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Dao operates in accordance with natural conditions of all things. This idea first appeared in the book Laozi, according to which “natural” means the natural state of things. Dao creates and nurtures everything, yet it does not command anything. In political philosophy, the relationship between Dao and natural things implies that between the ruler and the people. The rulers should follow the natural requirements of Dao, which places limits on their power, and govern by means of non-interference to allow the people and affairs to take their own natural course.
In its original meaning, dao (道) is the way or path taken by people. It has three extended meanings: 1) the general laws followed by things in different spheres, e.g. the natural order by which the sun, moon and stars move is called the way of heaven; the rules that govern human activities are the way of man; 2) the universal patterns followed by all things and beings; and 3) the original source or ontological existence of things, which transcends form and constitutes the basis for the birth and existence of all things, and for the activities of human beings. In their respective discussions of Dao, Confucianism, Daoism, and Buddhism imbue it with very different connotations. While benevolence, righteousness, social norms, and music education form the basic content of the Confucian Dao, the Buddhist and Daoist Dao tends to emphasize kong (空 emptiness) and wu (无 void).
The term refers to the primordial state of things, unaffected by the various meanings imposed on it by man. The concept of naturalness in philosophy is different from that of nature in the ordinary sense. In daily language, the term refers to the physical world, which is independent of human interference, as opposed to human society. In philosophy, there is also a natural state of man and society. In political philosophy, “naturalness” specifically applies to the natural state enjoyed by ordinary people free from the intervention of government supervision and moral edification. Daoism holds that in governance a monarch should conform to the natural state of the people.
The way of heaven refers to the basic rule governing the existence and changes of all things between heaven and earth （as opposed to the “way of man”）. Ancient Chinese interpreted the “way of heaven” in different ways. First, some believed that “the way of heaven,” especially the celestial phenomena relating to the movements of the sun, the moon, and the stars, foretell or dictate the success or failure of human affairs. In ancient times, designated officials predicted human affairs through observing celestial phenomena. Second, some believed that “the way of heaven” was the source or the basis of man’s moral conduct and of orderly human relations. One should comply with “the way of heaven,” in both words and deeds, so should human relations； and people should recognize and develop the moral nature bestowed upon by heaven so as to gain access to “the way of heaven.” Third, still others thought that there were no particular correlations between “the way of heaven” on the one hand, and moral conduct in the human world, human relations, as well as misfortune and fortune in human affairs on the other.
The term indicates that all things in heaven and on earth do not depend on external forces. Rather, they take shape and change by themselves independently. It was put forward by Guo Xiang (?-312) in his Annotations on Zhuangzi. Specifically, the term contains three meanings. Firstly, all things in heaven and on earth form and change naturally. Secondly, all things in heaven and on earth form and change independent of one another. Thirdly, all things in heaven and on earth form and change suddenly, without any reason or purpose. The concept of self-driven development denies the existence of a creator. At the same time, it also denies that one thing causes the occurrence and existence of another. However, according to this concept, all things in the universe, naturally formed, co-exist in harmony.
Wuwei (non-action) refers to a state of action. Daoism contrasts “action” to “non-action.” “Action” generally means that the rulers impose their will on others or the world without showing any respect for or following the intrinsic nature of things. “Non-action” is the opposite of “action,” and has three main points: 1) through self-control containing the desire to interfere; 2) following the nature of all things and the people; and 3) bringing into play the initiative of all things and people. “Non-action” does not mean not doing anything, but is a wiser way of doing things. Non-action leads to the result of getting everything done.
Zhi (治) here means a state of good governance; wuwei (无为non-action) does not mean doing nothing, but instead not acting in an over-assertive manner, inother words, not imposing one’s will. In Daoist thinking, this expression means the ruler must respect the natural conditions of those governed (the people); he must not interfere unduly in their lives but allow them to follow their own desires and ways to fulfill themselves. Through “non-action” everything will be actually achieved. The focus is “Dao operates naturally.” In Confucian thinking, “non-action” means the ruler governs by influencing and motivating his subjects through his moral example and achievements, not through decrees, or coercive punishments, so that they act without being ordered, and social harmony is achieved. The focus here is something similar to “teaching people essential ideals and principles and guiding them to embrace goodness so as to build a harmonious social order.” Both the Confucian and Daoist schools of thought advocate governance through respect for the intrinsic nature of people and society, not through too much interference or imposition.
One should face reality calmly and follow its natural course. This is an attitude to life espoused by the ancient philosopher Zhuangzi (369?-286 BC). He believed that all things undergo spontaneous transformations independent of man’s will and that humans should face the changes of life and death calmly. However, this does not mean passivity or resignation. It means that people should look upon life with detachment, be at ease with changes and follow life’s natural path. This is an extension of Laozi’s principle that “Dao operates naturally.”
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