All quotes from the Tao Te Ching can be summarised in a short sentence. In fact, this short sentence is enough to sum up the whole Taoist philosophy: If we align our actions with the Tao, we will do well.
Neither Lao-Tzu, nor Yang-Tzu, nor Chuang-Tzu employed this precise wording, nor did they define precisely the meaning of aligning our actions with the Tao.
More often than not, they used the word “Tao” as equivalent to nature. On other occasions, they made it equivalent to truth, honesty, flexibility, peacefulness and self-reliance. In addition, they opposed the word “Tao” to abuse, deceit, manipulation, abuse, aggression, and excessive ambition.
Chapter 33 of the Tao Te Ching contains a warning against excessive ambition. This warning has become one of the best known Taoist quotes: “A man that knows that he has enough, is already wealthy.”
Since the Tao is incompatible with excess ambition, does it mean that Taoist ethics are similar to Christian ethics? No, we should not conflate the Taoist call for moderation and balance with the Christian exhortations to embrace poverty.
The Tao Te Ching and lifestyle
Although chapter 46 of the Tao Te Ching affirms that “the worst misfortune is to always want more,” it is not asking us to sell all our possessions and distribute the proceeds amongst the needy.
While the Gospels characterise poverty as a virtue, Taoism does not. Lao-Tzu, Yang-Tzu, and Chuang-Tzu viewed balance and moderation as means to enhance one’s self-reliance, not as exhortations to embrace the lifestyle of monks.
In contrast to the Christian praise for poverty, chapter 19 of the Tao Te Ching praises simplicity. It advises us to “embrace a simple, modest lifestyle, reduce acquisitiveness, and have few desires.”
Note that I have used the words “reduce acquisitiveness” in place of the old translations “reduce selfishness” or “renounce ambitions.” Those old translations contradict the overall sense of the Tao Te Ching, which condemns excessive ambition, but appreciates the desire to enjoy life.
While Christianity aims at fulfilling God’s plans, the Tao Te Ching aims at earthly serenity and happiness. Lao-Tzu’s advice is meant to generate beneficial results for its practitioners, not to secure them a place in heaven.
Chapter 44 of the Tao Te Ching makes this promise in clear terms. It affirms that “contentment leads to peace of mind.” For Taoist practitioners, the rewards will be tangible and quick. He does not need to wait until final judgement has been passed on his deeds.
The Tao Te Ching and Wu Wei
The Taoist quotes about Wu Wei (the non-action principle) are only second in renown to those about moderation. Chapter 37 of the Tao Te Ching enunciates the non-action principle as follows: “The wise person does nothing, but at the same time, nothing is left undone.”
Similarly, chapter 73 of the Tao Te Ching formulates Wu Wei as follows: “The Tao wins without fighting.” For Western readers, these types of quotes are the most intriguing. How could we ever win if we do not fight? How can we get things done if we do not take action?
Taoist paradoxes are even more intriguing when applied to societal issues. The Aristotelian mind takes for granted that any achievement, even if it consists of convincing other individuals to refrain from doing something, will require decisive action.
Taoist take the opposite approach. The Tao Te Ching affirms in its chapter 17 that “a good leader remains unknown to the people.” The good leader leaves people alone, and as a result, they can live peacefully, prosperously, and happily.
Aristotle (384-322 BC) would not have understood those quotes from the Tao Te Ching. To prove my point, I only need to point to Aristotle’s treatise titled “Politics,” which provides a positive assessment of Solon, the ancient Greek legislator.
Solon (ca. 640-560 BC) was elected “archon” and asked to solve the social and constitutional crisis tearing Athens apart. It was imperative to find a solution to the violent protests against landowners. Thousands of land labourers were participating in those protests, asking to abrogate the existing laws.
The Tao Te Ching and Solon’s laws
The comparison between the Tao Te Ching and Solon’s laws is relevant because they are roughly contemporary. According to tradition, the Tao Te Ching was written in the 6th century BC and Solon’s laws were enacted around 590 BC.
Solon was facing social problems (abuse, inequity, poverty) similar to those existing in ancient China. For addressing those problems, he took actions that sharply contrast with the non-action principle favoured by the Tao Te Ching.
When Solon was elected “archon,” Athens was governed by Draco’s laws. Their simplicity had enabled Athens to remain operational in difficult times, but their strictness could not deal with the sharp increases in population and trade.
According to Draco’s laws, the agricultural land in Athens belonged to the old families, the initial settlers. Everybody else was supposed to work the land and pay rent to the land owners.
If the rent wasn’t paid on time, the land owner had the right to collect the debt by seizing the debtor physically and selling him as a slave.
To render the iniquity even more egregious, Draco’s laws reserved all political and legal rights for the landowners. It’s no wonder that, when Solon was elected “archon,” social conflicts in Athens had become acute.
As far as we know, Lao-Tzu was never asked to solve those sorts of problems in ancient China. I can only assume that they existed, just as they had existed in Mesopotamia, Sumer, Egypt and other ancient civilizations.
How did Solon address the problems? He wrote laws that prohibited seizing the debtor physically if rents were not paid in time. Debts could still be collected by seizing goods, but not by enslaving debtors. Furthermore, Solon’s laws gave tenants a series of political and legal rights.
Effectiveness of the Tao Te Ching
Solon’s laws contributed to Athenian prosperity during the next century. They removed iniquities and enabled economic growth. Many tenants eventually became land owners, artisans and traders, or sailed away to start new Greek colonies.
I find it fair to ask if the Tao Te Ching would have removed social tensions in a similar manner. Would the Athenians have increased their social cohesion and prosperity by implementing the Tao Te Ching? Would its teachings have proved as effective as Solon’s laws?
Twenty-seven centuries have passed since Solon’s laws first came into effect. They solved important problems in the short term, but others remained unsolved. A few generations later, Athens was conquered by Sparta, and its society collapsed.
In contrast, the Tao Te Ching is still here and many people keep studying its quotes. They provide perennial solutions for addressing societal and individual problems, not by imposing new burdens, but by removing unnecessary constraints.
Chuang-Tzu once told the story of a man who was afraid of his shadow. He ran away as fast as he could, but the shadow kept following him. Eventually, he fell dead out of exhaustion, unaware that he could have made his shadow disappear just by standing still under a tree.
Do Solon’s followers not resemble the man in Chuang-Tzu’s metaphor? They try to solve one problem, but in doing so, they leave other problems unresolved. I think that, before imitating Solon, it is worth it to study the Tao Te Ching.
If you are interested in putting effective insights into daily practice, I recommend my book “The 10 Principles of Rational Living.”