The Philosophy Of Laozi (Lao Tzu)

Summary

The video script delves into the enigmatic philosophy of Laozi, the legendary founder of Daoism. It explores the ambiguity surrounding his life and the evolution of his seminal work, the Dao De Jing. The script discusses central concepts like Dao (the Way), De (virtue), Ziran (naturalness), and Wuwei (non-action), which guide individuals toward a life in harmony with the universe's natural order. It also touches on the Dao De Jing's enduring relevance, offering insights on pride, desire, and discrimination, challenging societal and personal values.

Takeaways

• 😇 The philosophy of Laozi is shrouded in mystery, with his life and works being subject to various interpretations, much like Homer's.
• 📚 Laozi's teachings are considered to be a compilation of different legends by some scholars, while others, like Sima Qian, view them as a unified whole.
• 🕰 The Dao De Jing dates back to the 6th century B.C.E., and even by 100 B.C.E., there was little factual evidence about Laozi's life.
• 🏰 Laozi was born in Chu and served as an archival records keeper in the Zhou dynasty, possibly meeting Confucius during this time.
• 📜 After leaving Chu, Laozi met Yin Xi, which led to the creation of the Dao De Jing, initially simply called 'Laozi'.
• 🌟 The Dao De Jing, later known as 'Classic of the Way and Virtue', focuses on the Dao and its expression through virtue, naturalness (ziran), and non-action (wuwei).
• 🌐 The Dao is described as the beginning of all things, an absolute entity and the source of the universe, transcending all beings.
• 💭 The concept of 'Wu' or 'nothingness' is central to understanding the Dao, emphasizing its formless and indescribable nature.
• 🔄 The Dao De Jing suggests that material things are not possible without the Dao, indicating a foundational role in cosmology.
• 🧘‍♂️ 'Ziran' and 'Wuwei' are key concepts for achieving alignment with the Dao, with 'Ziran' representing naturalness and 'Wuwei' representing non-action.
• 🤔 The text calls for recognizing the relativity of knowledge and value, cautioning against discrimination based on perceived superiority or inferiority.
• 🌱 The Dao De Jing promotes a return to natural simplicity and the realization of one's authentic virtue (De), free from desire.

Q & A

What is the nature of Laozi's historical figure status according to the script?

The script suggests that Laozi is a figure shrouded in myth, with some scholars like A.C. Graham arguing that his works are a collection of various legends, while others like Sima Qian present a more unified view of him.

Why is there a lack of consensus on the details of Laozi's life and philosophy?

The script explains that almost every aspect of Laozi's life and philosophy is open to interpretation, and by 100 B.C.E., there was very little factual evidence available to substantiate his life experiences, which contributes to the lack of consensus.

What is the historical context of Laozi's life mentioned in the script?

The script tells us that Laozi was born a native of Chu, a southern state in the Zhou dynasty, where he served as a keeper of archival records at the court, possibly meeting Confucius there.

What significant event in Laozi's life is associated with Yin Xi?

The script indicates that it was after meeting Yin Xi, an official in charge of the northwestern Chinese border, that Laozi wrote the doctrine that would inspire China for thousands of years.

What was the original name of the text that Laozi wrote, and how did it get its current title?

The original name of the text was simply 'Laozi', and it was common practice in early China to name a book after its author. The text later gained the title 'Dao De Jing', which is recognized today.

What does the title 'Dao De Jing' translate to in English, and what is its main concern?

The title 'Dao De Jing' translates roughly to 'Classic of the Way and Virtue'. It is concerned with the Dao, or way, and how it finds expression in virtue, De, especially through naturalness (ziran) and non-action (wuwei).

What is the concept of 'Dao' in the Dao De Jing, and how is it described?

The concept of 'Dao' in the Dao De Jing is described as the beginning of all things, an absolute entity which is the source of the universe. It is nameless, formless, and indescribable, and should not be mistaken for a being but rather as transcendent of all beings.

What is the term 'Wu' used to express in the Dao De Jing, and how does it relate to the concept of 'Dao'?

The term 'Wu' is used to express 'nothingness' or 'non-being' in the Dao De Jing. It is related to the concept of 'Dao' in that it emphasizes the Dao's transcendence and its role as the source of all things.

How does the script interpret the term 'Ziran' in the context of the Dao De Jing?

The term 'Ziran', which can be translated to 'naturalness', is used in the script to describe the workings of the Dao and to provide context for how life should be lived according to the ways of nature.

