Lectures on the Tao Te Ching, Lectures 26-28: Reading Chapters 74 through 81
Before we begin the main topic, I tried singing.
“Song of Softness”
This is a record of lectures on the Tao Te Ching given in 1991, covering chapters 74 through 81 based on the commentary by Lin Xiyi, from the 26th to the 28th lecture.
Chapter 74: If the people do not fear death, how can you threaten them with death?
This explains the meaninglessness of rulers threatening the people with punishment, especially the death penalty. It points out the reality that when rulers threaten people with punishment, rather than fearing death, the people actually commit more crimes. Laozi believes that the one who truly controls killing is the 'Master of Killing,' or the Creator of all things in heaven and earth (the laws of nature). He uses the analogy that for a ruler to use punishment in detail in place of the Creator is like an unskilled carpenter trying to cut wood in place of a master craftsman, which ultimately results in self-injury. This is Laozi's criticism of the rulers of his time who loved killing, and it advocates for the impartial application of punishment.
Chapter 75: The people are hungry because those above them take too much in taxes.
This uses paradoxical expressions to criticize the excessive actions of rulers. * People's hunger: It states that this is caused by rulers collecting excessive taxes. * People's difficulty to govern: It points out that when rulers use excessive wisdom or political techniques, the people become cunning and actually harder to govern. * People's lightness of death: It presents the paradox that when people seek longevity too excessively, they actually treat their lives carelessly, leading to early death. Laozi teaches that a life of 'wu-wei' (non-action), where one forgets about one's own life, actually leads to longevity. This emphasizes the philosophy of 'wu-wei,' living without desire.
Chapter 76: When a person is born, they are soft and weak.
It compares 'softness and weakness' to 'life' and 'hardness and strength' to 'death,' explaining the superiority of being soft and weak. * People and plants: It cites the fact that when alive, the body is soft and weak, and when dead, it becomes hard and stiff. * Armies and trees: It states that armies that try to be strong are defeated, and trees that grow too strong wither. Laozi argues that softness and weakness are the path to survival and harmony, and warns against a way of life that pursues strength and size. This is also connected to the Taoist philosophy of nourishing life.
Chapter 77: Is the Way of Heaven not like drawing a bow?
It explains the Way of Heaven using the analogy of a bow. * The Way of Heaven: It teaches that the Way of Heaven is to reduce what is in excess and supplement what is lacking, just as when a bow is drawn, the high part is pressed down and the low part is raised. * The way of man: In contrast, it criticizes the way of man as being contrary to the Way of Heaven, as it tries to take from those who lack and give to those who have in excess. Laozi states that the sage can follow this Way of Heaven by not boasting of his achievements and not showing off his superior abilities.
Chapter 78: In the world, there is nothing softer and weaker than water.
It uses water as a symbol of 'softness and weakness.' * The power of water: It teaches that although water appears to be the softest and weakest, it has the power to break through hard and strong things. For example, just as a water leak the size of an ant hole can destroy a huge levee, it emphasizes the philosophy that softness and weakness overcome hardness and strength. * The way of the sage: Laozi states that the one who accepts the filth (dirt) or misfortune (dishonor) of a country becomes the master of the world. This teaches the importance of accepting humiliation while knowing glory, and although it appears to go against the Way of Heaven, it is actually the correct teaching.
Chapter 79: Even if you reconcile a great grudge, there will surely be lingering resentment.
It teaches that even if a major conflict is resolved, the resentment does not necessarily disappear completely. Generally, it is interpreted that a virtuous ruler should resolve conflicts by taking the position of the lender rather than the borrower.
Chapter 80: Let there be small countries with few people.
It presents 'small countries with few people' as an ideal social image. Laozi envisioned a simple, self-sufficient society where people live so close that they can see their neighboring countries, yet they do not interact with each other and are satisfied with their own lives.
Chapter 81: Truthful words are not beautiful; beautiful words are not truthful.
It discusses the relationship between truthful words (shin-gen) and beautiful words (bi-gen). Following the phrase 'Truthful words are not beautiful; beautiful words are not truthful,' it says, 'The good do not argue; those who argue are not good.' This means that a truly good person is not eloquent, and an eloquent person is not a truly good person. Laozi's teaching shows that truth resides in unadorned words.
Laozi Lecture: Modern Wisdom Learned from Laozi: The Way of Softness and Non-Action (Audio via NotebookLM)I also summarized it in