In the Dao De Jing (Tao Te Ching), Laozi repeatedly emphasizes that rulers must practice governance through “non-action” (wu wei or non-coercive governance).
If any one should wish to get the kingdom for himself, and to effect this by what he does, I see that he will not succeed. The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it.
The course and nature of things is such that
What was in front is now behind;
What warmed anon we freezing find.
Strength is of weakness oft the spoil;
The store in ruins mocks our toil.Hence the sage puts away excessive effort, extravagance, and easy indulgence.
Note
Lao Tzu (Laozi) fervently promotes this political ideal, advocating for aligning with the natural course of things and adapting to their intrinsic essence.
This politico-philosophical principle calls for:
- Harmonizing with the natural flow of existence;
- Respecting the inherent nature of all beings.
As this chapter warns:
“Those who seek to dominate the world through force destroy it;
those who try to control it lose it.”
Enlightened rulers who have realized the Dao:
- Avoid extremes in all actions;
- Abstain from excessive ambitions;
- Reject grandiosity and excessive accomplishments.
Further Reading
Chapter Twenty-Nine of the Tao Te Ching centers on the concept of “governing through non-action.” Through propositions such as “the sacred vessel of the world cannot be forced” and “the sage discards extremes, extravagance, and excess,” it elucidates the philosophical idea that governance should align with nature and abandon extreme actions.
Chapter Fifty-Seven criticizes the harm of excessive intervention with the statement, “the more laws and decrees are promulgated, the more thieves and bandits proliferate,” while Chapter Twenty-Nine further clarifies the dangers of forceful action with the phrase “those who act will fail; those who grasp will lose.” Together, they construct the complete theoretical framework of the Daoist principle of “governing through non-action.” Chapter Fifty-Seven proposes “gaining the world through non-interference,” while Chapter Twenty-Nine specifically explains how to achieve governance through non-action by discarding extreme behaviors, such as “extremes” and “extravagance.” Both chapters point toward the governance ideal of “reducing selfishness and desires.”
将欲取天下而为之，吾见其不得已。天下神器，不可为也，不可执也。为者败之，执者失之。是以圣人无为，故无败；无执，故无失。夫物或行或随；或嘘或吹；或强或羸；或载或隳。是以圣人去甚，去奢，去泰。
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