What is the concept of 'Wuwei' in the Dao De Jing, and how does it differ from complete passivity?

The concept of 'Wuwei', or 'non-action', in the Dao De Jing describes a mode of being or ethical orientation that guides actions away from self-serving deeds and desires. It does not mean complete passivity but rather an active abstention from actions that are contrary to naturalness.

What is the script's view on the Dao De Jing's stance on the relativity of knowledge and value?

The script suggests that the Dao De Jing calls for recognition and understanding of the relativity of knowledge and value, warning against the discrimination based on assumed values, and advocating for a return to a life of natural simplicity.

How does the script describe the relevance of the Dao De Jing today?

The script describes the Dao De Jing as remaining relevant even 3000 years after its creation due to its groundbreaking innovation and formative insight, offering solutions to timeless problems of pride, desire, and discrimination.

Outlines

00:00

📜 The Myth and Mystery of Laozi's Philosophy

This paragraph delves into the enigmatic figure of Laozi, whose life and philosophy are subjects of much debate. Scholars like A.C. Graham suggest that Laozi's works are a compilation of various legends, while others, such as Sima Qian, propose a unified view of Laozi. The paragraph acknowledges the interpretive challenges posed by a text dating back to the 6th century B.C.E., with little factual evidence available even by 100 B.C.E. It outlines Laozi's background as a native of Chu and his role as an archivist, his interactions with Confucius, and his eventual writing of the foundational text known as the 'Dao De Jing'. The text's focus on the Dao and virtue (De), and concepts such as naturalness (Ziran) and non-action (Wuwei), are highlighted, emphasizing the Dao's transcendence and its role as the source of the universe. The paragraph also touches on the ambiguity of the text and its cultural specificity, yet notes its enduring relevance.

05:05

🌿 Embracing the Dao: Ziran, Wuwei, and the Pursuit of Virtue

The second paragraph explores the practical application of Daoist principles, particularly 'Ziran' (naturalness) and 'Wuwei' (non-action), as pathways to align with the Dao. It explains 'Wuwei' not as complete passivity but as an active abstention from self-serving actions, which, when practiced, leads to 'Ziran' and thus to the realization of one's authentic virtue (De). The paragraph also discusses the Dao De Jing's call for recognizing the relativity of knowledge and values, cautioning against the discrimination that arises from assigning value to certain traits or objects. It advocates for a return to natural simplicity and the avoidance of societal and political repercussions that stem from such discrimination. The paragraph concludes by reflecting on the Dao De Jing's enduring insights into timeless issues such as pride, desire, and discrimination, and its challenge to reassess deeply ingrained values in both individual and societal contexts.

Keywords

💡Laozi

Laozi, also known as Lao Tzu, is a central figure in Chinese philosophy, traditionally identified as the author of the Dao De Jing, a foundational text of Daoism. His life is shrouded in mystery, with some scholars suggesting his works are a compilation of various legends. In the video, Laozi's teachings and their impact on Chinese thought are discussed, emphasizing his role in developing the concept of 'Dao' and 'De'.

💡Dao De Jing

The Dao De Jing, also known as the 'Tao Te Ching' in some translations, is a classical Chinese text that is the primary source of Daoist philosophy. It is mentioned in the script as the book that Laozi wrote, which has inspired countless commentaries and deeply influenced Chinese culture. The title translates to 'The Classic of the Way and Virtue,' reflecting its focus on the Dao and the virtue that arises from it.

💡Dao

The concept of 'Dao' (or 'Tao' in some translations) is central to the Dao De Jing and Daoist philosophy. It refers to 'the Way,' which is the natural order of the universe and the guiding principle behind all existence. The script explains that the Dao is indescribable and transcendent, serving as the source of all things and the path that life should follow.

💡De

'De' is a term that translates to 'virtue' in the context of the Dao De Jing. It represents the expression of the Dao in human conduct and is the inherent quality that allows individuals to align with the natural order. The video discusses how 'De' is not an acquired virtue but rather an intrinsic aspect of human nature that can be realized through living in accordance with the Dao.

💡Ziran

'Ziran' is translated as 'naturalness' and is a key concept in the Dao De Jing. It describes the spontaneous and unforced way in which the Dao operates in the world, as well as the ideal state of being for humans. The script uses 'Ziran' to illustrate how living in harmony with nature and the Dao leads to the realization of one's 'De'.

