If you are not virtuous, you are virtuous, and if you are virtuous, you are not virtuous. The upper virtue does nothing and there is nothing to do; The benevolent is not able to do it, and the righteous is there to do it. If you don't respond to it, you throw it with your arms. Therefore, the loss of morality followed virtue, the loss of virtue followed by benevolence, the loss of benevolence followed by righteousness, and the loss of righteousness followed by courtesy. The husband is the one who is faithful, and the first of chaos. Those who know before are the flower of the way, and the beginning of foolishness. It is the husband who treats it thickly, not thinly, and in fact, does not live in its glory. Therefore, go to the other and take this.

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In the translation, a person with "upper virtue" does not express xiàn as an external virtue, so he actually has "virtue"; a person with "lower virtue" expresses xiàn as an external "Tao" without departing from it, so there is actually no "virtue". People who are "virtuous" conform to nature and act unintentionally, and people who are "virtuous" conform to nature and have intentions. The benevolent man wanted to do something but did not respond to him, so he raised his arms and forced others. Therefore, after losing the "Tao", there is "virtue", after losing "virtue", after losing "benevolence", after losing "benevolence", there is "righteousness", and after losing righteousness, there is courtesy. The thing "rite" is the product of a lack of faithfulness, and it is ▼

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Analysis

Author: Anonymous

On the one hand, the Tao Te Ching talks about "Tao" and on the other hand, it talks about "virtue". Lao Tzu believes that "virtue" is completely in line with the spirit of "Tao". Chapter 21 once wrote: "The guest of Confucius, only the Tao is followed"; Chapter 28 says: "For the world stream, Changde will not leave, and return to the baby", "For the valley of the world, Changde is enough, and return to Pu", and chapter 51 says, "To be born without having, for the sake of not being ashamed, and growing without slaughter, is called Xuande". The "Confucius", "Changde" and "Xuande" mentioned above all refer to the "Shangde" mentioned here. To analyze and understand the so-called "virtue" from the perspective of politics, we believe that it is different from the "virtue politics" mentioned by Confucianism. Lao Tzu criticized Confucianism's "moral government" for not looking at the actual situation and only relying on people's subjective will to implement it, which is not "virtue", but "immorality"; while Lao Tzu's "virtue" is "doing nothing" and "doing nothing", which does not deviate from the objective laws of nature, and the ruler has no utilitarian intentions, and does not act only according to his subjective will, and the result of this is of course doing nothing but doing nothing, that is, the spirit of "Tao" is fully embodied in the world, so it is also "virtuous". However, "lower virtue" is the "inaction" of "having thoughts", but with a utilitarian purpose, let the subjective will do things. In this chapter, Lao Tzu divides politics into two types and five levels. The two types are "non-action" and "promising". "Dao" and "Virtue" belong to the type of "non-action", and benevolence, righteousness, and propriety belong to the type of "doing". The five levels are Tao, Virtue, Benevolence, Righteousness, and Propriety. Among these five levels, virtue and benevolence are the highest standards, but "virtue" only refers to "upper virtue", not "lower virtue". Losing the way and then virtue, this is said within the type of non-action, and losing the way is reduced to lower virtue, which is not much different from Shangren. Virtue and benevolence are followed by benevolence, which refers to leaving the type of "non-action" to have benevolence. Benevolence is already "promising" and "for", so "loss of benevolence and then righteousness" and "loss of righteousness and then courtesy" are different levels shown within the scope of "promising". In this chapter, Lao Tzu uses the term "great husband", which is the only noun used in the book, and some people have interpreted this in the past as "a person with high wisdom", which has the same original meaning, but it also contains boldness, boldness, and fortitude. Lao Tzu felt that interpersonal relationships were becoming more and more difficult to get along with, so he used the word "big husband" in a very excited mood, and said, "The big husband is thick, not thin; Therefore go to the other and take this". This chapter uses a number of specific norms to set one's thoughts and actions in a fixed form, that is, to act faithfully and not to perform the rites of pouring. Therefore, Lao Tzu's minimum requirement for politics is to get rid of "thin" and "hua", and restore "thick" and "solid".

