The people of Qi have a saying – “ A man may have wisdom and discernment, but that is not like embracing the favorable opportunity. A homo may have instruments of farming, but that is not alike waiting for the grow seasons. ” Mencius Wu wei ( chinese : 無為 ; pinyin : wúwéi ) is a concept literally meaning “ inexertion ”, “ inaction ”, or “ effortless action ” [ a ]. [ 1 ] [ 2 ] Wu wei emerged in the spring and Autumn period, and from Confucianism, to become an important concept in chinese statesmanship and Taoism, and was most normally used to refer to an ideal human body of government, [ 3 ] including the behavior of the emperor. Describing a state of matter of unconflicting personal harmony, free-flowing spontaneity and savoir-faire, it generally besides more properly denotes a state of spirit or judgment, and in Confucianism accords with conventional ethical motive. Sinologist Jean François Billeter describes it as a “ state of arrant cognition of the world of the situation, perfect efficacy and the realization of a perfect economy of energy ”, which in practice Edward Slingerland qualifies as a “ set of ( ‘transformed ‘ ) dispositions ( including forcible bearing ) … conforming with the prescriptive order ”. [ 4 ]
definition [edit ]
Sinologist Herrlee Creel considers wu wei, as found in the Tao Te Ching and Zhuangzi, to denote two unlike things.
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- An “attitude of genuine non-action, motivated by a lack of desire to participate in human affairs” and
- A “technique by means of which the one who practices it may gain enhanced control of human affairs”.
The beginning is quite in line with the contemplative taoism of the Zhuangzi. Described as a reservoir of repose in Taoist thought, lone rarely do Taoist texts suggest that ordinary people could gain political ability through wu wei. The Zhuangzi does not seem to indicate a definitive philosophic idea, merely that the sage “ does not occupy himself with the affairs of the earth ”. The second sense appears to have been imported from the earlier governmental think of “ legalist “ Shen Buhai ( 400 BC – c. 337 BC ) as Taoists became more concerned in the exercise of world power by the ruler. [ 5 ] Called “ rule by non-activity ” and strongly advocated by Han Fei, during the Han dynasty, up until the reign of Han Wudi rulers confined their activity “ chiefly to the appointment and dismissal of his high officials ”, a obviously “ Legalist ” practice inherited from the Qin dynasty. [ 6 ] [ 7 ] This “ creation of the ruler ‘s function as a supreme arbiter, who keeps the substantive ability firm in his clasp ” while leaving details to ministers, has a “ deep influence on the theory and rehearse of taiwanese monarchy ”, [ 6 ] and played a “ all-important character in the forwarding of the authoritarian tradition of the chinese polity ”, ensuring the ruler ‘s world power and the stability of the civil order. [ 8 ] only appearing three times in the first ( more brooding ) half of the Zhuangzi, early Taoists may have avoided the term for its affiliation with “ Legalism ” before ultimately co-opting its governmental sense angstrom well, as attempted in the Zhuangzi ‘s latter half. Thought by mod eruditeness to have been written after the Zhuangzi, wu wei becomes a major “ guiding principle for social and political pursuit ” [ 9 ] in the more “ goal-directed ” taoism of the Tao Te Ching, in which the Taoist “ seeks to use his might to control and govern the earth ”. [ 5 ]
confucian development [edit ]
Sinologist Herrlee G. Creel believed that an significant clue to the exploitation of wu wei existed in the Analects, in a saying attributed to Confucius, which reads : “ The Master said, ‘Was it not Shun who did nothing and yet ruled well ? What did he do ? He merely corrected his person ( “ made himself reverent ” – Edward Slingerland ) and took his proper position ( facing south ) as rule ‘ ”. The concept of a divine king whose “ charming baron ” ( merit ) “ regulates everything in the domain ” ( Creel ) pervades early on chinese philosophy, particularly “ in the early branches of Quietism that developed in the one-fourth hundred B.C. ” [ 10 ] Edward Slingerland argues wu wei in this common sense has to be attained. But in the confucian conception of virtue, virtue can only be attained by not consciously trying to attain it. [ 3 ] The manifestation of Virtue is regarded as a advantage by Heaven for following