THE BEST OF THE OLL #26

Lâo-ȝze, “The Tao of Governing” (6th century B.C.)

“Therefore a sage has said; I will do nothing (of purpose), and the
people will be transformed of themselves; I will be fond of keeping
still, and the people will of themselves become correct. I will take no
trouble about it, and the people will of themselves become rich; I will
manifest no ambition, and the people will of themselves attain to the
primitive simplicity.”

Lâo-ȝze (6thC B.C.)

The Best of the Online Library of Liberty <oll.libertyfund.org/title/2465>

The Best of Bastiat <oll.libertyfund.org/title/2477>
[March, 2013]

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Editor’s Introduction

Lâo-ȝze (or Laozi) is remembered as the first

philosopher of Taoism. He is often cited as a
contributor to, if not the author of, the Tao-te Ching
“57. In the kingdom the multiplication
(Tâo Teh King), the basic philosophical discourse on
Taoism. His life is shrouded in mystery and legend, but of prohibitive enactments increases the
it is generally accepted that he was active sometime in
the early sixth century B.C. and served as a resident poverty of the people; the more
scholar, called a shih, at the royal court of the Shou. By implements to add to their profit that
the seventh century A.D. he was worshipped as an
imperial ancestor by the T’ang and regarded by the people have, the greater disorder is
commoners as the equivalent of a Western saint, or
there in the state and clan; the more
demigod. Legend says that an aged Lao Tzu upbraided
a young and overconfident Confucius and that the acts of crafty dexterity that men
young man later compared Lao Tzu to a dragon rising
in the sky, riding on the winds and clouds. possess, the more do strange
The following extracts are 16 passages taken from contrivances appear; the more display
the collection of 81 contained in the two books of Tâo
Teh King in this translation from 1891. They are there is of legislation, the more thieves
philosophical maxims designed to guide the actions of and robbers there are.”
"the wise ruler" and they contain a number of
assumptions about how political and economic systems
work which modern day classical liberals find
congenial. These are the idea that world operates
according to natural laws which cannot be violated by
rulers without harming the interests of "their" people;
that order in the world arises spontaneously and that
the best thing the wise ruler can do is step back, not
interfere, and allow these ordering forces to operate by
themselves; that excessive numbers of laws and
regulations create more criminals; that the use of
violence, especially in war, harms the people; that
rulers are faced with a Hayekian "problem of
knowledge" and that sometimes the best thing for them
to do is not to meddle in the affairs of other people.

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“Tao-te Ching (Tâo Teh King)” (6thC are afraid of all around them; grave like a guest (in awe
of his host); evanescent like ice that is melting away;
BC)1 unpretentious like wood that has not been fashioned
into anything; vacant like a valley, and dull like muddy
water.
21. "The Nourishment of the Person."
3. Who can (make) the muddy water (clear)? Let it
be still, and it will gradually become clear. Who can
2.1. All in the world know the beauty of the secure the condition of rest? Let movement go on, and
beautiful, and in doing this they have (the idea of) what the condition of rest will gradually arise.
ugliness is; they all know the skill of the skilful, and in 4. They who preserve this method of the Tâo do
doing this they have (the idea of) what the want of skill not wish to be full (of themselves). It is through their
is. not being full of themselves that they can afford to
2. So it is that existence and non-existence give seem worn and not appear new and complete.
birth the one to (the idea of) the other; that difficulty
and ease produce the one (the idea of) the other; that
“Who can (make) the muddy water
length and shortness fashion out the one the figure of
the other; that (the ideas of) height and lowness arise (clear)? Let it be still, and it will
from the contrast of the one with the other; that the
musical notes and tones become harmonious through gradually become clear. Who can
the relation of one with another; and that being before secure the condition of rest? Let
and behind give the idea of one following another.
3. Therefore the sage manages affairs without movement go on, and the condition of
doing anything, and conveys his instructions without rest will gradually arise.
the use of speech.
4. All things spring up, and there is not one which
declines to show itself; they grow, and there is no claim
made for their ownership; they go through their 17. "The Unadulterated Influence"
processes, and there is no expectation (of a reward for
the results). The work is accomplished, and there is no 17.1. In the highest antiquity, (the people) did not
resting in it (as an achievement). know that there were (their rulers). In the next age they
loved them and praised them. In the next they feared
The work is done, but how no one can see; them; in the next they despised them. Thus it was that
’Tis this that makes the power not cease to be. when faith (in the Tâo) was deficient (in the rulers) a
want of faith in them ensued (in the people).
2. How irresolute did those (earliest rulers) appear,
15. "The Exhibition of the Quality" showing (by their reticence) the importance which they
set upon their words! Their work was done and their
15.1. The skilful masters (of the Tâo) in old times, undertakings were successful, while people all said, ‘We
with a subtle and exquisite penetration, comprehended are as we are, of ourselves!’
its mysteries, and were deep (also) so as to elude men’s
knowledge. As they were thus beyond men’s knowledge,
I will make an effort to describe of what sort they
appeared to be.
2. Shrinking looked they like those who wade
through a stream in winter; irresolute like those who

