This is my translation of the third chapter. This chapter suggests a political system. Before I go about translating this chapter, I would like to clarify that what I wrote here, is only a translation (as I interpreted) from the Tao Te Ching. This is not in any way an indication of my political inclination, nor preference.
The priorities of the political system described below may sound different from that of the contemporary society because its main objective is to maintain harmony instead of gaining technological or economic advancement. To appreciate what this chapter has for us, imagine the running of a family instead of a country.
Translation:
By not expressing favoritism for the better person, thus peasants will not fight among themselves.
Comments:
When there is prejudice, there is injustice. Hence people will fight in two ways: (1) for justice, and (2) for gaining that favoritism. In either cases, harmony is damaged. Thus when harmony is valued above all else, favoritism is discouraged.
Translation:
By not raising the value of precious objects, thus peasants will not steal or rob.
Comments:
When the value of an object is raised, it would arouse the greed among people to want to possess it. Small value arouses less greed, which many people can overcome by their discipline. However high value arouses high greed, which many people will yield to. Some may meet their greed by working for it in the proper way, while others may resort to stealing, robbing or cheating etc. Thus when harmony is valued above all else, such arousal of greed must be avoided.
Translation:
By not promoting special desirables, thus peasants will remain peaceful at heart.
Comments:
Desirables include all intangible things not encompassed by the above mentioned human qualities and objects. For example it could be a life style, fame, power and social status. Similar to the previous verse, when such desirables are promoted, it arouses the greed among people to obtain it. Those who succeed may yearn for more; those who fail may become resentful; those who have not succeed nor fail yet may become too preoccupied in the struggle for it. In all cases, the heart of the people become unsettled and without peace. Therefore the society would also be without peace and harmony. Thus when harmony is valued above all else, such arousal of greed must be avoided.
Translation:
Thus the Wise would rule in the following way:
Comments:
Below comes the suggestion from the Tao Te Ching.
Translation:
Empty thy hearts, Fill thy bellies,
Weaken thy ambitions, Strengthen thy bones.
(See comments for explanation.)
Comments:
There are 2 things I would like to comment: first the poetic wording, and second the meaning.
The poetic wording The author used the word Empty to contrast with Fill, as well as Weaken to contrast with Strengthen. He also used the first line to describe the implementation, and the second line to state the objective. Due to such poetry, I only translated the words, but did not translate the meaning above.
The meaning In the Chinese language, 'Empty thy hearts' means to humble oneself. Here, 'Fill thy bellies' means to provide sufficient food to the people. Figuratively, food also includes other basic necessities. 'Weaken thy ambitions' means to increase the contentedness of the people. This is the result of being humble. 'Strengthen thy bones' mean to increase the health and living conditions of the people. This is the result of providing sufficient food to the people.
Translation:
Always keep the peasants be non-attached to perspectives and without desires (thus contented).
Comments:
This is often misinterpreted in other translations. Many thought
'无知'
means ignorance, and hence translated the above as 'To keep the peasants in ignorance and without desires'. This sounds more like a dictator suppressing his people. Fortunately this interpretation is wrong. It turns out that
'无知'
is a very high ideal in Taoism. It means to empty oneself of all perspectives. When one is without perspective, one's mind will be able to accept all perspectives, handle all perspectives, and be unbaised to all perspectives. This is the key to harmony. The wise advice of 'Do not judge', is similar to this idea. It is also as in 'watching the sunrise as if it were your first', 'enjoying the company of your friends as if they were new friends', 'forgiving your enemies as if you have forgotten that they had wronged you'. Thus indeed this is a very powerful paradigm which facilitates harmony.
Therefore the above verse basically advice keeping the people in an open mind, be without desires and be contented.
Translation:
Thus the cunning people do not dare to upset the harmony.
Comments:
In such a society as described above, with humble and contented people, even the clever men among them would value the harmony and not stir up with disruptive actions. They would dwell in the bliss of harmony and uphold non-action.
Translation:
By ruling with non-action (i.e. by way of harmony), there is nothing that cannot be brought to order.
Comments:
Thus is the rule by non-action, which brings harmony. Harmony brings order, and order is the objective of a ruler. Hence by implementing non-action, a ruler always achieve his ruling objective.
Conclusion:
The previous chapter was for the individual. This third chapter is about how to build the conducive conditions necessary for a harmonious community. The emphasis on harmony instead of material, technological, or economic progress, is still relevant to our society today. For example the harmony within a family is valued above all else. There are also harmony among friends, harmony among volunteers and harmony among colleagues.
The first three statements about no favoritism, no raising of object value, and no promoting of desirables, have actually a central theme of equanimity. There should be equanimity among people, among objects, and among desirables. With such equanimity, then the conditions for harmony is firmly set in the community. Equanimity is the structure of the House of harmony.
Next the chapter talks about the environment inside the House. In order for harmony, people must have respect for each other. This is achieved when everyone is humble and contented. There are no ambitious plans by anyone which may upset the personal priorities of others. However, this is not enough. Everyone should also have their basic necessities, such as food, clothing and shelter etc, met. Thus contentedness is the mood inside the House of harmony.
With the conditions for harmony set up, then harmony can occur within the community.
Send me your comments.