its will – as a world power that enables them to establish this will on earth. In this, probably more original sense, wu wei may be regarded as the “ skill ” of “ becoming a fully realized homo being ”, a smell which it shares with Taoism. This “ skill ” avoids relativity through being linked to a “ normative ” metaphysical order, making its spontaneity “ objective ”. By achieving a state of wu wei ( and taking his proper ritual place ) Shun “ unifies and orders ” the entire populace, and finds his plaza in the “ universe ”. Taken as a historic fact demonstrating the viable transcendence of Confucianism ( or Taoism, for Taoist depictions ), wu wei may be understood as a powerfully “ realist “ spiritual-religious ideal, differing from Kantian or cartesian realism in its chinese emphasis on practice. [ 11 ] The “ object ” of wu wei “ skill-knowledge ” is the Way, which is – to an extent careless of school – “ embodying ” the thinker to a “ prescriptive order existing independently of the minds of the practitioners ”. The basal example of Confucianism – Confucius at age 70 – displays “ domination of ethical motive ” ad lib, his inclinations being in harmony with his virtue. Confucius considers training unnecessary if one is born loving the Way, as with the disciple Yan Hui. Mencius believed that men are already effective, and need only realize it not by trying, but by allowing merit to realize itself, and coming to love the Way. educate is done to learn to spontaneously love the Way. Virtue is compared with the grain sow ( being domesticated ) and the flow of water. [ 12 ] On the other bridge player, Xun Kuang considered it possible to attain wu wei only through a long and intensive traditional train. [ 13 ]
taoist exploitation [edit ]
Following the development of wu wei by Shen Buhai and then Mencius, Zhuangzhi and Laozi turn towards an unadorned “ no attempt ”. Laozi, as opposed to carved confucian hack, advocates a render to the aboriginal Mother and to become like uncarved wood. He condemns doing and grasping, urging the lector to cognitively grasp oneness ( still the beware ), reduce desires and the size of the state, leaving human nature untouched. In practice, wu wei is aimed at thorough behavior alteration ; cryptically referenced meditation and more strictly physical breathing techniques as in the Guanzi, which includes good taking the right military capability. [ 14 ]
When your torso is not aligned [ 形不正 ],
The inner power will not come.
When you are not placid within [ 中不靜 ],
Your take care will not be well ordered.
Align your body, assist the inner world power [ 正形攝德 ],
then it will gradually come on its own. [ 15 ]
Though, by still needing to make a cognitive effort, possibly not resolving the paradox of not doing, the concentration on accomplishing wu wei through the physiological would influence later thinkers. [ 16 ] The Dao De Jing became influential in cerebral circles about 250 BCE ( 1999 : 26–27 ), but, included in the second hundred Guanzi, the probable aged Neiye or Inward Training may be the oldest chinese received text describing what would become Daoist breath meditation techniques and qi circulation, Harold D. Roth considering it a genuine 4th-century BCE text .
When you enlarge your mind and let go of it,
When you relax your [ qi 氣 ] full of life breath and expand it,
When your body is steady and nonmoving :
And you can maintain the One and discard the countless disturbances.
You will see profit and not be enticed by it,
You will see damage and not be frightened by it.
Relaxed and relax, yet acutely sensible,
In solitude you delight in your own person.
This is called “ revolving the vital hint ” :
Your thoughts and deeds seem celestial. [ 18 ]
Verse 13 describes the aspects of shen “ numen ; numinous ”, attained through relax efforts .
There is a numinous [ mind ] naturally residing within [ 有神自在身 ] ;
One here and now it goes, the future it comes,
And no one is able to conceive of it.
If you lose it you are inevitably disordered ;
If you attain it you are inescapably well ordered.
diligently clean out its lodging station [ 敬除其舍 ]
And its vital perfume will naturally arrive [ 精將自來 ].
still your attempts to imagine and conceive of it.
Relax your efforts to reflect on and control it.
Be reverent and diligent
And its critical kernel will naturally stabilize.
Grasp it and do n’t let go
then the eyes and ears wo n’t overflow
And the heed will have nothing else to seek.
