Research the concept of wu wei in Huai Nan Zi
Date Issued
2004
Date
2004
Author(s)
chan, Yi-chun
DOI
zh-TW
Abstract
Abstract
The concept of wu wei in Huai Nan Zi originated from Lao Zi. In Lao Zi, the concept of wu wei was “nonintervention in the natural course of things, without delusive actions.” Yet wu wei does not mean that the monarch does not do anything, but rather that he must cultivate an attitude of wu wei. This is “’doing’ non-doing.” The monarch must set his own cultivation as an example to the people so that they will learn and emulate his non-aggressive and calm demeanor; therefore, he leads and directs the growth of his people and all beings without intervention. Thus, society and government will function in harmony; the monarch will also attain the greatest benefit in his rule. This is “when nothing is done, nothing is left undone.”
After the time of Lao Zi, the Ji Xia school of Taoism and Han Fei Zi further promoted the practical aspect of wu wei. Ji Xia stated, “As the mind functions as the essence, so does the monarch as the leading position; as each of the nine apertures has its own duty, so are all officials distinguished by their functions.” “Do not walk for the horse; do not fly for the bird.” This concept of dividing duties between the monarch and his subjects means that the monarch takes no action, but his subjects do—this is the idea of “dividing duties by wu wei.” During the time of Han Fei, this was most widely developed. Han Fei, through the perfection of his method, the liveliness of his skills, and the awe of his power, established an inviolable power and was able to successfully control the efficiency of dividing positions and duties among his subjects and people.
After Han Fei, the early Han Dynasty continued using the concept of wu wei, mainly according to the Huai Nan Zi, which first ascribed wu wei to the metaphysical significance of Taoprinciple and essence of Taoism which points at the whole or partial essence of “Tao.” Furthermore, wu wei is the standard for the cultivation of body and mind. According to Huai Nan Ze, it consists of relation of form to spirit, regulating the mind, and nurturing the body; letting the senses turn inward and the spirit roam between heaven and earth. Also, the meaning of wu wei is active; it is the skill and practice of the noble one, reflecting the principle of ruling the country. “From the simple to the complex, each keeping in their own positions, to do anything was observed custom, practices or personality without change, and to quote rites and law from Tao,” this is to transform wu wei into a “skill of governing.” In the Huai Nan Ze we can see that using wu wei to rule the country has the same meaning as “not ruling is ruling.” It does not need the ruler to do anything by myself. Abiding in the mental state of we wei in all actions enables the wise, the brave, and the noble to be content and at peace; with the mind empty, maintaining clarity and stillness, governing according to the principle of human culture, “to act when acting, cease when ceasing.” This is to rule by wu wei.
We can say that although wu wei has a passive meaning in origin, during the end of the Chun Qiu period, the Tao De Jing of Lao Ze gives it a more ‘active’ meaning. Then, in the Zhan Gua era, the Taoist, Huang Lao used wu wei to actively put into practice the governing of the body and the country. During the Han Dynasty, Gao Zu’s many important prime ministers such as Chen Pin, Lu Jia, , Cao Sheng, and Zhang Lian also followed Hungs’s concept of “ruling by wu wei” as the method of governing the country. Then Zhe Wen, Jin Di, first used the Taoist view in government politics, and put into practice Huang’s method of “ruling by wu wei”. Lin An and Gao Zu Sun wrote Internal Huai Nan and External Huai Nan. The former defined the principle of governing the body by nurturing body and life; the latter used this method to further govern the country. The External Huai Nan was also known as Huai Nan Hong Lie. This used the Taoist ‘concept of wu wei’ to govern the body within and country without. Huang’s methods of cultivating the body, establishing the home, governing the country and establishing peace in the world is the culmination of the Huang and Taoist ideas.
Subjects
援禮法入道
各守其職
無為而無不為
因循為用
為無為
養身
形神關係
治心
以簡御繁
無為
to quote rites and law from Tao（援禮法入道）
when nothing is done nothing is left undone（無為而無不為）
wu wei（無為）
nurturing the body（養身）
the consists of relation of form body to spirit（形神關係）
regulating the mind（治心）
from the simple to the complex（以簡御繁）
each keeping in their own positions（各守其職）
doing non-doing（為無為）
to do anything was observed custom, practices or personality without change（因循為用）
Type
thesis
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