Chinese classical Taoism and the study of fame

Author: Zhang Jiliang / Country:
Publisher:
Publishing Time: 2004-01-01
Features: The Epistemology of the Concise Edition of the Laozi
Laozi said: "The Dao is ever nameless, the rulers who can keep it will have all things spontaneously transform." (Chapter 1, Section 7 of the Concise Laozi) He believed that keeping the Dao lies in "non-action," in recognizing and adapting to the contradictions of objective things without subjective arbitrariness. If people can keep the Dao, all things will spontaneously submit to their will. He proposed the famous principle of "non-action."
Laozi said: "One can assist the naturalness of all things without daring to act arbitrarily," and "Those who act will fail, those who grasp will lose." (Chapter 1, Section 6 of the same book) He believed that people can only assist the "naturalness of all things" without daring to act arbitrarily. Subjective arbitrariness will lead to obstacles, and stubborn persistence will result in falls. That is to say, there is the movement of objective things, the "naturalness of all things." People's thoughts and actions can only recognize and adapt to this movement. Recognizing the movement of objective things and assisting in adapting to it is called "non-action."
It can be seen that "non-action," "assisting the naturalness of all things without daring to act arbitrarily," is the fundamental principle or principle of Laozi's epistemology. Next, Laozi proposed the concept of 'De'. He said: "Those who possess great De are the epitome of harmony, and harmony is daily, knowing harmony is enlightenment." (Chapter 11 of the same book) "Harmony" is unity through opposition, the unity produced by opposition. When in opposition, one seeks harmony, so harmony is sought; when unified, it is the epitome of harmony. "Harmony" means harmony with people, harmony with things. "Harmony" is a normal state, understanding harmony is called enlightenment. This is a quality of those with great De.
"To govern people and serve heaven, nothing is better than frugality. Only by being frugal can one (early serve). Early serving is called (accumulating great De). Accumulating great De means one cannot be defeated." (Chapter 15 of the same book) That is to say, in governing people and engaging in natural affairs, nothing is better than adopting an analytical attitude. Adopting an analytical attitude means identifying the principles beforehand and submitting to them. This is called accumulating experience continuously. Accumulating experience continuously means one can succeed in all endeavors.
"Those who study gain daily, while those who seek the Dao lose daily. Losing leads to further loss, until non-action is achieved. Non-action means no non-action." (Chapter 16 of the same book) That is to say, those who study knowledge gain daily, and those who seek the Dao analyze daily. Analyze and analyze again, until there is no subjective arbitrariness. Without subjective arbitrariness, nothing in the world is beyond achievement.
"The highest De is like a valley, the greatest clarity is like obscurity, the broadest De is like insufficiency, and the established De is like vulgarity." (Chapter 11 of the same book) That is to say, those with De are like valleys; the most enlightened are like the ignorant; those with broad De are like insufficient; those with sound De are like vulgar. Even if De is abundant, broad, and sound, it must still be like a valley, with a mind as vast as a valley. Even if one is very clear, one must consider oneself ignorant, insufficient, and vulgar. Only in this way can one accept new things and continuously progress.
"Restlessness overcomes cold, tranquility overcomes heat, and clarity is the way to stabilize the world." (Chapter 20 of the same book) "Those who build well do not fall, those who preserve well do not slip away, and their descendants will forever remember them. Cultivating oneself, and one's De becomes true; cultivating one's family, and one's De becomes abundant; cultivating one's village, and one's De becomes long; cultivating one's country, and one's De becomes rich; cultivating the world, (and one's De becomes broad)." (Cultivate the self by the self), (cultivate the family by the family), cultivate the village by the village, cultivate the country by the country, cultivate the world by the world.) That is to say, restlessness can overcome cold, tranquility can overcome heat, and following the principles of nature, all things in the world can be stabilized. Those who build well are steadfast, those who preserve well adapt without deviation, and their descendants will forever remember them.
When cultivating the self, one's experience is true; when cultivating the family, one's experience is abundant; when cultivating the village, one's experience is longer; when cultivating the country, one's experience is rich; when cultivating the world, one's experience is broad. Observe the self according to the self, observe the family according to the family, observe the village according to the village, observe the country according to the country, and observe the world according to the world.
"De" was created by the Shang people. The Book of Shang contains many instances of "De," indicating the need to "revere De" while doubting heaven. The Book of Zhou is the same. Guo Moruo said: "These texts are all written by the hands of the Shang people, just as all the decrees after the Manchus entered the Central Plains were written by the hands of the Han people." (Historical Chapter, People's Publishing House, p. 338) In divination inscriptions, "De" is written as "ci," and there is also "de." Explaining Names: Explaining Language states: "De means 'to obtain,' to obtain the appropriateness of affairs." This clearly defines "De." That is to say, "De" is to obtain, to obtain the appropriateness of handling affairs. Clearly, it is the modern term "experience." Thus, it is a category of epistemology.
Laozi inherited the ancient meaning of the Shang people and enriched and developed it from a philosophical perspective. It does not discuss human ethics or the attributes of specific things but discusses the experience of handling affairs. This is why people must recognize the "naturalness of all things," the laws of objective things, only through "De," through experience. Through "De," through experience, one can recognize the Dao, and then assist and adapt to it through the Dao. This is the second principle of Laozi's epistemology.