When a by rights aligned mind resides within you [ 正心在中 ],
The myriad things will be seen in their proper position. [ 19 ]
political development [edit ]
No government has long been able to commit “ doing nothing ” and stay in ability. [ 20 ] unable to find his philosopher-king, Confucius placed his hope in pure ministers. [ 21 ] Apart from the Confucian rule ‘s “ divine perfume ” ( ling ) “ ensuring the fertility of his people ” and birthrate of the soil, Creel notes that he was besides assisted by “ five servants ”, who “ performed the active agent functions of government ”. [ 10 ] Xun Kuang ‘s Xunzi, a confucian adaptation to Qin “ Legalism ”, defines the rule in much the same smell, saying that the rule “ need only correct his person ” because the “ abilities of the ruler appear in his date of men to agency ” : namely, appraising virtue and causing others to perform. More important information dwell in the recovery of the fragments of administrator ( aka “ Legalist ” ) Shen Buhai. Shen references Yao as using Fa ( administrative method acting ) in the survival and evaluation of men. [ 22 ] Though not a conclusive argument against proto-Taoist influence, Shen ‘s taoist terms do not show tell of Taoist usage ( Confucianism besides uses terms like “ Tao ”, meaning the “ Tao ”, or “ manner ” of politics ), lacking any metaphysical connotation. [ 23 ] The late “ Legalist ” book, the Han Feizi has a comment on the Tao Te Ching, but references Shen Buhai rather than Laozi for this use. [ 24 ] Shen is attributed the obiter dictum “ The Sage rule relies on method and does not rely on wisdom ; he relies on technique, not on persuasions ”, [ 25 ] and used the term wu wei to mean that the ruler, though argus-eyed, should not interfere with the duties of his ministers, saying “ One who has the right way of government does not perform the functions of the five ( aka versatile ) officials, and so far is the overlord of the government ”. [ 26 ] [ 27 ] Since the bulge of both the Tao Te Ching and the Zhuangzi appear to have been composed late, Creel argued that it may consequently be assumed that Shen influenced them, [ 26 ] [ 27 ] much of both appearing to be counter-arguments against “ Legalist ” controls. [ 24 ] The thirteenth chapter of the Zhuangzi, “ T’ien Tao ”, seems to follow Shen Buhai down to the detail, saying “ Superiors must be without action in-order to control the world ; inferiors must be active in-order to be employed in the global ‘s business … ” and to paraphrase, that foundation and principle are the responsibility of the superior, superstructure and details that of the minister, but then goes on to attack Shen ‘s administrative details as non-essential. [ 28 ] elsewhere the Zhuangzi references another “ Legalist ”, Shen Dao, as unprejudiced and lacking selfishness, his “ great room embracing all things ”. [ 29 ]
Non-action by the ruler [edit ]
Zhaoming Mirror frame, Western Han dynasty Shen Buhai argued that if the politics were organized and supervised relying on proper method ( Fa ), the ruler need do small – and must do little. [ 30 ] [ 31 ] apparently paraphrasing the Analects, Shen did not consider the kinship between ruler and minister antagonistic inevitably, [ 32 ] but hush believed that the rule ‘s most able ministers his greatest danger, [ 33 ] and is convinced that it is impossible to make them loyal without techniques. [ 34 ] Sinologist Herrlee G. Creel explains : “ The rule ‘s subjects are indeed numerous, and thus on alarm to discover his weaknesses and get the better of him, that it is hopeless for him alone as one man to try to learn their characteristics and control them by his cognition … the rule must refrain from taking the first step, and from making himself blatant – and therefore vulnerable – by taking any overt military action. ” [ 35 ] Emphasizing the use of administrative methods ( Fa ) in secrecy, Shen Buhai portrays the rule as putting up a front to hide his weaknesses and dependence on his advisers. [ 36 ] Shen therefore advises the rule to keep his own rede, hide his motivations, and conceal his tracks in inaction, availing himself of an appearance of stupidity and insufficiency. [ 35 ] [ 33 ] Shen says :
If the ruler ‘s news is displayed, men will prepare against it ; if his miss of intelligence is displayed, they will delude him. If his wisdom is displayed, men will gloss over ( their faults ) ; if his miss of wisdom is displayed, they will hide from him. If his miss of desires is displayed, men will spy out his true desires ; if his desires are displayed, they will tempt him. Therefore ( the intelligent rule ) says ‘I can not know them ; it is alone by means of non-action that I control them. ‘ [ 37 ] [ 38 ]
