Selections from the Laozi (Daodejing): On Government - Asia for ...
Selections from the Laozi (Daodejing): On Government - Asia for ...
Selections from the Laozi (Daodejing): On Government - Asia for ...
You also want an ePaper? Increase the reach of your titles
YUMPU automatically turns print PDFs into web optimized ePapers that Google loves.
Prim ar y S our ce Doc um e nt<br />
wi t h Qu e st io n s ( D BQ s)<br />
S E L E C T I O N S F R O M T H E L A O Z I ( D A O D E J I N G ) :<br />
O N G O V E R N M E N T<br />
Int rod uct io n<br />
The book that we know as <strong>the</strong> <strong>Daodejing</strong> is traditionally ascribed to a mysterious character called <strong>Laozi</strong> (“<strong>the</strong> old<br />
master”). As best as we can tell, <strong>the</strong> text was written by several authors over a period of time roughly around <strong>the</strong><br />
third century BCE. The authors of <strong>the</strong> <strong>Daodejing</strong> lived at a time when China consisted of a number of feudal states<br />
nominally under <strong>the</strong> leadership of <strong>the</strong> Zhou Dynasty kings, but actually independent. The feudal states fought with<br />
each o<strong>the</strong>r regularly and engaged in shifting patterns of alliances. When addressing issues of government, <strong>the</strong><br />
authors of <strong>the</strong> <strong>Daodejing</strong> were concerned with <strong>the</strong> problem of how to restore peace, order, and tranquility to <strong>the</strong><br />
world.<br />
Docu m e n t E xc erpt s w it h Q ue s tio n s (Longer selection follows this section)<br />
From Sources of Chinese Tradition, compiled by Wm. Theodore de Bary and Irene Bloom, 2nd ed., vol. 1 (New York: Columbia<br />
University Press, 1999), 80-81, 90-91, 94. © 1999 Columbia University Press. Reproduced with <strong>the</strong> permission of <strong>the</strong> publisher. All<br />
rights reserved.<br />
<strong>Selections</strong> <strong>from</strong> <strong>the</strong> <strong>Laozi</strong> (<strong>Daodejing</strong>): <br />
<strong>On</strong> <strong>Government</strong> <br />
<br />
3 <br />
<br />
… There<strong>for</strong>e <strong>the</strong> ordering of <strong>the</strong> sage <br />
empties <strong>the</strong>ir minds, <br />
fills <strong>the</strong>ir bellies, <br />
weakens <strong>the</strong>ir ambitions, <br />
streng<strong>the</strong>ns <strong>the</strong>ir bones. <br />
He always causes <strong>the</strong> people to be without knowledge, <br />
without desire, <br />
And causes <strong>the</strong> wise ones not to dare to act. … <br />
<br />
57 <br />
<br />
… The more sharp weapons <strong>the</strong> people have, <br />
The more disorder is fomented in <strong>the</strong> family and state. <br />
The more adroit and clever men are, <br />
The more deceptive things are brought <strong>for</strong>th. <br />
Prim ar y S our ce Doc um e nt , wit h Qu e st io n s (D B Q s) on<br />
S E LE C TI O NS F R O M TH E L A O ZI (D A O DEJI N G): O N G O VER N M EN T<br />
The more laws and ordinances are promulgated, <br />
The more thieves and robbers <strong>the</strong>re are. <br />
<br />
80 <br />
<br />
Let <strong>the</strong> state be small and <strong>the</strong> people few. <br />
… <br />
Let <strong>the</strong> people … <br />
… savor <strong>the</strong>ir food and find beauty in <strong>the</strong>ir clothing, <br />
peace in <strong>the</strong>ir dwellings, and joy in <strong>the</strong>ir customs. <br />
Though neighboring states are within sight of one ano<strong>the</strong>r, <br />
And <strong>the</strong> sound of cocks and dogs is audible <br />
<strong>from</strong> one to <strong>the</strong> o<strong>the</strong>r, <br />
People will reach old age and death <br />
and yet not visit one ano<strong>the</strong>r. 1 <br />
<br />
Q ue st io n s:<br />
1. From reading <strong>the</strong>se documents, how do you think that a Daoist ruler would<br />
manage his state? What would it look like?<br />
2. What attitude does <strong>the</strong> author have toward <strong>the</strong> common people?<br />
3. Think about <strong>the</strong> times in which <strong>the</strong> document was produced -- why might<br />
<strong>the</strong> authors have written <strong>the</strong> way <strong>the</strong>y did about <strong>the</strong> way in which <strong>the</strong>y think<br />
a state should be run? How does it contrast to <strong>the</strong> way China was during <strong>the</strong><br />
time when <strong>the</strong>y were writing?<br />
4. Compare <strong>the</strong> authors’ vision of government to those of Confucius and of <strong>the</strong><br />
Legalists. How does <strong>the</strong> vision of <strong>the</strong> <strong>Daodejing</strong> differ <strong>from</strong> those of <strong>the</strong> o<strong>the</strong>r<br />
texts? Are <strong>the</strong>re any similarities?<br />
