Long after Lao-Tzu had written the Tao Te Ching, Aristotle (384-322 BC) devoted extensive efforts to studying nature. In his works, Aristotle adopted a quasi-mechanistic understanding of nature, where event A would lead to outcome B and then C.
Lao-Tzu would have been surprised to learn that Aristotle had studied human nature separately from nature as a whole. In the eyes of Lao-Tzu, nature includes everything, and it behaves according to perennial principles. Those constitute the Tao, and wisdom consists of aligning our actions with the Tao.
Taoists regard the Tao as the energy that drives the universe, but not as an aggressive, despotic force; the Tao is always there and, if we make the effort to perceive its presence and heed its directives, we will save ourselves plenty of trouble.
In chapter 37 of the Tao Te Ching, Lao-Tzu describes how the Tao works: it gets things done without striving; it operates through simplicity, peacefulness and harmony; and it expresses itself through the rhythm of nature.
The Tao and Aristotelian philosophy
Taoist perceive the Tao in the sequence of day and night, in the passing of seasons, and in life and death. Seeds will sprout, grow, bear fruit, and decay according to established patterns. In each of those patterns, the Tao supplies the vital energy.
Aristotle observed the world in order to identify the patterns behind winds, clouds, tides, and other natural phenomena. His goal was to understand physics, botany and biology, so that he could exploit their patterns for practical purposes.
In contrast, Lao-Tzu regarded the Tao as self-sufficient and perfect, as a source of energy that cannot be improved, stopped or manipulated; he wanted to align his actions with the Tao and discard any misaligned elements.
The Aristotelian mind would pursue the study of biology to make plants grow faster and produce larger crops. Taoists just want to understand the Tao, so that they can orient themselves.
If a certain plant species takes five months to sprout, grow and bear fruit, so be it; and if a certain animal species takes six months to reproduce, Lao-Tzu, Yang-Tzu and Chuang-Tzu will accept it without questioning the Tao. They will not complain that nature goes too fast or too slowly.
The Tao Te Ching regards the Tao as something that should not be tampered with. If Taoists want larger crops, they might opt for planting additional seeds, but they will not try to speed up or shortcut the rhythms of nature.
Wu Wei as part of the Tao
Chuang-Tzu acknowledged that he did not understand some aspects of nature, but declared himself willing to accept them. Chuang-Tzu’s underlying idea is that the Tao is prompting all creatures to follow their natural course and their own speed.
Taoists seek to live their best possible life by following the Tao and letting nature run its course. If they find discrepancies between their goals and the Tao, they will adapt their goals.
In chapter 64 of the Tao Te Ching, this strategy is described as addressing problems before they become critical. We should fix them while they are still small and correct the discrepancies with the Tao while they are still manageable.
If we fail to do so, we might have to face dire consequences in the future, not because the Tao is evil, but because it moves forward automatically. The passing of seasons will continue, observed Chuang-Tzu. The Tao does not need to announce its intention or purpose. It simply keeps operating, day and night.
Wu Wei, the Taoist non-action principle, goes hand in hand with the Tao. When we align ourselves with the Tao, we adopt new habits and let go of counterproductive ones. We do things that the Tao requires, and stop doing those that contravene the Tao.
Aristotle never understood Wu Wei because he held a linear view of causality. If we do A, then B will happen. The question is how to do A optimally and choose the most effective timing.
In contrast, Lao-Tzu had figured out that, for following the Tao, not doing is as important as doing. If we want to cultivate land, we should water the seeds, but not too much. If we raise horses, we should feed them well, but by giving them only the sort of food that is suitable for horses.
Chuang-Tzu predicted that, if we fail to respect Wu Wei, the horses might die. If we impose an unnatural lifestyle on horses, they will fall sick and decay.
The Tao will not recriminate us for our misconduct, but the negative consequences will take place anyway; the punishment will be inflicted automatically. The Tao will move forward and drive events to their natural conclusion. For the Tao, it does not matter whether we have acknowledged our errors or not.
The Tao and Pierre de Jean Olivi
Lao-Tzu regarded the Tao as an integrated philosophy that applies to the whole world, including human beings. Taoist principles apply to every aspect of reality, including human behaviour. Individuals, families and society as a whole must align themselves with the Tao, or suffer the consequences.
Few philosophers in history have proposed a system as well integrated as Taoism. For instance, in the field of economics, Lao-Tzu’s observations have proven remarkably precise. In the Tao Te Ching, some chapters depict economic processes with remarkable accuracy.
In France, medieval economists such as Pierre de Jean Olivi (1248-1298) had a grasp of price formation superior to Taoists in ancient China, but lacked the integrated philosophical views that Lao-Tzu had conveyed in the Tao Te Ching.
Almost eighteen centuries separate the Tao Te Ching from the writings of Pierre de Jean Olivi, but the Tao Te Ching gives universal prescriptions that Olivi missed completely.
Olivi made accurate analyses of market prices and the moral aspects of loans, but failed to convey integrated philosophical ideals where his teachings would provide universal guidance.
Lao-Tzu would not have understood the Christian lifestyle embraced by Olivi. How can one integrate such a lifestyle with accurate economic analysis?
Does chapter 64 of the Tao Te Ching arrive at a conclusion similar to the one reached by Olivi in the 13th century? Does not Lao-Tzu warn us against interference? Does he not advise us to let things take their course?
Lao-Tzu was not referring to price formation and the moral aspects of loans, but if we let the Tao operate, we would arrive at conclusions resembling those reached by Olivi. In this area and in other areas of human activity, the Tao can show us the way forward through simplicity, harmony and peacefulness.
If you are interested in putting effective strategies into practice in all sorts of situations, I recommend my book “The Philosophy of Builders.”