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This term refers to moral
conduct that is discreet and unobtrusive. The Daoists believe this is the
highest manifestation of morality in a ruler. Dao is the source of all beings
and things, and is manifested through wuwei (无为) or non-action. By
being discreet and unobtrusive in his moral conduct, the ruler thus emulates
Dao. Xuande (玄德) requires the ruler to exercise restraint in his use
of authority to avoid interfering with the natural state of his people, which
he should comply with and maintain.
The term first described the original state of everything, which is profound and mysterious. Laozi used it to describe dao and virtue as being in a profound and mysterious state, calling dao “a mystery within a mystery,” and advocating “inconspicuous virtue.” Ancient Chinese thinkers like Yang Xiong (53 BC-AD 18) and Ge Hong (281?-341) went a step further, describing xuan (玄) as being the supreme original source or the primal ontological existence of all things in heaven and on earth. In this sense xuan is a kind of absolute existence, formless and imageless, which transcends all concrete things. Later on, xuanxue (玄学), or learning of the mystery, developed, referring to the quest into the original source or ontological existence of the world.
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).
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.
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.
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.
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.
Governing a big country is like cooking small fish. This is a fundamental principle of state governance based on the concept of “non-action” advocated by Laozi. When cooking small fish, one needs to mix various kinds of ingredients, carefully control time of cooking and degree of heating, so that every small fish is equally tasty. One should not stir the fish too much in cooking so that they will not fall apart into small pieces. Similarly, as a big country has a vast territory, a large population, and wide differences among regions and social groups, those who govern the land must be meticulous and thoughtful and take all factors into consideration, so that their policies and measures benefit everyone. Once fundamental policies for governance are adopted, those who govern should not intervene excessively in social activities.
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