1Lâo-ȝze, "Tâo Teh King" in The Sacred Books of China. The Texts of Taoism. Part I: The Tao Teh King. The Writings of Kwang Ze Books I-
XVII, trans. James Legge (Oxford University Press, 1891). Chapter: THE TÂO TEH K ING, OR THE TÂO AND ITS
CHARACTERISTICS. <oll.libertyfund.org/title/2272/213658>. Extracts 2-31 come from Part I; and 53-75 come from Part II.

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19. "Returning to the Unadulterated things, and so he does not cast away anything. This is
called ‘Hiding the light of his procedure.’
Influence" 2. The unwrought material, when divided and
distributed, forms vessels. The sage, when employed,
19.1. If we could renounce our sageness and becomes the Head of all the Officers (of government);
discard our wisdom, it would be better for the people a and in his greatest regulations he employs no violent
hundredfold. If we could renounce our benevolence measures.
and discard our righteousness, the people would again
become filial and kindly. If we could renounce our
artful contrivances and discard our (scheming for) gain, 29. "Taking no Action"
there would be no thieves nor robbers.
2.
29.1. If any one should wish to get the kingdom
Those three methods (of government)
for himself, and to effect this by what he does, I see that
Thought olden ways in elegance did fail he will not succeed. The kingdom is a spirit-like thing,
And made these names their want of worth to veil; and cannot be got by active doing. He who would so
But simple views, and courses plain and true win it destroys it; he who would hold it in his grasp
Would selfish ends and many lusts eschew.
loses it.
2. The course and nature of things is such that
“If we could renounce our sageness
What was in front is now behind;
and discard our wisdom, it would be
What warmed anon we freezing find.
better for the people a hundredfold. If Strength is of weakness oft the spoil;
The store in ruins mocks our toil.
we could renounce our benevolence and
discard our righteousness, the people Hence the sage puts away excessive effort,
extravagance, and easy indulgence.
would again become filial and kindly. If
we could renounce our artful
30. "A Caveat against War"
contrivances and discard our
(scheming for) gain, there would be no 30.1. He who would assist a lord of men in
harmony with the Tâo will not assert his mastery in the
thieves nor robbers.”
kingdom by force of arms. Such a course is sure to
meet with its proper return.
2. Wherever a host is stationed, briars and thorns
27. "Returning to Simplicity.” spring up. In the sequence of great armies there are
sure to be bad years.
3. A skilful (commander) strikes a decisive blow,
27.1. The skilful traveller leaves no traces of his
and stops. He does not dare (by continuing his
wheels or footsteps; the skilful speaker says nothing that
operations) to assert and complete his mastery. He will
can be found fault with or blamed; the skilful reckoner
strike the blow, but will be on his guard against being
uses no tallies; the skilful closer needs no bolts or bars,
vain or boastful or arrogant in consequence of it. He
while to open what he has shut will be impossible; the
strikes it as a matter of necessity; he strikes it, but not
skilful binder uses no strings or knots, while to unloose
from a wish for mastery.
what he has bound will be impossible. In the same way
4. When things have attained their strong maturity
the sage is always skilful at saving men, and so he does
they become old. This may be said to be not in
not cast away any man; he is always skilful at saving
accordance with the Tâo: and what is not in
accordance with it soon comes to an end.

