Chapter 248: Magnolia (II)

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Small countries and widows (1). (2) there is a vessel of the Sheber (3) and not used, the people are killed (4) and not far away (5), although there is a boat (6), there is nothing to ride, although there is a soldier (7), there is nothing to show (8). It is used to make people re-knot ropes (9). The ultimate in governance. Sweet food, beautiful clothes, peaceful living, happy customs (10), neighboring countries look at each other, the voice of chickens and dogs hear each other, and the people do not interact with each other until they are old and dead.

[Translation]

Make the country smaller, make the people scarce. Even if there were all kinds of utensils, they were not used, so that the people would pay attention to death and not move to distant places, although there were ships and vehicles, they did not have to ride on them every time, although they had weapons and equipment, they had no place to set up for battle, and the people were restored to the natural state of ancient knotted ropes. The country is well governed, so that the people eat sweetly, dress beautifully, live comfortably, and live happily. Countries can see each other, and the cries of chickens and dogs can be heard, but people do not interact with each other from birth to death.

[Notes]

1. Small countries and widows: small, make ...... Smaller, less, ...... Less. This sentence means to make the country small and the people scarce.

2. Make: even if.

3. Shibo's utensils: all kinds of utensils. Shibo, which means extremely many, varied.

4. Heavy death: Valuing death, that is, not risking one's life to do things easily.

5. Migration: migration, traveling.

6. Yu: car.

7. Armor: weapons and equipment.

8. Chen: Display. This sentence is extended to set up a battle in battle.

9. Knotted rope: Before the production of writing, people used rope to remember.

10. Willing to eat, beautiful clothes, live in peace, and enjoy customs: so that the people can eat sweetly, dress beautifully, live comfortably, and live habitually.

[Quote]

This is a beautiful blueprint of Lao Tzu's ideal "country", and it is also a picture of rural joy full of pastoral atmosphere. Lao Tzu used ideal brushwork to depict the rural social life of "small countries and widows", and expressed his social and political ideals. This "country" is very small, the neighbors face each other, the sound of chickens and dogs is about the same as a village now, there is no deception and cunning evil, the people are simple and honest, the life is stable and tranquil, people use knotted ropes to remember things, do not attack the heart and wit, and there is no need to risk their lives to make a living. Lao Tzu's assumption is, of course, a fantasy and impossible to realize.

[Commentary]

The small country and the widow are the ideal society depicted by Lao Tzu, which reflects the self-sufficient lifestyle of ancient Chinese society. Lao Tzu fantasized about returning to the era of primitive society without oppression and exploitation, where there was no exploitation and oppression, no war and plunder, no culture, no ferocity and fear. This simple, rustic society is really an idealized depiction of rural life in ancient times. Hu Jizhuang said: "When we study Lao Tzu's thought of a small country and a widow, we must analyze the class roots that gave rise to this ideal, the factors of the times, and the problems he is trying to solve. The so-called small country and widow people were issued in response to the policy of the people of the vast land at that time. They believed that the policy of the people of the land was the root of all evils. When a small country is a small country and a widowed people, it is possible to eliminate the war of annexation, so that 'although there are armoured soldiers, there is nothing to show for it'; it is possible to avoid the craftsmanship and skills that cause social disturbances due to the acquisition of material materials, and 'there is a vessel of Shibo that cannot be used'; the wisdom that makes it difficult for the people to govern can be abolished, and the knotting of ropes can be replaced by the method of remembering; it is possible to make people live a frugal life without being tempted by the lusts of luxury; it is possible to make the people die so far away that they will not be able to communicate with each other in old age, and even the means of transportation such as boats and cars can be abolished altogether. They do not understand that the policy of the people of the vast land is a reflection of the policies of the major powers in the historical task of the new relations of production requiring a unified landlord power throughout the country when the social productive forces have developed to a certain level. But Lao Tzu "forgot that in the primitive 'paradise' where 'there are Sheber utensils but not use', there were no exploited people who were willing to eat and eat on their behalf, and there were no exploited people who produced them on their behalf." Although Lao Tzu's author is materialistic in his worldview, he falls into idealistic illusions in his social outlook, especially in his view of economic issues. "This criticism is pertinent. Lao Tzu felt a sense of loss in the face of the rapidly turbulent and changing social reality, and began to miss the primitive life of knotting ropes in the ancient obscurantist era, which was a vent of resistance. During the Jin Dynasty, Tao Yuanming wrote a famous article "The Story of the Peach Blossom Spring" that has been recited to this day, and it should be said that this article was obviously influenced by the content of the eighty chapters of Lao Tzu. It is a beautiful fantasy, but at the same time it expresses his dissatisfaction with the darkness of society and reflects the desire of the people to escape poverty and displacement. At this point, Lao Tzu and Tao Yuanming's thoughts are in the same line.

It is very well organized, so that the people eat sweetly, dress beautifully, live comfortably, and live happily. Countries can see each other, and the cries of chickens and dogs can be heard, but people do not interact with each other from birth to death.