In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it).
Though they had boats and carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them.
I would make the people return to the use of knotted cords (instead of the written characters).
They should think their food sweet; their clothes beautiful; their dwellings places of rest; and their common (simple) ways sources of enjoyment.
There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it.
Note
Chapter 80 of the Dao De Jing (Tao Te Ching) is often misinterpreted. Many people interpret it literally, assuming Laozi advocated for breaking up large states and reverting to primitive tribal societies.
On the contrary, Laozi did not promote fragmenting large nations into smaller states. Instead, he proposed maintaining a dialectical unity of size and order within a unified central system. His vision emphasized preventing feudal states or city-states from growing too powerful, thereby threatening other states or the central authority. He believed this balance between unity and diversity would foster greater societal stability.
In Laozi’s ideal society:
- Small states would not fear invasion, because of the central authority would protect them, and thus avoid excessive military development.
- People would live in peace and contentment, free from the need to migrate for survival.
- Individuals would be free from the pursuit of fame and profit, avoiding the creation of unnecessary tools or devices. Instead, they would find fulfillment in simplicity, enjoying abundant food, comfortable clothing, secure homes, and joyful lives.
- Neighboring states would coexist harmoniously, maintaining self-sufficiency rather than interdependence. Their interactions would be marked by mutual respect—close enough to hear each other’s roosters and dogs, yet distant enough to preserve autonomy.
This vision reflects Laozi’s deeper philosophy: stability arises not from domination or division, but from balance, humility, and alignment with the natural order (Dao). His critique of excess power and greed remains profoundly relevant in modern discussions of governance, sustainability, and global harmony.
Further Reading
- Chapter 19: These two chapters are highly consistent in their shared value orientation of returning to a state of natural simplicity. Chapter 19 advocates for “renouncing cleverness and abandoning profit”, while Chapter 80 further depicts a social vision where ingenuity is discarded and knotted cords are used for records. Both emphasize a return to an honest and simple nature.
- Chapters 63 and 64: They resonate with each other in their practical logic of governing through non-action. Chapter 63 proposes “acting through non-action” and “handling affairs through non-interference,” Chapter 64 emphasizes “desiring non-desire,” and Chapter 80 concretizes this philosophy by showcasing the outcomes of governance that does not exalt the worthy or value rare goods.
小國寡民。使有什伯之器而不用；使民重死而不遠徙。雖有舟輿，無所乘之，雖有甲兵，無所陳之。使民復結繩而用之，甘其食，美其服，安其居，樂其俗。鄰國相望，雞犬之聲相聞，民至老死，不相往來。
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