Superior Virtue is the Dao itself — undivided, complete, and beyond notions of “virtue” or “gain.” It embodies true integrity without striving. It acts without acting, flows without intention, merging seamlessly with the rhythm of ziran. No analysis taints its purity, no agenda mars its perfection.
“Superior Virtue does not claim virtue, thus it is virtuous.”
The highest virtue does not cling to virtue, and thus truly possesses virtue.
The lesser virtue never loses sight of virtue, and thus has no true virtue.The highest virtue acts effortlessly and without intention;
lesser virtue acts with deliberate effort and purpose.The highest benevolence (ren) acts, yet without ulterior motive;
the highest righteousness (yi) acts, and does so with conscious intent.The highest propriety (li) acts, but when no one responds,
it rolls up its sleeves and forces compliance.Thus, only after the Dao is lost does virtue appear;
after virtue is lost comes benevolence;
after benevolence is lost comes righteousness;
and after righteousness is lost comes propriety.Propriety is the thin veneer of loyalty and sincerity—
and the beginning of disorder.Foreknowledge and cleverness are but the ornaments of the Dao—
and the starting point of folly.Therefore, the true sage dwells in substance, not superficiality;
abides in fruitfulness, not ornamentation.
Thus he discards the latter and embraces the former.
The Way of Superior Virtue
- Acts through non-action devoid of intention.
- Follows ziran — spontaneous naturalness — transcending analysis, judgment, or deliberate choice.
- Merges means and ends; its “purpose” is its very being.
Inferior Virtue
Inferior Virtue, though well-meaning, clings to virtue as an external ideal. It calculates, judges, and strains to “do good,” its efforts betraying a mind still fragmented by desire.
- Clings to virtue as a concept, laboring through analysis, judgment, and effort to “preserve” it.
- Operates with explicit agendas, reflecting fragmented understanding.
Hierarchy of Cultivation or Inferior Virtue
- Benevolence: Firm in purpose but still dualistic.
- Righteousness: Bound by rigid principles.
- Ritual Propriety: Degenerates into empty formalism—”Obsessing over rites, loyalty wanes, chaos begins”.
Benevolence burns with conviction but falters in flexibility. Righteousness hardens into dogma. Ritual, once a vessel of meaning, crumbles into hollow rites, all “how” and no “why.” Thus, the wise return to the Source: “When the Great Dao is forgotten, virtue becomes performance”.
Further Reading
The first chapter of the Dao dej ing (Tao Te Ching) states, “The Tao that can be spoken is not the eternal Tao; the name that can be named is not the eternal name,” distinguishing between the “eternal Tao” (the everlasting way) and the “speakable Tao” (the way defined by human naming). This directly resonates with Chapter Thirty-Eight’s statement: “Superior virtue is not conscious of itself as virtue, therefore it is virtue. Inferior virtue never loses sight of virtue, therefore it is not virtue.” While the first chapter denies the absoluteness of human definitions from an ontological perspective, Chapter Thirty-Eight critiques the hypocrisy of deliberately pursuing “virtue” from an ethical perspective. Together, they point toward the binary opposition between “naturalness” and “artificiality.”
Chapter Eighteen states, “When the great Tao is abandoned, benevolence and righteousness arise. When wisdom and cleverness emerge, great hypocrisy follows,” describing the sequential collapse of ethical norms after society loses the Tao. This aligns entirely with the degenerative logic in Chapter Thirty-Eight: “When the Tao is lost, virtue arises; when virtue is lost, benevolence arises; when benevolence is lost, righteousness arises; when righteousness is lost, ritual arises.” While Chapter Eighteen enumerates the alienation of “benevolence,” “righteousness,” and “wisdom” at the phenomenological level, Chapter Thirty-Eight reveals the hierarchical relationships among “virtue,” “benevolence,” “righteousness,” and “ritual” at the essential level. Together, they form a dual critique of the hypocrisy of social ethics.
Chapter Nineteen proposes, “Eliminate sageliness, abandon wisdom, and the people will benefit a hundredfold. Eliminate benevolence, abandon righteousness, and the people will return to filial piety and compassion,” advocating for the complete abandonment of artificial ethical frameworks. This continues the critique found in Chapter Thirty-Eight: “Ritual is the thinning of loyalty and faithfulness and the beginning of chaos.”
Chapter Thirty-Seven states, “The Tao is ever non-acting, yet nothing is left undone. If rulers can abide by it, all things will transform naturally,” emphasizing governance wisdom that aligns with naturalness. This echoes the governance principle in Chapter Thirty-Eight: “Superior virtue takes no action and has no ulterior motive.”
上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此。
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