Acting through administrative method acting ( Fa ), the rule conceals his intentions, likes and dislikes, skills and opinions. not acting himself, he can avoid being manipulated. [ 27 ] The rule plays no active function in governmental functions. He should not use his talent even if he has it. not using his own skills, he is better able to secure the services of adequate to functionaries. Creel argues that not getting involved in details allowed Shen ‘s rule to “ truly rule ”, because it leaves him unblock to supervise the politics without interfering, maintaining his perspective. [ 39 ] Seeing and hearing independently, the rule is able to make decisions independently, and is, Shen says, able to rule the earth thereby. [ 40 ]
The ruler is like a mirror, reflecting light, doing nothing, and so far, smasher and ugliness portray themselves ; ( or like ) a scale prove chemical equilibrium, doing nothing, and however causing lightness and heaviness to discover themselves. ( administrative ) method ( Fa ) is arrant acquiescence. ( Merging his ) personal ( concerns ) with the public ( wale ), he does not act. He does not act, and even the worldly concern itself is accomplished .Shen Buhai[22]
This wu wei ( or nonaction ) might be said to end up the political hypothesis of the “ Legalists ”, if not becoming their general term for political strategy, playing a “ all-important function in the promotion of the authoritarian custom of the chinese civil order ”. The ( qualified ) non-action of the ruler ensures his ability and the stability of the polity. [ 8 ]
Non-action in statesmanship [edit ]
Right and wrong whirl around him like spokes on a wheel, but the sovereign does not complot. Emptiness, stillness, non-action—these are the characteristics of the Way. By checking and comparing how it accords with reality, [one ascertains] the “performance” of an enterprise.[41][42] Han Fei Detail of The Spinning Wheel, by [43] “ The Way of Listening is to be airheaded as though souse. Be speechless and dumb. Let others deploy themselves, and accordingly I shall know them. “ correct and wrong spin around him like spokes on a rack, but the sovereign does not complot. Emptiness, stillness, non-action—these are the characteristics of the Way. By checking and comparing how it accords with reality, [ one ascertains ] the “ performance ” of an enterprise.Han FeiDetail of, by chinese artist Wang Juzheng, Northern Song Dynasty ( 960–1279 )
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Shen Buhai insisted that the rule must be fully informed of the state of his kingdom, but could n’t afford to get caught up in details and in an ideal situation need listen to no one. Listening to his courtiers might interfere with promotions, and he does not, as Sinologist Herrlee G. Creel says, have the time to do so. The way to see and hear independently is the grouping together of particulars into categories using mechanical or functional method acting ( Fa ). On the contrary the ruler ‘s eyes and ears will make him “ deafen and blind ” ( unable to obtain accurate information ). [ 44 ] [ 45 ] [ 46 ] [ 47 ] Seeing and hearing independently, the rule is able to make decisions independently, and is, Shen says, able to rule the world thereby. [ 40 ] Despite this, Shen ‘s method of appointment, “ Ming-shih ”, advises a particular method acting for listening to petitioners in the final analyses, which would be articulated as Xing-Ming by Han Fei. In the Han Dynasty secretaries of government who had agitate of the records of decisions in criminal matters were called Xing-Ming, which Sima Qian ( 145 or 135 – 86 BC ) and Liu Xiang ( 77–6 BC ) attributed to the doctrine of Shen Buhai ( 400 – c. 337 BC ). Liu Xiang goes vitamin a far as to define Shen Buhai ‘s doctrine as Xing-Ming. [ 48 ] Rather than having to look for “ good ” men, ming-shih or xing-ming can seek the right valet for a particular post by comparing his reputation with real demeanor ( xing “ class ” or shih “ world ” ), though doing so implies a sum organizational cognition of the regimen. [ 49 ] More simply though, one can allow ministers to “ name ” themselves through accounts of specific cost and clock time frame, leaving their definition to competing ministers. Claims or utterances “ bind the loudspeaker to the realization a job ( Makeham ) ”. This was the doctrine, with subtle differences, favoured by Han Fei. Favoring exactness, it combats the tendency to promise besides much. [ 50 ] The adjust joint of Ming ( “ name ”, “ actor’s line ”, “ deed ” ) is considered all-important to the realization of projects. [ 51 ] [ 52 ] Shen resolved hair-splitting litigation through wu wei, or not getting involved, making an official ‘s words his own province. [ 51 ] Shen Buhai says, “ The ruler controls the policy, the ministers manage affairs. To speak ten-spot times and ten times be right, to act a hundred times and a hundred times succeed – this is the business of one who serves another as curate ; it is the not the way to rule. ” [ 53 ] The correlation between wu wei and ming-shih probable informed the Taoist conception of the amorphous Tao that “ gives rebel to the ten thousand things. ” [ 54 ]
Yin ( passive mindfulness ) [edit ]
