Original Text
A person of superior virtue does not display virtue outwardly, and thus truly possesses virtue. A person of inferior virtue clings to the appearance of virtue, and thus fails to attain true virtue. The person of superior virtue acts without conscious effort, following the natural way; the person of inferior virtue acts with deliberate intent, also following the natural way. The person of superior benevolence acts without ulterior motive; the person of superior righteousness acts with deliberate purpose. The person of superior propriety acts but receives no response, so they roll up their sleeves and force others to follow. From this, we understand that after the Way is lost, virtue arises; after virtue is lost, benevolence arises; after benevolence is lost, righteousness arises; after righteousness is lost, propriety arises. Propriety is the product of insufficient loyalty and trust, emerging when the Way, virtue, benevolence, and righteousness have grown thin, and thus becomes the chief cause of social turmoil. So-called foreknowledge is merely the superficial ornament of the Way, the beginning of ignorance. Therefore, those who abide by loyalty and trust stand in the world, being substantial rather than frivolous, genuine rather than ostentatious. Hence, they should discard frivolity and ostentation and embrace simplicity and sincerity.
Guide
Laozi believed that "virtue" can be divided into "superior virtue" and "inferior virtue"; virtue that aligns with the Tao is superior virtue, while virtue that deviates from the Tao and is forced or reckless is inferior virtue. Things like benevolence, righteousness, propriety, and wisdom arise only because people fail to abide by the Tao. People should maintain simplicity and purity, and oppose ostentation and delusion.Analysis
In this chapter, Laozi proposes that the human spirit degenerates from Dao to De, to Ren, and then to Li. The further down, the more artificiality, the farther from Dao. A true man should not pursue the superficial but focus on returning to the origin.
"Superior virtue is not virtuous, therefore it has virtue; inferior virtue never loses virtue, therefore it has no virtue." This chapter is the opening of the second part of Laozi's Tao Te Ching—the Book of Virtue. The preceding chapters are the Book of the Way, which explains the Way of Heaven, or natural laws. The Book of Virtue explains human virtue, or the principles of conduct in life. In Laozi's view, the attributes of the Way manifest as virtue; any action aligned with the Way is "having virtue," while any action not aligned with the Way is "losing virtue." The Way and virtue are an inseparable unified whole, yet they differ: virtue can be divided into superior and inferior virtue, and only superior virtue conforms to the spirit of the Way. Virtue is the concrete embodiment of the Way in human society. The Way refers to objective laws, while virtue refers to the function produced when people apply the Way to human society. Together, the Way of Heaven and the Way of Humanity form the ideological system of Laozi's philosophy.
As the opening chapter of the "Book of Virtue," this chapter first reveals the difference between superior virtue and inferior virtue. In Laozi's view, those who have attained the Tao are people of the greatest virtue; they inherently have no concept of superior or inferior virtue in their minds, so others consider their actions to be in accordance with morality. In other words, the great Tao and great virtue are both wordless and nameless. If a person has the concept of superior and inferior virtue in their mind, they will fall into the discrimination of the acquired world. Once the mind of discrimination arises, that person becomes an ordinary mortal. Therefore, those who possess inferior virtue always have the concepts of superior and inferior virtue in their minds. They measure everything by morality, fearing that their actions might deviate from it. As a result, the things they do are never truly in accord with morality.
"The superior virtue is non-action and has no purpose; the inferior virtue acts with purpose." Is the superior virtue spoken of by Laozi the same as the virtuous governance advocated by Confucianism? Laozi believed that Confucian virtuous governance does not conform to objective laws or reality, being merely implemented based on personal subjective will, thus it cannot be called superior virtue but rather inferior virtue. Superior virtue, on the other hand, is non-action, aligning with natural laws; the ruler harbors no utilitarian intentions and does not act solely on subjective will, resulting in "non-action yet nothing is left undone," allowing the spirit of the Tao to fully manifest in the human world.
In this chapter, Laozi divides politics into two types and five levels. The two types are non-action and action. The non-action type includes Dao and De; the action type includes Ren, Yi, and Li. The five levels are Dao, De, Ren, Yi, and Li, among which De (referring only to superior De, not inferior De) and Ren are the highest standards. "When Dao is lost, then De follows" means that losing Dao leads to inferior De, which is barely different from superior Ren. "When De is lost, then Ren follows" indicates that Ren emerges only after leaving the realm of non-action. Ren belongs to the category of action, while "when Ren is lost, then Yi follows" and "when Yi is lost, then Li follows" describe different levels within the scope of action. Looking at the levels of De, Ren, Yi, and Li as a whole, only superior De is objective behavior, while the rest are subjective. Inferior De includes Ren, Yi, and Li. If a ruler fails to understand Dao and always centers on self-interest and fame, then the Ren, Yi, and Li he promotes are all aimed at consolidating his ruling position.
In Laozi's view, all life in the vast world is governed by the Tao; their existence neither benefits nature nor poses a threat to it. Their seemingly rich and colorful lives leave not a single trace in the natural world. Therefore, all life has only immediate significance, without original or ultimate commemorative meaning. Faced with this, people cannot help but sigh at the brevity of life and their own insignificance. Life is short—how should one spend it? Because people possess thought and consciousness, and can distinguish good from evil, beauty from ugliness, moral standards arise, though these are also man-made. In Laozi's view, true virtue requires no form, providing a reference for people. By penetrating this thought, one understands what to do and what not to do, thus not wasting one's life.