I can understand the bewilderment felt by many Westerners when they are first confronted with Taoist ethics. When they ask what virtues Lao-Tzu recommended, they do not expect to hear me say: Taoism is not about virtue; it is about aligning our actions with the Tao.
My short answer will, of course, not suffice them. They will insist that I explain the Taoist virtues in detail. They want me to describe exactly how the followers of Lao-Tzu, Chuang-Tzu and Yang-Tzu are supposed to live.
In those cases, I just quote Chapter 2 of the Tao Te Ching. It says that wise individuals can get things done without taking any action, and that they can teach us the truth without saying a word.
Upon hearing me quote Chapter 2 of the Tao Te Ching, the questioners are likely to roll their eyes and walk away. How is it possible, they will think to themselves, that Taoists lead their lives without having a strict ethical code? How can one lead a virtuous life without adopting a rigid definition of virtue?
Indeed, I can understand their bewilderment, but I must say that it’s caused by their narrow expectations, not by any flaw or deficiency in Taoism. The followers of Lao-Tzu do care about virtue, but regard virtues as elements derived from the Tao, not as primordial ethical obligations.
Lao-Tzu’s conception of ethics
Lao-Tzu came up with a philosophy that recommends living in accordance with the Tao, that is, living in accordance with natural law. Taoism revolves around a simple, straightforward ethical command, upon which all virtues are built.
In contrast to other philosophies or religions, Taoists do not regard virtues as supernatural commands. If they choose to be modest, soft-spoken and live inconspicuously, it’s because they consider those traits aligned with the Tao.
What makes Taoism even more intriguing is that Taoists will rarely bother to condemn people who display a pretentious and arrogant behaviour.
Taoist view haughtiness and insolence as vile, but they will rarely walk to the culprit and reprimand him for his obnoxious behaviour. Instead, they will steer away from that person and let the Tao (natural law) inflict the punishment deserved by the wrongful actions.
Does the Tao Te Ching endorse specific virtues? Yes, but its recommendations are meant as mere examples, not as rituals to be followed to the letter. In this respect, we shouldn’t compare the Tao Te Ching to the Christian catechism and its elaborate ethical prescriptions.
The Tao Te Ching compared to Robert Musil’s works
In Chapter 24 of the Tao Te Ching, Lao-Tzu gives a poetic, beautiful description of the Taoist virtues. His recital is meant to focus our attention on the Tao, not on superficial traits that may prove useful in some situations, and counterproductive in others.
Lao-Tzu warns us against going too fast (because we will exhaust our energies), speaking too much (because it may lead to confusion), placing ourselves in the limelight (because it might harm our reputation), and not standing with both feet on the ground (because it will undermine our stability).
Nonetheless, despite its flexible definition of virtue, Taoism is the opposite of selling out. Lao-Tzu called for adherence to the Tao as the cardinal virtue, and predicted dire consequences for individuals who act against the Tao. Those who contravene natural law can expect to pay a high price.
Taoists are not to be compared to the characters in the novel “The Man Without Qualities” by Robert Musil (1880-1942), in the sense that they will not engage in hypocritical, conformist, accommodating behaviour for the sake of career advancement.
Lao-Tzu’s exhortation to follow the Tao is a lifetime calling, not a hobby to be practised occasionally. If we adopt a lifestyle aligned with the Tao, we should do well, even if we commit occasional errors or get lost from time to time.
The role of Wu Wei in Taoist virtue
Ulrich, the hero of Musil’s novel, feels uncomfortable in his social environment because he finds it superficial, hypocritical, and decadent. In contrast, Lao-Tzu does not view an immoral, hostile, or inert environment as an obstacle for leading a proper life.
Chapter 27 of the Tao Te Ching implies that, by following the Tao, we will automatically behave virtuously. As a result of ethical behaviour, our endeavours will have higher chances of success, we will serve as a model to people who seek the truth, and we will keep problems at bay.
Nonetheless, I must hasten to add that Lao-Tzu’s concept of virtue is not obsessive or asphyxiating because of Wu Wei (the non-action or minimal action principle). Chapter 30 of the Tao Te Ching calls us to do what needs to be done and then let it go without agonizing about the results.
Virtue, from the Taoist standpoint, brings its own rewards in a tangible manner without having to wait for the afterlife. Lao-Tzu, Yang-Tzu, and Chuang-Tzu recommended us to align our actions with the Tao simply because that’s the best way to live. If we do so, virtue will take care of itself.
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