💡Wuwei

'Wuwei,' often translated as 'non-action,' is a principle in Daoism that emphasizes taking no action that is contrary to the natural flow of the Dao. In the script, 'Wuwei' is described as not advocating for complete passivity but rather suggests an active form of non-interference, where one abstains from self-serving actions to achieve a state of 'Ziran'.

💡Yin-Yang

While the script notes that the Dao De Jing's stance on a fully developed yin-yang cosmology is unclear, it does mention the concept as a representation of the interdependence of opposing forces. The principle is used to illustrate the Daoist view that material things would not exist without the Dao, reflecting the balance and harmony inherent in the universe.

💡Non-being

The term 'Wu' is discussed in the script as meaning 'nothingness' or 'non-being.' It is used to describe the Dao's nature as being beyond form and description, emphasizing that the Dao is not a being but rather the transcendent source of all beings and the universe itself.

💡Natural Simplicity

The concept of 'natural simplicity' is related to the Daoist ideal of living in a state of 'Ziran.' The script suggests that by returning to a life of natural simplicity, one can avoid the pitfalls of pride, desire, and discrimination, aligning more closely with the Dao and realizing one's 'De'.

💡Relativity of Knowledge

The Dao De Jing calls for an understanding of the relativity of knowledge and value, as mentioned in the script. This concept challenges fixed notions of beauty, rarity, and worth, advocating for a recognition of the subjective nature of such judgments and their potential social and political consequences.

💡Pride, Desire, and Discrimination

These terms represent the timeless problems that the Dao De Jing addresses. The script suggests that the teachings of the text provide a solution to these issues by encouraging a reevaluation of deeply ingrained values and societal norms, promoting a way of life that is more in tune with the Dao.

Highlights

The philosophy of Laozi is shrouded in mystery, with his life and works being a mix of myth and reality.

Scholars like A.C. Graham view Laozi's works as a compilation of various legends, while others like Sima Qian see a unified figure.

Interpretations of Laozi's life and philosophy are diverse due to the lack of factual evidence from the 6th century B.C.E.

Laozi is believed to have been a native of Chu and served as an archival records keeper at the Zhou dynasty court.

Confucius is said to have met Laozi in Luo Yang to discuss ritual matters.

Laozi's encounter with YinXi at the Chinese border led to the creation of the foundational text for Daoism.

The text initially called 'Laozi' was later renamed 'Dao De Jing', meaning 'Classic of the Way and Virtue'.

The Dao De Jing focuses on the concept of 'Dao' and its expression through 'De' or virtue, especially via naturalness and non-action.

Laozi's teachings emphasize the Dao as the beginning of all things, transcendent and indescribable.

The concept of 'Wu' or 'nothingness' is central to understanding the Daoist cosmology and the relationship between material things and the Dao.

The Dao De Jing suggests that virtue, or 'De', is inherent in all humans and can be realized through naturalness and non-action.

Ziran, or 'naturalness', describes the workings of the Dao and the way life should be lived according to nature.

Wuwei, or 'non-action', is not about passivity but an ethical orientation that guides actions away from self-serving motives.

The Dao De Jing calls for recognizing the relativity of knowledge and the implications of discrimination based on assumed values.

The text encourages a return to natural simplicity and the abolition of distinctions that lead to social and political issues.

Laozi's teachings offer a solution to timeless problems of pride, desire, and discrimination, prompting a reevaluation of societal values.

Despite its ambiguity and cultural specificity, the Dao De Jing remains relevant and influential 3000 years after its creation.

The video aims to illuminate and exalt the greatest philosophical minds and ideas, inviting viewers to subscribe for more.

Transcripts

when examining the philosophy of Laozi it  should not surprise the reader that like  

Homer he is half a myth and only half a man. Some, like A.C. Graham, argue that the works of Laozi  

are but the amalgamation of various different  legends, while others like Sima Qian of the Han  

dynasty subscribe to a more unifying picture of  the old master. Just about every aspect of his  

life and philosophy is open to interpretation,  far too many to expound upon in one video.  

So if the information laid out here is slightly  different than what another has said then know that  

this is par for the course when examining a  text that dates back to the 6th century B.C.E.  

Even by 100 B.C.E very little to no factual evidence  was available to substantiate the life experiences  

of Laozi. We are told that he was born a native  of Chu, a southern state in the Zhou dynasty; here  

he lived for a substantial amount of time even  serving as keeper of archival records at the court.  

