"Lead them with legalistic government, keep them in order with punishments, and the common people will avoid trouble but have no sense of shame. Lead them with de (charismatic virtue), keep them in order with li (ritual propriety), and they will develop a sense of shame and, moreover, will reform themselves." (Analects 2.3)
"The task of the benevolent person is surely to strive to promote benefit, and to eliminate harm, throughout the world. . . . It is impartiality that produces the greatest benefit to the whole world! Thus, Mozi says 'impartiality is good'." (Mozi, "Impartial Care")
"A sense of compassion is the sprout of ren (benevolence); a sense of shame is the sprout of yi (appropriateness); a sense of deference is the sprout of li (ritual propriety); a sense of right and wrong is the spout of wisdom." (Mencius 2A6)
"Those of superior virtue (de), do not act virtuous, for this reason they have virtue.
Those of inferior virtue do not depart from virtue, for this reason they lack virtue. . . .
When dao is lost, only then is there de (virtue).
When de is lost, only then is the ren (benevolence).
When ren is lost, only then is there yi (standards of appropriateness).
When yi is lost, only then is there li (norms of ritual propriety).
Thus, li comes from the dilution of loyalty and sincerity, and is the beginning of disorder." (Laozi 38)
"Words are not wind. One who speaks has something to say. But what is said is very indeterminate. So, is there really something said? Or, has nothing ever been said? We regard [words] as different from chirping sounds, right? Surely, there is a distinction. Or isn't there? How can a way (dao) be indistinct yet be either genuine or false? How can a doctrine be unclear and yet be right or wrong? How can a way proceed, yet not exist? How can words exist, yet be ineffectual? The way is obscured by petty accomplishments, and doctrines are obscured by glory and splendor. Thus, we have the 'right and wrong' of the Confucians and Mohists, in which 'right' is what for the other is wrong, and 'wrong' is what for the other is right. If one seeks to 'right' what for them is wrong, and 'wrong' what for them is right, then there is nothing so good as using clarity." (Zhuangzi, "On Equalizing Things")
"Dao is not the way of tian, neither is it the way of the earth. It is that by which the people are lead; it is the path of junzi (exemplary people)." (20/8/23-24; Cf. Knoblock: 8.3)
"The heart-mind is the craftsperson and steward of the dao." (82/22/40; Cf. Knoblock: 22.3f; Watson, p. 147).
Last Date Modified: 08/21/2007
Kurtis Hagen, e-mail: hagenkg@plattsburgh.edu