attachment to the use of technique in governing requires the ruler not engage in any interference or subjective consideration. [ 55 ] Sinologist John Makeham explains : “ assessing words and deeds requires the rule ‘s dispassionate attention ; ( yin is ) the skill or technique of making one ‘s mind a tabula rasa, non-committaly taking note of all the details of a man ‘s claims and then objectively comparing his achievements of the original claims. ” [ 55 ] A comment to the Shiji cites a now-lost book as quoting Shen Buhai saying : “ By employing ( yin ), ‘passive mindfulness ‘, in overseeing and keeping account of his vassals, accountability is profoundly engraved. ” The Guanzi similarly says : “ yin is the way of non-action. Yin is neither to add to nor to detract from anything. To give something a name rigorously on the basis of its shape – this is the Method of yin. ” [ 55 ] [ 56 ] Yin besides aimed at concealing the ruler ‘s intentions, likes and opinions. [ 55 ]
Shen Dao [edit ]
Shen Dao espouses an impersonal administration in much the like sense as Shen Buhai, and argued for wu wei, or the not action of the ruler, along the same lines, saying
The Dao of ruler and ministers is that the ministers labour themselves with tasks while the prince has no job ; the prince is relaxed and glad while the ministers bear responsibility for tasks. The ministers use all their intelligence and strength to perform his job satisfactorily, in which the rule takes no part, but merely waits for the job to be finished. As a result, every tax is taken care of. The correct way of government is thus. [ 57 ] [ 58 ]
Shen Dao eschews appointment by consultation in favor of a mechanical distribution apportioning every person according to their accomplishment. [ 59 ] [ 60 ] Linking administrative methods or standards to the notion of unprejudiced objectivity associated with universal interest, and reframing the language of the old ritual order to fit a universal, imperial and highly bureaucratized submit, [ 61 ] Shen cautions the rule against relying on his own personal judgment, [ 62 ] contrasting personal opinions with the deserve of the aim standard as preventing personal judgements or opinions from being exercised. personal opinions destroy standards, and Shen Dao ‘s rule therefore “ does not show favoritism toward a single person ”. [ 61 ]
When an enlightened ruler establishes [ gong ] ( “ duke ” or “ populace interest ” ), [ private ] desires do not oppose the discipline time [ of things ], discrimination does not violate the jurisprudence, nobility does not trump the rules, wage does not exceed [ that which is due ] one ‘s status, a [ single ] officeholder does not occupy multiple offices, and a [ unmarried ] craftsman does not take up multiple lines of work … [ Such a ruler ] neither overworked his heart-mind with cognition nor exhausted himself with egoism ( silicon ), but, rather, depended on laws and methods for settling matters of order and disorderliness, rewards and punishments for deciding on matters of proper and incorrectly, and weights and balances for resolving issues of grave or light … [ 61 ] The reason why those who apportion horses use ce-lots, and those who apportion fields use gou-lots, is not that they take ce and gou-lots to be victor to human wisdom of solomon, but that one may eliminate secret matter to and stop resentment by these means. Thus it is said : ‘When the great lord relies on fa and does not act personally, affairs are judged in accordance with ( objective ) method acting ( fa ). ‘ The profit of fa is that each person meets his wages or punishment according to his due, and there are no further expectations of the lord. therefore resentment does not arise and superiors and inferiors are in harmony. If the lord of men abandons method acting ( Fa ) and governs with his own person, then penalties and rewards, seizures and grants, will all emerge from the godhead ‘s heed. If this is the case, then those who receive rewards, even if these are commensurate, will endlessly expect more ; those who receive punishment, even if these are commensurate, will endlessly expect more lenient treatment … people will be rewarded differently for the like deserve and punished differently for the same fault. resentment arises from this. ” [ 63 ]
Han Fei [edit ]
Devoting the entirety of chapter 14, “ How to Love the Ministers ”, to “ persuading the ruler to be pitiless to his ministers ”, Han Fei ‘s clear ruler strikes terror into his ministers by doing nothing ( wu wei ). The qualities of a ruler, his “ mental world power, moral excellence and physical art ” are irrelevant. He discards his private rationality and morality, and shows no personal feelings. What is crucial is his method acting of government. Fa ( administrative standards ) require no paragon on the contribution of the rule. [ 64 ] Han Fei ‘s manipulation of wu wei may have been derivative instrument of Taoism, but its Tao emphasizes autocracy ( “ Tao does not identify with anything but itself, the ruler does not identify with the ministers ” ). Sinologists like Randall P. Peerenboom argue that Han Fei ‘s Shu ( technique ) is arguably more of a “ virtual principle of political command ” than any state of mind. [ 65 ] [ 66 ] Han Fei however begins by advising the rule to remain “ empty and inactive ” :