It was here, probably, that he met Confucius who is  said to have traveled to Luo Yang for the purpose  

of advising him on certain ritual matters. It was  not until he left Chu and met YinXi, an official  

in charge of the northwestern Chinese border,  that Laozi would write the doctrine that would  

inspire all of china for thousands of years. Upon  its production it was simply called the Laozi,  

to name a book after its author  was common practice in early China. 

It was not until later on that the book would gain  the title which many recognize it by today the Dao  

De Jing, roughly translated to classic of the way  and virtue. It is concerned with the Dao, or way,  

and how it finds expression in virtue, De, especially  through what the text calls naturalness, ziran,  

and non-action, wuwei. After finishing the book  laozi set off, nobody knows where he went, but  

what the old master left behind would inspire  a thousand books of commentary in its honor. 

When we look at the Chinese character for Dao  we find that it suggests heading in a certain  

direction along a path, "the great Dao is very  even," said Laozi, "but people like to take byways." 

Thought of metaphorically we can see that he  alludes to the proper way that life should be  

lived and the methods which lead us to or away  such a way of life. Though it should be known  

that the Dao De Jing is clear and expressing  that this character is no more than a symbol.  

What Dao is cannot be captured by language  it is nameless, formless, and indescribable.  

It is the beginning of all things, an absolute  entity which is the source of the universe.  

Dao should not be mistaken for a being in and of  itself, but rather transcendent of all beings. The  

concept of "Wu" is used here meaning "nothingness"  or "non-being." In terms of Daoist cosmology it is  

unclear whether or not the Dao De Jing promoted  a fully developed yin-yang cosmological theory,  

but what is clear is its intent to demonstrate  simply that two would not be possible without one,  

in other words material things  would not be possible without Dao.

Here we have another term open to many different  interpretations but we will take it to mean  

virtue, and as ambiguous as that may seem it  will serve to make clear its relation to Dao

De is in its essence a response  to the question of human nature,  

what the Dao De Jing seems to be  conveying here is not a virtue  

obtained through conscious effort, but  instead a virtue inherent in all human beings.  

This inherent quality, when fully realized, is  what allows us to better conform to the Dao  

it is through Ziran and Wuwei that we are able  to abolish undesirable traits such as pugnacity  

and acquisitiveness so to uncover the De that lies  beneath. "Ziran" can be roughly translated to mean  

"naturalness" and it serves to describe the workings  of the Dao by emphasizing how the Dao finds  

expression in nature. It also gives us context to  the way that life should be lived according to  

the ways of nature, the further we move away  from a state of naturalness by performing  

self-serving deeds to the end of satiating our  own desires, the further we move away from virtue.  

If Ziran is how we uncover our "De" then "Wuwei" is how  we uncover "Ziran." "Wuwei" is roughly translated to  

"non-action" and what it describes is how we may  achieve naturalness. Though it should be known that  

by "non-action" the Dao De Jing does not mean  complete passivity, but rather an abstinence  

from self-serving actions and desires. While  it is often connected with practices such as  

quietude and emptiness we should think of "Wuwei,"  not as a guide to particular practices, but as  

a mode of being or general ethical orientation  that guides our actions. It is only through the  

application of "Wuwei" that we are able to progress  towards "Ziran" and thus towards alignment with Dao.

the Dao De Jing calls on us to recognize and  understand the relativity of knowledge and value.  

It describes the implications of discriminating  based on the assumed value of a given trait such  

as when we ascribe beauty to one individual and  hideousness to another, or when we ascribe rarity  

to one mineral and worthlessness to another. This  distinction gives rise to discrimination based  

upon inferiority and superiority which can have  all kinds of social and political repercussions.  

It is important to note that what we see here is  not a recommendation to abolish all distinction,  

but rather a recommendation for a return to a  life of natural simplicity. When "Ziran" is complete  

the individual of Dao, finally free from desire,  realizes their authentic De and finds fulfillment.  

Much of what we find in the Dao De Jing is ambiguous  and culturally specific, but its groundbreaking  

innovation and Formative insight allows it to remain  relevant even now roughly 3000 years after its  

creation. It gives to us a defensible solution  to the timeless problems of pride, desire, and  

discrimination; it forces us to evaluate not only  the values which are so deeply ingrained in our  

own consciousness but also the societal values  which guide and dictate so much of our lives.  

If you found this video to be helpful  and would like to see more elaborating  

on eastern and western thought consider  subscribing to the channel, here my  

goal is the illumination and exaltation of  history's greatest philosophic minds and ideas.  

As always thank you for talking  philosophy with me, until next time.