This term means to be
bright without being dazzling. Laozi used the term to describe the influence of
those in power on ordinary people. High status, authority and resources enable
them to have a great impact on people’s lives, just like a bright light that
cannot be avoided. However, Laozi also believed that no person in power should
impose his will on the people, whose natural state should be maintained and
protected. To be influenced but not harmed is like being surrounded by light
but not dazzled by it. The term can be used to describe the way any powerful
person should treat others.
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.
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.