the greatest uprightness will seem compromised
the greatest ability will seem clumsy
the greatest eloquence will seem tongue-tied.
the greatest perfection will seem lacking in something
the greatest solidity will seem Empty
its usefulness in inexhaustible 5[45] Give an example of a case in which
“seeming compromised” could accompany “great uprightness”.
A case in which some kind of “being tongue-tied” might be associated with
great eloquence.
These associations should help understand the meaning of “Empty” in Laoist
writing. How do the top three lines here help illuminate the meaning of the
bottom three?
Compromised -- then upright
Empty -- then solid
he does not show off, so he shines
he does not contend
so no one can contend with him 4[22]
How does the passage above from 5[45] help illuminate the meaning of these first lines of 4[22]? What is the connection between these lines about not showing off and not contending, and “Empty” in the first lines here? What meaning does this give to “Empty.”
the Excellent shih of ancient times
penetrated into the most obscure,
the marvelous, the mysterious.
they had a depth beyond understanding.
they were simply beyond understanding.
the appearance of their forceful presence:
cautious, like one crossing a stream in winter
timid, like one who fears the surrounding neighbors
reserved, like guests
yielding, like ice about to melt.
whoever holds onto this Tao does not yearn for solidity.
he simply lacks solidity,
and so what he is capable of: remaining concealed 6[15]
The first line evokes an image of legendary shih who advised Emperors
in an ancient Golden Age, who are models for present Laoist shih.
Paradoxically, the ideal shih has a presence that is forceful and at the same
time appears cautious and timid.
“Solid” in the previous passages is the opposite of “Empty,” suggesting that the
image of the timid model shih who are “not solid,” are also examples of what
Laoists mean by “Empty.” How does “concealed” add to the associations in this
passage?
losing Tao, next comes Te
losing Te, next comes Goodness
losing Goodness, next comes Morality
losing Morality, next comes Etiquette.
Etiquette is loyalty and sincerity spread thin
and so the great man:
resides with the substance
does not stay with what is thin.
resides with the fruit
does not stay with the flower. 11[38}
“Goodness, Morality, and Etiquette (jen, I, li) are code-words in the Tao-te-ching
for Confucian self-cultivation which they see as artificial and forced
departures from more “natural” Tao. Following Etiquette rules represents the
“thin” less substantial external appearances of internal “loyalty and sincerity”
– like showy flowers contrasted with “useful” fruit.
Laoists use the term “solid” to refer to what receives social recognition and
impresses others, and “empty” or “nothing” to refer to the opposite, what is
overlooked or looked down on in society. So this passage helps explain the
connection between “nothing” and “useful” next passage quoted below here.
thirty spokes unite in one hollow hub --
in this 'nothing' lies the wheel's usefulness.
knead clay to make a jar --
in its 'nothing' lies the jar's usefulness.
cut out doors and windows in making a house --
in their 'nothing' lies the house's usefulness.
yes, 'being' makes for profit
'Nothing' makes for usefulness. 15[11]
“Nothing” in Laoism is similar in meaning to “empty”. It is the
opposite of “solid” or “being” which refers to what appears substantial because
it is impressive and gains social recognition.
Laoists associate Empty/Nothing with “useful” qualities, while Solidity/Being is
associated with things that satisfy the desire for personal “profit” but are
actually less satisfying to the possessor and of less benefit to society.