PHIL 104

(ASIAN 104/RELS 104)

San Jose State University

Instructor: Bo Mou
HANDOUT 12

Topic 4: Philosophical Daoism

4.1

Lao Zi (Lao Tzu) (1): Metaphysical Dao

4.1.1

Lao Zi and the Dao-De-Jing (the Laozi)

Lao, Zi (Lao Tzu) (given name Dan : 4th century BCE?): The name Lao Zi arguably refers to a
mysterious Old Dan (Lao Dan) who allegedly instructed Confucius. His legend gradually came to be associated
with the authorship of the Dao-De-Jing, this classical text is thus also labeled the Lao-Zi. Traditionally Lao Zi
was credited as the founder of Daoism. Although it is controversial over to what extent this classical text captures
the real sayings of the historical Lao Zi, Lao Zi could be taken as a proxy figure who speaks for the ideas delivered
by the text, if our purpose is to understand the teachings in the Dao-De-Jing as a whole and appreciate how they
would contribute to our treatment of some fundamental concerns in philosophical inquiry.
Dao-De-Jing (Tao Te Ching): It is one of the most important texts of Daoism and of Chinese
philosophy. As far as its rough emphasis is concerned, the text as a single volume of 81 chapters can be divided into
two parts. The first part consists of Chapter 1 through Chapter 37, the dao half of the text (the dao as the
general metaphysical dao); the second part consists of Chapter 38 through Chapter 81, the de half of the text
(the de as the human virtue, or the manifestation of the dao in human beings that endow them with power). The text
as a whole came to be known as the Dao-De-Jing, which means The Classic of Dao and De. Though the identity
of the true author(s) of the text has been controversial, its legendary author is Lao Zi; the text is thus also entitled
the Lao-Zi (the Lao-Tzu).

4.1.2

Metaphysical Dao

Dao as the Origin and Root of the universe is fundamental. (Cf., Ch. 1, 6, 21, 25, 34, 42)

Dao manifests itself in all particular (natural) things in the universe/nature (as individualized Dao), which
are naturally generated by Dao, and is thus universal everywhere. (Cf., Ch. 1, 25, 34, 40, 42)

Dao is the One, one unifying force run through the whole universe, in the above two senses.

Dao as Power is inherent in nature (in each thing of the universe) rather than transcendent in God. (Ch. 42)

Dao as Source is never exhausted. (Cf., Ch. 4, 6)

Dao as Whole is Nature (zi-ran as noun: the universe). (In the above senses combined)

Dao as Way of Nature is the way of interaction of Yin-Yang [harmonious balance] (Cf., Ch. 2, 42, 77)

Dao as Way of existence regarding time is eternal. (Cf., Ch. 4, 6)

Dao as Way of existence regarding mode evolves itself and keep changing dynamically. (Cf., Ch. 1)

Dao as Way of development is spontaneous and natural (zi-ran as adjective: so of itself) (because Dao is
Nature). (Cf., Ch. 25, 34)

Metaphysical Dao, De, Performance Dao

De, generally speaking, is the individualized Dao in individual things (the collection of individualized
daos); when Dao is possessed or manifested by individual things, it becomes its manifested character, or de
in the broad sense of the term (obtained power/identity of each individual thing that is naturally generated
by, and manifests/individualizes, Dao).

The performance Dao in the human society is ones performance following the Way of Metaphysical Dao.

Human virtue, De (de in its narrow sense), is the manifestation of Metaphysical Dao in human beings
regarding morality, which render human beings having power.

Human virtue, De, is the performance Dao regarding human morality.

Ultimate Concern and Language Engagement

A misleading stereotype: Dao is absolutely nameless and indescribable.

A Re-examination of the opening message (the first two six-character statements in Chapter 1)
(1)

Dao-ke-dao-fei-chang-Dao
Ming-ke-ming-fei-chang-Ming

(2)

The standard translation (interpretation):

The Dao that can be told (spoken) of [in language] is not the eternal (constant) Dao;
The name that can be named [in language] is not the eternal (constant) name.

(3)

An updated interpretation:
The Dao can be talked about/reached [in language], but the Dao that has been characterized in
language is not identical with, or do not exhaust, the eternal Dao;
The name [the constant name/rigid designator of the Dao] can be descriptively paraphrased, but the
[resulting] descriptive designator is not identical with the constant name.

Cf., Chinese Philosophy A-Z: entries Lao Zi, Dao-De-Jing, dao.

Questions to Think About
________________________________________________________________________________________
(1) What is the relation between the metaphysical Dao and wan-wu (ten-thousand particular things in the
universe)?
(2) What is the distinction and connection among the metaphysical Dao, De (in broad sense), and the performance
Dao?
(3) How does the Yin-Yang metaphysical vision discussed before fundamentally bear on Lao Zis characterization
of the metaphysical Dao?
(4) Try to explain the passage Being and non-being produce each other (in Chapter 2 of the Dao-De-Jing) in
view of the Yin-Yang way of thinking.
(5) The metaphysical Dao is sometimes translated into Way in the English literature on Daoism. Think about in
which aspects this translation does capture the points and in which aspects it has yet to capture the points.
(6) Is the metaphysical Dao absolutely indescribable in language? How to look at Lao Zis seemingly

paradoxical statements in this aspect?

________________________________________________________________________________________