Dao De Jing – Chapter 17

Chapter 17 of the Dao De Jing (Tao Te Ching) establishes a hierarchy of governance where political excellence is measured by its operational invisibility‌.

The highest ruler is one of whom the people are barely aware;
the next best is loved and praised by them;
the next is feared by them;
and the worst is despised by them.

When trust is insufficient, there will be no trust at all.

How tranquil the sage is—how sparing with words!
When his task is accomplished and affairs are settled,
the people all say, “We did it ourselves, naturally.”

Note

Laozi’s political utopia, articulated in the Dao De Jing, proposes a governance model where:

• The ideal ruler embodies primordial integrity, acting with serene discretion‌;
• Government exists as an instrument serving the people, not as a coercive entity‌;
• Political power flows in natural harmony without imposing on civil life‌;
• People and administration coexist in mutual detachment, each following their essential rhythm‌.

In this chapter, Laozi contrasts his political ideal with the “rule by virtue” advocated by Confucians and the “rule by law” promoted by Legalists, considering both inferior‌.

The “rule by virtue” generates public trust and even praise for the ruler—seemingly positive—yet Laozi deems it lesser than “non-interventionist governance”‌. Conversely, the “rule by law,” relying on harsh punishments and oppressive policies, reflects the ruler’s lack of integrity, provoking only fear and avoidance of authority‌.

Laozi vehemently rejects this Legalist approach, interpreting even “rule by virtue” as symptomatic of systemic disturbance‌. For him, optimal governance lies in rulers who “value silence,” avoiding unnecessary decrees. In such a scenario, the people would coexist harmoniously with political power to the point of remaining unaware of their leaders’ identities‌. Laozi acknowledges, however, that this idealized vision—a philosophical “utopia”—did not exist in his era, serving rather as a projection of his thought‌.

太上，下知有之；其次，親而譽之；其次，畏之；其次，侮之。信不足，焉有不信焉。悠兮，其貴言。功成事遂，百姓皆謂我自然。