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 3. In this way the effect will be seen in the person,
“Now arms, however beautiful, are by the observation of different cases; in the family; in
the neighbourhood; in the state; and in the kingdom.
instruments of evil omen, hateful, it 4. How do I know that this effect is sure to hold
thus all under the sky? By this (method of observation).
may be said, to all creatures. Therefore
they who have the Tâo do not like to “In the kingdom the multiplication of
employ them.” prohibitive enactments increases the
poverty of the people; the more
31. "Stilling War"
implements to add to their profit that
31.1. Now ar ms, however beautiful, are the people have, the greater disorder is
instruments of evil omen, hateful, it may be said, to all
there in the state and clan; the more
creatures. Therefore they who have the Tâo do not like
to employ them. acts of crafty dexterity that men
2. The superior man ordinarily considers the left
hand the most honourable place, but in time of war the possess, the more do strange
right hand. Those sharp weapons are instruments of contrivances appear; the more display
evil omen, and not the instruments of the superior
man;—he uses them only on the compulsion of there is of legislation, the more thieves
necessity. Calm and repose are what he prizes; victory
and robbers there are.”
(by force of arms) is to him undesirable. To consider
this desirable would be to delight in the slaughter of
men; and he who delights in the slaughter of men
cannot get his will in the kingdom. 57. "The Genuine Influence"
3. On occasions of festivity to be on the left hand
is the prized position; on occasions of mourning, the
57.1. A state may be ruled by (measures of)
right hand. The second in command of the army has
correction; weapons of war may be used with crafty
his place on the left; the general commanding in chief
dexterity; (but) the kingdom is made one’s own (only)
has his on the right;—his place, that is, is assigned to
by freedom from action and purpose.
him as in the rites of mourning. He who has killed
2. How do I know that it is so? By these facts:—In
multitudes of men should weep for them with the
the kingdom the multiplication of prohibitive
bitterest grief; and the victor in battle has his place
enactments increases the poverty of the people; the
(rightly) according to those rites.
more implements to add to their profit that the people
have, the greater disorder is there in the state and clan;
the more acts of crafty dexterity that men possess, the
53. "The Cultivation (of the Tâo), and more do strange contrivances appear; the more display
the Observation (of its Effects)" there is of legislation, the more thieves and robbers
there are.
3. Therefore a sage has said, ‘I will do nothing (of
53.1. If I were suddenly to become known, and purpose), and the people will be transformed of
(put into a position to) conduct (a government) themselves; I will be fond of keeping still, and the
according to the Great Tâo, what I should be most people will of themselves become correct. I will take no
afraid of would be a boastful display. trouble about it, and the people will of themselves
2. The great Tâo (or way) is very level and easy; become rich; I will manifest no ambition, and the
but people love the by-ways. people will of themselves attain to the primitive
simplicity.’