Tao is the beginning of the countless things, the criterion of veracious and improper. That being so, the intelligent rule, by holding to the begin, knows the beginning of everything, and, by keeping to the standard, knows the origin of good and evil. therefore, by virtue of resting empty and reposed, he waits for the run of nature to enforce itself so that all names will be defined of themselves and all affairs will be settled of themselves. Empty, he knows the perfume of fullness : reposed, he becomes the corrector of movement. Who utters a discussion creates himself a appoint ; who has an affair creates himself a imprint. Compare forms and names and see if they are identical. then the ruler will find nothing to worry about as everything is reduced to its reality. … Tao exists in invisibility ; its routine, in unintelligibility. Be empty and reposed and have nothing to do-Then from the blue see defects in the alight. See but never be seen. hear but never be heard. Know but never be known. If you hear any give voice uttered, do not change it nor move it but compare it with the deed and see if discussion and deed coincide with each other. Place every official with a censor. Do not let them speak to each other. then everything will be exerted to the utmost. Cover tracks and conceal sources. then the ministers can not trace origins. Leave your wisdom of solomon and cease your ability. then your subordinates can not guess at your limitations. [ 67 ] [ 68 ] [ 69 ] [ 70 ] [ 71 ] [ 72 ]
Han Fei ‘s comment on the Tao Te Ching asserts that perspectiveless cognition – an absolute point of opinion – is possible, though the chapter may have been one of his earlier writings. [ 73 ]
Han dynasty [edit ]
“ legalism ” dominated the intellectual life of the Qin and early Han together with Taoism. Early Han dynasty Emperors like Emperor Jing ( r. 157–141 BCE ) would be steeped in a Taoistic individualistic. [ 74 ] But Shen Buhai ‘s book would be widely studied even from the begin of the Han earned run average. [ 33 ] Jia Yi ‘s ( 200–168 AD ) Hsin-shu, undoubtedly influenced by the “ Legalists ”, describes Shen Buhai ‘s techniques as methods of applying the Tao, or virtue, bringing in concert confucian and taoist discourses under the imagination of the Zhuangzi. [ 70 ] : pp49, 65 many later texts, for exemplify in Huang-Lao, use exchangeable images to describe the quiescent position of the rule. [ 70 ] : p55 The Huang-Lao textbook Huainanzi ( Western Han Dynasty 206 B.C. – 9 A.D. ), arguing against Legalist centralization, would go on to include naturalist arguments in favor of rule by worthies on the basis that one needs their competence for such things as diplomacy, and defines wu wei as follows : “ What is meant … by wu-wei is that no personal prejudice [ private or public will, ] interferes with the universal Tao [ the laws of things ], and that no desires and obsessions lead the truthful naturally … astray. Reason must guide natural process in decree that world power may be exercised according to the intrinsic properties and natural trends of things. ” [ 75 ] The Huang–Lao text Jing fa says
The right means to understand all these ( things ) is to remain in a state of [ vacuum, ] formlessness and non-being. merely if one remains in such a submit, may he thereby know that ( all things ) inevitably possess their forms and names arsenic soon as they come into universe, even though they are a belittled as fall down. arsenic soon as forms and names are established, the eminence between black and white becomes manifest … there will be no way to escape from them without a trace or to hide them from rule … [ all things ] will correct themselves. [ 76 ]
modern [edit ]
Leo Tolstoy was profoundly influenced by Taoist philosophy, and wrote his own interpretation of Wu Wei in his assemble Non-Activity. Philosopher Alan Watts believed that Wu Wei can good be described as “ not-forcing. ” [ 77 ] “ There are just some concepts that defy translation. Chinese-American writer David H. Li has stated, for exemplar, that the bible Tao does not mean ‘Way ‘ to the taiwanese person. It actually means Direction. For case, if you ask me what is the way to New York City, I might point in its compass management. In following that steering, there would be many possible ways of reaching it ”. [ 78 ] Psychoanalyst Robin S. Brown has examined Wu Wei in the context of western psychotherapy. [ 79 ] Brown links Wu Wei with the psychoanalytical notion of enactment .
See besides [edit ]
Notes [edit ]
- ^Daodejing ‘s chapter 37 quote: ” 道常無為而無不為。” translation: “The Dao abides in non-action but there is nothing it does not do.”
References [edit ]
Citations [edit ]
General sources [edit ]
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