Taoist Philosophy

1. Taoist Philosophy

2. First Stage • Yáng Zhū (楊朱/杨朱) • 350 BC • Warring States Period • Society in disorder • Great danger to people • Recommends escape and retirement

3. First Stage • Simple Egoism? Mèngzǐ (孟子) 7a.26 The principle of the philosopher Yang was – “Each one for himself.” Though he might have benefited the whole kingdom by plucking out a single hair, he would not have done it.

4. First Stage • No. Hánfēizǐ (韩非子) 50 Even for the great profit of the whole world, he would not exchange one hair of his leg. ... he is one who despises things and values life. Huáinánzǐ (淮南子) 13 Preserving life and maintaining what is genuine in it, not allowing things to entangle one’s person: this is what Yang Chu established.

5. First Stage • Value one’s own life, despise the world • I have infinite value • So each part of me must have infinite value • The whole world has finite value • So the whole world is less valuable than any part of me

6. First Stage • Value one’s own life, despise the world Lièzĭ (列子) 7 [Meng-Sun Yan said] ‘Supposing by tearing off a piece of your skin, you were to get ten thousand pieces of gold, would you do it?’ Ch’in Tzu said: ‘I would.’ Meng-Sun Yang continued: Supposing by cutting off one of your limbs, you were able to get a whole kingdom, would you do it?’ For a while Ch’in Tzu was silent. Then Meng-Sun Yan said: ‘A hair is unimportant compared with the skin. A piece of the skin is unimportant compared with a limb. But many hairs put together are as important as a piece of skin. Many pieces of skin put together are as important as a limb. A single hair is one of the ten thousand parts of the body. How can you disregard it?’

7. First Stage • Value one’s own life, despise the world Lüshi chūnqiū (呂氏春秋) 1.3 Our life is our own possession, and its benefit to us is very great. Regarding its dignity, even the honor of being emperor could not compare with it. Regarding its importance, even the wealth of possessing the whole world would not be exchanged for it. Regarding its safety, were we to lose it for one morning, we could never again bring it back. These three are points on which those who have understanding are careful.

8. Second Stage • Lǎozǐ (老子) • No external evidence of his existing • Traditional author of Dàodéjīng (道德經) • A compilation • Mostly written in the Warring States Period • Focus on the nature of the Dào • Mysterious and contradictory statements • Understanding must come in steps to Dào

9. Second Stage • First Step to Dào • Make claims about how the world actually is • Use them to justify claims about how a wise man ought to be

10. Second Stage • First Step to Dào • How the world actually is • The only constant is change • Change follows the principle of least effort DDJ 40 Turning back is how the Way moves. Weakness is the means the Way employs

11. Second Stage • First Step to Dào • How a wise man ought to be • Accept that change must occur DDJ 23 A gusty wind cannot last all morning, and a sudden downpour cannot last all day. Who is it that produces these? Heaven and Earth. If even Heaven and Earth cannot go on forever, much less can man. That is why one follows the Way

12. Second Stage • First Step to Dào • How a wise man ought to be • Accept that change must occur • Adopt the principle of least effort DDJ 7 Therefore the sage puts his person last and it comes first Treats it as extraneous to himself and is preserved.

13. Second Stage • Second Step to Dào • Note that following rule systems for actions is not in accord with the principle of least effort • Propose that no such rule system should be followed

14. Second Stage • Second Step to Dào DDJ 19 Exterminate the sage, discard the wise, And the people will benefit a hundredfold; Exterminate benevolence, discard rectitude, And the people will again be filial; Exterminate ingenuity, discard profit, And there will be no more thieves and bandits.

15. Second Stage • Second Step to Dào • Simplicity (Pǔ/pú, 樸) • The ‘Uncarved Block’ DDJ 37 The nameless uncarved block Is but freedom from desire.

16. Second Stage • Second Step to Dào • Simplicity (Pǔ/pú, 樸) • The ‘Uncarved Block’ • Eliminate Desires DDJ 46 There is no crime greater than having too many desires; … Hence in being content one will always have enough.

17. Second Stage • Second Step to Dào • Simplicity (Pǔ/pú, 樸) • The ‘Uncarved Block’ • Eliminate Desires • Act by Not-Action (Wéiwúwéi, 為無為) • Actions are deliberate • They involve the application of rules • Naturally humans find rules hard to apply • So, apply principle of least effort, and don’t apply rules • So what you do is Not an Action

18. Second Stage • Third Step to Dào • Realise paradoxical nature of teaching • ‘Follow this rule: follow no rules.’ • Prescriptive Dào cannot be named • Descriptive Dào cannot exist DDJ 78 The way that can be spoken of Is not the constant way;

19. Third Stage • Zhuāngzǐ (莊子) • 370 – 300 BC • Wrote parts of the book • Chapters 1 to 7 – The ‘inner chapters’

20. Third Stage • Live according to Nature Zhuāngzǐ 8 The duck’s legs are short, but if we try to lengthen them, the duck will feel pain. The crane’s legs are long, but if we try to shorten them, the crane will feel grief. Therefore we are not to amputate what is by nature long, nor to lengthen what is by nature short.

21. Third Stage • Live according to Nature Zhuāngzǐ 8 I think that moralities and etiquette are inhuman. Just think how much distress the man who practises them endures.

22. Third Stage • Live according to Nature • This will lead to success in life • Can this be true? What of injury, disease, old age and death? • Zhuāngzǐ had an answer to this

23. Third Stage • Live according to Nature • Accept the necessity of change Zhuāngzǐ 18 When [my wife] had just died, I could not help being affected. Soon, however, I examined the matter from the very beginning. At the very beginning, she was not living, having no form, nor even substance. But somehow or other there was then her substance, then her form, and then her life. Now by a further change she has died. The whole process is like the sequence of the four seasons, spring, summer, autumn, and winter. While she is thus lying in the great mansion of the universe, for me to go about weeping and wailing would be to proclaim myself ignorant of the natural laws. Therefore I stop.

24. Third Stage • Live according to Nature • Overcome our limited judgements Zhuāngzǐ 2 Everything is something and is good for something. There is nothing which is not something or is not good for something. Thus it is that there are roof slats and pillars, ugliness and beauty, the peculiar and the extraordinary. All these by means of the Dào are united and become one.