If you are not virtuous, you are virtuous, and if you are virtuous, you are not virtuous. The upper virtue does nothing and there is nothing to do; The benevolent is not able to do it, and the righteous is there to do it. If you don't respond to it, you throw it with your arms. Therefore, the loss of morality followed virtue, the loss of virtue followed by benevolence, the loss of benevolence followed by righteousness, and the loss of righteousness followed by courtesy. The husband is the one who is faithful, and the first of chaos. Those who know before are the flower of the way, and the beginning of foolishness. It is the husband who treats it thickly, not thinly, and in fact, does not live in its glory. Therefore, go to the other and take this.

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Reference translation

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Translations and annotations

In the translation, a person with "upper virtue" does not express xiàn as an external virtue, so he actually has "virtue"; a person with "lower virtue" expresses xiàn as an external "Tao" without departing from it, so there is actually no "virtue". People who are "virtuous" conform to nature and act unintentionally, and people who are "virtuous" conform to nature and have intentions. The benevolent man wanted to do something but did not respond to him, so he raised his arms and forced others. Therefore, after losing the "Tao", there is "virtue", after losing "virtue", after losing "benevolence", after losing "benevolence", there is "righteousness", and after losing righteousness, there is courtesy. The thing "rite" is the product of a lack of faithfulness, and it is ▼

Reference appreciation

Write AppreciationWrite Appreciation

Analysis

Author: Anonymous

On the one hand, the Tao Te Ching talks about "Tao" and on the other hand, it talks about "virtue". Lao Tzu believes that "virtue" is completely in line with the spirit of "Tao". Chapter 21 once wrote: "The guest of Confucius, only the Tao is followed"; Chapter 28 says: "For the world stream, Changde will not leave, and return to the baby", "For the valley of the world, Changde is enough, and return to Pu", and chapter 51 says, "To be born without having, for the sake of not being ashamed, and growing without slaughter, is called Xuande". The "Confucius", "Changde" and "Xuande" mentioned above all refer to the "Shangde" mentioned here. To analyze and understand the so-called "virtue" from the perspective of politics, we believe that it is different from the "virtue politics" mentioned by Confucianism. Lao Tzu criticized Confucianism's "moral government" for not looking at the actual situation and only relying on people's subjective will to implement it, which is not "virtue", but "immorality"; while Lao Tzu's "virtue" is "doing nothing" and "doing nothing", which does not deviate from the objective laws of nature, and the ruler has no utilitarian intentions, and does not act only according to his subjective will, and the result of this is of course doing nothing but doing nothing, that is, the spirit of "Tao" is fully embodied in the world, so it is also "virtuous". However, "lower virtue" is the "inaction" of "having thoughts", but with a utilitarian purpose, let the subjective will do things. In this chapter, Lao Tzu divides politics into two types and five levels. The two types are "non-action" and "promising". "Dao" and "Virtue" belong to the type of "non-action", and benevolence, righteousness, and propriety belong to the type of "doing". The five levels are Tao, Virtue, Benevolence, Righteousness, and Propriety. Among these five levels, virtue and benevolence are the highest standards, but "virtue" 6666666666666666666666 etiquette belong to the type of "promising". The five levels are Tao, Virtue, Benevolence, Righteousness, and Propriety. Among the five levels of 66666666, virtue and benevolence are the highest standards, but "virtue" 6666666666666666666666 etiquette belong to the type of "promising". The five levels are Tao, Virtue, Benevolence, Righteousness, and Propriety. These five levels 66666666, but "virtue" 6666666666666666666666 etiquette belong to the type of "promising". The five levels are Tao, Virtue, Benevolence, Righteousness, and Propriety. These five levels 6666666666666 (to be continued.) )