The exposition of Chapter 3 of the Dao De Jing has sparked significant controversy. Some scholars argue that Laozi exhibits a passive attitude toward life here, with interpretations even suggesting he advocates policies of stupefying the populace.
Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves;
not to prize articles which are difficult to procure is the way to keep them from becoming thieves;
not to show them what is likely to excite their desires is the way to keep their minds from disorder.
Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones.
He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it).
When there is this abstinence from action, good order is universal.
The concept of Wu Wei (non-action), one of the cornerstones of Laozi’s philosophy, makes its first appearance in this chapter. In fact, Wu Wei constitutes the central theme of this section. Laozi advocates for governance by sages rooted in the principle of non-intervention, asserting that this philosophical approach proves beneficial and effective for both individual development and social order.
The thinker identifies four primary sources of social chaos: obsession with 1) fame, 2) material gain, 3) excessive desires, and 4) superfluous knowledge. To curb these unchecked ambitions, he proposes a dual strategy: on one hand, addressing the basic and legitimate needs of the populace by ensuring material conditions that strengthen their physical health; on the other, fostering a mindset free from vanity and superficial competition.
A crucial aspect of his framework lies in implementing measures to deter the talented from abusing their abilities, ensuring that “the most capable dare not act recklessly.”
Leave a Reply