One must have foresight, planning, and preparation in doing things, "acting when there is nothing and preparing when there is nothing," and "governing when there is no chaos." (Chapter 9 of the same book) Doing things has its objective standards and a whole process. Laozi said: "To act without acting, to handle affairs without handling them, to taste without tasting. In small and large matters, what is easy will become difficult if not carefully considered. Therefore, the 'sage' always considers things difficult, and thus there will be no difficulties." (Chapter 2 of the same book) That is to say, do not subjectively calculate, do not subjectively act, do not subjectively judge. Start with small matters and do not underestimate things, or great difficulties will arise. Therefore, the "sage" always considers things difficult, and thus there will be no difficulties. This is the third principle of Laozi's epistemology.
Laozi said: "Fame and integrity are more important than life, and life is more important than wealth. What is more harmful, 'gaining' or 'losing'? Gaining may be more harmful, while losing may be beneficial. Therefore, it is said: 'Which is closer, fame or life? Which is more abundant, life or wealth? Which is more harmful, gaining or losing?' Extreme love leads to great expense, and great storage leads to many losses. Therefore, knowing sufficiency brings no disgrace, knowing limits brings no danger, and one can last long." (Chapter 12 of the same book)
"The greatest achievement appears incomplete, the greatest fullness appears like an empty cup, the greatest skill appears clumsy, the greatest achievement appears bent, the greatest straightness appears crooked." (Chapter 19 of the same book) He opposes fullness, sharp edges, and gold and jade filling every corner, as no one can guard it. Pride in wealth and status leads to self-inflicted disasters. Achieve great success but do not claim it, and maintain a humble and simple mindset. (Chapter 14 of the same book) "No crime is greater than excessive desire, no fault is greater than the desire to obtain, no disaster is greater than not knowing sufficiency." (Chapter 13 of the same book) Do not have excessive greed and strive to fulfill it without knowing limits. In this way, many social problems and disasters arise.
Close the door of selfishness and block the openings of evil desires. (Chapter 18 of the same book) Demand that affairs be clear and profound. Be cautious and serious, without prejudice, and not rigid or stagnant. (Chapter 1 of the same book) "When leading the people, be behind them; when behind the people, be above them with words; when above the people, do not harm them; when leading the people, do not harm them." (Chapter 1, Section 2 of the same book) Abandon wisdom, cunning, and deceit, and return to simplicity, "see the simple and preserve the, have few selfish desires and few desires." (Chapter 1, Section 1 of the same book) This is the fourth principle of Laozi's epistemology.
In summary, "non-action," "assisting the naturalness of all things without daring to act arbitrarily"; "De," that everything depends on experience. Through "De," through experience, one can recognize the Dao, and then assist and adapt to it through the Dao; one must have foresight, planning, and preparation, with a whole process; "see the simple and preserve the, have few selfish desires and few desires." This is the fundamental epistemology of Laozi.
The Argumentation Method of the Classical Chinese Daoist System
The content of classical Chinese Daoism is classical Chinese philosophy. Philosophy studies worldview and epistemology, and worldview also includes methodology. Epistemology is derived from worldview and methodology. According to the "body" and "use" view of classical Chinese philosophy, worldview and methodology are the "body," and epistemology is the "use." Therefore, as a whole, philosophy can be said to be a general methodology.
Hegel said: "Method is the consciousness of the form of its own internal movement," and "method is not something different from its object and content, because what pushes it forward is its internal content, the dialectic inherent in the content itself." Here, Hegel speaks of the consistency of worldview and methodology. Undoubtedly, Laozi's philosophy provides a general methodology, which is Laozi's materialism, dialectics, and epistemology.
However, any philosophy has its own method of argumentation when addressing worldview and epistemology. Philosophy is constrained by its methodology. Therefore, the method of philosophical argumentation should also be one of the components of a philosopher's philosophical system.
Laozi's materialism proposed ontology and cosmogeny; Laozi's dialectics proposed the theory of contradictions and the fundamental laws of the universe; Laozi's epistemology proposed the famous principle of "non-action" and the fundamental criteria of cognition. Then, how did Laozi make these arguments? When discussing the basic content of Laozi's philosophy, we have already touched upon this, but here we will elaborate on it independently.
Section on the Argumentation of Ontology
Laozi believed that all things in the world have a unified origin, which is the Dao, the highest category, i.e., matter. Laozi concluded this from the logical understanding of the world. From a logical perspective, all things in the world can be defined and named within a broader name, such as "the Dao can be named" and "names can be named." This is a fundamental fact that people repeat billions of times, and Laozi used this as the basis for his argument.
The Bamboo Slips of Laozi from the Han Tomb of Mawangdui in Changsha, appended with Yi Yin: Nine Masters, states: "The heavens and earth (Dao) have no name, they give birth to all things, and all things are not things. None can be named without two names, this is the way of the heavens and earth (Dao)." (Cultural Relics, Issue 11, 1974) "The heavens and earth (Dao)" is the Dao. That is to say, the Dao gives birth to all things, including living and non-living things. All things are living and non-living things; living and non-living things are things, and none can be named without a broader name. "Material" is the most extensive name, "cannot be named twice," "nameless" is the highest category, i.e., matter. This is the conclusion derived from the deductive and dialectical induction of the basic names "the Dao can be named" and "names can be named." This is the precise ancient interpretation of "nameless, the beginning of all things."
Hegel said: "If you remove all the specifications and forms of a thing, what remains is undetermined matter. Matter is something purely abstract—matter cannot be seen, touched, etc." Laozi called it the Dao, which is Laozi's ontology.