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 when one knows not what the limit shall be, he may be
the ruler of a state.
58. "Transformation according to 3. He who possesses the mother of the state may
continue long. His case is like that (of the plant) of
Circumstances" which we say that its roots are deep and its flower stalks
firm:—this is the way to secure that its enduring life
58.1. shall long be seen.
The government that seems the most unwise,
Oft goodness to the people best supplies;
That which is meddling, touching everything, 65. "Pure, unmixed Excellence"
Will work but ill, and disappointment bring.
65.1. The ancients who showed their skill in
Misery!—happiness is to be found by its side!
practising the Tâo did so, not to enlighten the people,
Happiness!—misery lurks beneath it! Who knows what but rather to make them simple and ignorant.
either will come to in the end? 2. The difficulty in governing the people arises
2. Shall we then dispense with correction? The from their having much knowledge. He who (tries to)
(method of) correction shall by a turn become
govern a state by his wisdom is a scourge to it; while he
distortion, and the good in it shall by a turn become
who does not (try to) do so is a blessing.
evil. The delusion of the people (on this point) has 3. He who knows these two things finds in them
indeed subsisted for a long time. also his model and rule. Ability to know this model and
3. Therefore the sage is (like) a square which cuts rule constitutes what we call the mysterious excellence
no one (with its angles); (like) a corner which injures no
(of a governor). Deep and far-reaching is such
one (with its sharpness). He is straightforward, but
mysterious excellence, showing indeed its possessor as
allows himself no license; he is bright, but does not opposite to others, but leading them to a great
dazzle. conformity to him.

“The government that seems the most

unwise, Oft goodness to the people best 69. "The Use of the Mysterious (Tâo)."

supplies; That which is meddling,

69.1. A master of the art of war has said, ‘I do not
touching everything, Will work but ill, dare to be the host (to commence the war); I prefer to
be the guest (to act on the defensive). I do not dare to
and disappointment bring.” advance an inch; I prefer to retire a foot.’ This is called
marshalling the ranks where there are no ranks; baring
the arms (to fight) where there are no arms to bare;
59. "Guarding the Tâo." grasping the weapon where there is no weapon to
grasp; advancing against the enemy where there is no
enemy.
59.1. For regulating the human (in our
2. There is no calamity greater than lightly
constitution) and rendering the (proper) service to the
engaging in war. To do that is near losing (the
heavenly, there is nothing like moderation.
gentleness) which is so precious. Thus it is that when
2. It is only by this moderation that there is
opposing weapons are (actually) crossed, he who
effected an early return (to man’s normal state). That
deplores (the situation) conquers.
early return is what I call the repeated accumulation of
the attributes (of the Tâo). With that repeated
accumulation of those attributes, there comes the
subjugation (of every obstacle to such return). Of this
subjugation we know not what shall be the limit; and

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71. "The Disease of Knowing"

71.1. To know and yet (think) we do not know is

the highest (attainment); not to know (and yet think) we
do know is a disease.
2. It is simply by being pained at (the thought of)
having this disease that we are preserved from it. The
sage has not the disease. He knows the pain that would
be inseparable from it, and therefore he does not have
it.

“The people suffer from famine

because of the multitude of taxes
consumed by their superiors. It is
through this that they suffer famine.
The people are difficult to govern
because of the (excessive) agency of
their superiors (in governing them). It
is through this that they are difficult to
govern.”

75. "How Greediness Injures"

75.1. The people suffer from famine because of

the multitude of taxes consumed by their superiors. It
is through this that they suffer famine.
2. The people are difficult to govern because of
the (excessive) agency of their superiors (in governing
them). It is through this that they are difficult to govern.
3. The people make light of dying because of the
greatness of their labours in seeking for the means of
living. It is this which makes them think light of dying.
Thus it is that to leave the subject of living altogether
out of view is better than to set a high value on it.

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Further Information

SOURCE
The edition used for this extract: Lâo-ȝze, "Tâo
Teh King" in The Sacred Books of China. The Texts of
Taoism. Part I: The Tao Teh King. The Writings of Kwang Ze
Books I-XVII, trans. James Legge (Oxford University ABOUT THE BEST OF THE OLL
Press, 1891). Chapter: THE TÂO TEH K ING, OR
The Best of the Online Library of Liberty is a collection
THE TÂO AND ITS CHARACTERISTICS.
of some of the most important material in the Online
Extracts 2-31 come from Part I; and 53-75 come from
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