Laozi advocated
“influencing others without preaching” as part of his philosophy of wuwei (无为) or non-action. In ancient times, rulers issued
orders and instructions to shape their subjects’ speech, thoughts and behavior
so as to conform to the proprieties. Laozi was against this kind of direct
action, believing that instead of imposing their own will on the people, the
sovereign should employ non-action and non-preaching methods to preserve and
protect the natural state of their subjects. Later, the term came to mean
influencing and guiding others by one’s moral conduct.
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.
Originally, this term meant to educate and influence people. Later, it came to refer to the function of shaping customary social practices, namely, the educational role of literary and artistic works in changing social behaviors and popular culture. Originating from “Introductions to Mao’s Version of The Book of Songs,” the term is one of the important concepts of the Confucian school on the function of the arts. It believes that poetry and music have a role to play in shaping people’s mind, reflecting the notion that rulers can educate and influence the general public by imparting a particular ideology in a top-down fashion, thereby achieving the desired effect of cultivating the general culture. The influence of this concept is far-reaching; it has impacted much of artistic creation in China, all the way from the poetry and music of the pre-Qin period to literary and artistic works in the modern times. It not only reflects the Confucian view on moral education, but also imparts a sense of social responsibility on writers and artists. However, if an artistic work overemphasizes moral cultivation, it runs the risk of placing ideology before artistic form, thus compromising its aesthetic value. The right way is to embed teaching in entertainment and let a literary or artistic work exert its influence on social mentality in a subtle and imperceptible way.
Shaping the mind through education was a key concept of the political philosophy and an essential way of governance in ancient China. Rulers usually used a combination of means, both visible and invisible, to subtly spread their values among people so that these values would be observed in people’s daily life, leading to integration of governance and social mores. These means include issuing administrative decrees, conducting moral education, creating a favorable environment, disseminating popular literature that promoted ethical values, and selecting officials through imperial examinations.
In ancient China, music, together with poetry, was a way to conduct political education. Reviewing music education in the Zhou Dynasty, the Confucian scholars before the Qin-dynasty unification of China at the time concluded that music could transform social and cultural practices, stir up one’s inner emotions, and cultivate a good character. On this basis, they developed a comprehensive Confucian theory of music and music education. Subsequently, both “music education” and “poetry education” became important subjects in the official school system, forming a key part of early Chinese ritual and music culture.
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.
Zheng (政), or governance, refers to policy and managing the country, while zheng (正), or rectitude, refers to adherence to principle, decent behavior, and handling matters with fairness. This term has two meanings. First, it emphasizes that those who govern should adhere to principle, behave correctly, and handle matters with fairness. Second, it emphasizes that at a moral level, those who govern should be strict with themselves, that they should play an exemplary role and thus show their subordinates and the people how to follow the right path and comply with social norms. It is a concrete expression of the idea “rule by man” and “governing by virtue” in ancient times.