). Laozi promotes authenticity as an attack against
loyalty to codes and laws because it is a more natural action in accordance to the Tao.
So the wise man will do
What his belly dictates

And never the sight of his eyes.

Thus he will choose this but not that. (Poem 12).
Be done with route learning
And its attendant vexations; (Poem 20).
Laozi is a strong proponent of moral relativism, and a person's ability to act correctly
according to their own personal relationship to the Tao. At the time the Tao Te Ching was
written, there were many schools and teachers trying to form as system of living that would free
oneself from the evils of society. Laozi says that becoming trapped in these rigid systems of rules
and regulations to the way someone acts is one of the evils of society in itself. Society attempt to
tell a man what would be good for him to do, where he should be acting in accordance to his
place in the Tao.
The result of the wise application of these principles is natural action in harmony with the
Tao. The end goal of Taoist teachings are to help people to achieve harmony with the Tao. Living
simply and according to the forces of the natural world. Doing some, while acting little, and
achieving contentment. This is what Philosophical Taoism claims the ideal state of man to be.
The Tao Te Ching helps people to know the ideal way to live their lives, without creating
a rigid codified structure of moral action, unlike many Western religions and philosophies, and
many later Eastern philosophies. The result is one of the most influential pieces of writing in
human history.

Bibliography

Blakney, R., trans. The Way of Life. New York City: Signet, 1955. Print.

 The print version of the Tao Te Ching I used and quoted

throughout.
"Dao De Jing The Way and Its Power." The Way and Its Power. Wengu. Web. 29
Nov. 2015. <http://wengu.tartarie.com/wg/wengu.php?l=Daodejing&no=0>.
I used this website to find more detailed translations when the print
translation fell short.
Soccio, Douglas J. Archetypes of Wisdom. 7th ed. Belmont, Calif.: Wadsworth
Pub., 2007. Print.
"Daoism." Phlosophize This. Audio podcast. Steven West. 9 Aug. 2013. Radio.