Lo n g er S e le cti o n<br />
From Sources of Chinese Tradition, compiled by Wm. Theodore de Bary and Irene Bloom, 2nd ed., vol. 1 (New York: Columbia<br />
University Press, 1999), 80-81, 90-91, 94. © 1999 Columbia University Press. Reproduced with <strong>the</strong> permission of <strong>the</strong> publisher. All<br />
rights reserved.<br />
<strong>Selections</strong> <strong>from</strong> <strong>the</strong> <strong>Laozi</strong> (<strong>Daodejing</strong>): <br />
<strong>On</strong> <strong>Government</strong> <br />
<br />
3 <br />
<br />
Do not exalt <strong>the</strong> worthy, <br />
and <strong>the</strong> people will not compete. <br />
<br />
1 According to commentary by Wang Bi, this is because <strong>the</strong>re is nothing <strong>the</strong>y want to acquire. <br />
As ia fo r E du cat ors | Colu m bia U niv ers it y | ht t p:/ /af e. ea s ia.colu m bia. e du Page 2 of 4
Prim ar y S our ce Doc um e nt , wit h Qu e st io n s (D B Q s) on<br />
S E LE C TI O NS F R O M TH E L A O ZI (D A O DEJI N G): O N G O VER N M EN T<br />
Do not value goods that are hard to come by, <br />
and <strong>the</strong> people will not steal. <br />
Do not display objects of desire, <br />
And <strong>the</strong> people’s minds will not be disturbed. <br />
There<strong>for</strong>e <strong>the</strong> ordering of <strong>the</strong> sage <br />
empties <strong>the</strong>ir minds, <br />
fills <strong>the</strong>ir bellies, <br />
weakens <strong>the</strong>ir ambitions, <br />
streng<strong>the</strong>ns <strong>the</strong>ir bones. <br />
He always causes <strong>the</strong> people to be without knowledge, <br />
without desire, <br />
And causes <strong>the</strong> wise ones not to dare to act. <br />
He does nothing (wuwei), and <strong>the</strong>re is nothing that is <br />
not brought to order. <br />
<br />
57 <br />
<br />
Govern <strong>the</strong> state by correctness; <br />
Deploy <strong>the</strong> army by deception; <br />
Acquire <strong>the</strong> empire by taking no action (wushi). <br />
How do I know this is so? <br />
By this. 2 <br />
The more prohibitions <strong>the</strong>re are in <strong>the</strong> world, <br />
The poorer are <strong>the</strong> people. <br />
The more sharp weapons <strong>the</strong> people have, <br />
The more disorder is fomented in <strong>the</strong> family and state. <br />
The more adroit and clever men are, <br />
The more deceptive things are brought <strong>for</strong>th. <br />
The more laws and ordinances are promulgated, <br />
The more thieves and robbers <strong>the</strong>re are. <br />
There<strong>for</strong>e <strong>the</strong> sage says: <br />
I do nothing (wuwei), <br />
And <strong>the</strong> people are trans<strong>for</strong>med by <strong>the</strong>mselves. <br />
I value tranquility, <br />
And <strong>the</strong> people become correct by <strong>the</strong>mselves. <br />
I take no action (wushi), <br />
And <strong>the</strong> people become prosperous by <strong>the</strong>mselves. <br />
I have no desires, <br />
And <strong>the</strong> people of <strong>the</strong>mselves become like uncarved wood. <br />
<br />
<br />
2 Through looking within oneself. <br />
As ia fo r E du cat ors | Colu m bia U niv ers it y | ht t p:/ /af e. ea s ia.colu m bia. e du Page 3 of 4
Prim ar y S our ce Doc um e nt , wit h Qu e st io n s (D B Q s) on<br />
S E LE C TI O NS F R O M TH E L A O ZI (D A O DEJI N G): O N G O VER N M EN T<br />
80 <br />
<br />
Let <strong>the</strong> state be small and <strong>the</strong> people few. <br />
There may be ten or even a hundred times as many implements, <br />
But <strong>the</strong>y should not be used. <br />
Let <strong>the</strong> people, regarding death as a weighty matter, <br />
not travel far. <br />
Though <strong>the</strong>y have boats and carriages, none shall ride in <strong>the</strong>m. <br />
Though <strong>the</strong>y have armor and weapons, none shall display <strong>the</strong>m. <br />
Let <strong>the</strong> people return once more to <strong>the</strong> use of knotted ropes. 3 <br />
Let <strong>the</strong>m savor <strong>the</strong>ir food and find beauty in <strong>the</strong>ir clothing, <br />
peace in <strong>the</strong>ir dwellings, and joy in <strong>the</strong>ir customs. <br />
Though neighboring states are within sight of one ano<strong>the</strong>r, <br />
And <strong>the</strong> sound of cocks and dogs is audible <br />
<strong>from</strong> one to <strong>the</strong> o<strong>the</strong>r, <br />
People will reach old age and death <br />
and yet not visit one ano<strong>the</strong>r. 4 <br />
<br />
<br />
3 Tradition has it that knotted ropes were used <strong>for</strong> record‐keeping be<strong>for</strong>e <strong>the</strong> invention of writing. <br />
4 See footnote 1, above. <br />
As ia fo r E du cat ors | Colu m bia U niv ers it y | ht t p:/ /af e. ea s ia.colu m bia. e du Page 4 of 4