 When examining the philosophy of Lao Tzu, it should not surprise the reader that, like Homer, he is half a myth and only half a man. Some, like AC Graham, argue that the works of Lao Tzu are but the amalgamation of various different legends. While others, like Saima Chen of the Han Dynasty, subscribe to a more unifying picture of the Old Master. Just about every aspect of his life and philosophy is open to interpretation, far too many to expound upon in one video. So if the information related here is slightly different than what another has said, then know that this is par for the course when examining a text that dates back to the 6th century BCE. Even by 100 BCE, very little to no factual evidence was available to substantiate the life experiences of Lao Tzu. We are told that he was born a native of Chiu, a southern state in the Zhao dynasty. Here he lived for a substantial amount of time, even serving as keeper of archival records at the court. It was here, probably, that he met Confucius, who is said to have traveled to Laoyang for the purpose of advising him on certain ritual matters. It was not until he left Chiu and met Yanzi, an official in charge of the northwestern Chinese border, that Lao Tzu would write the doctrine that would inspire all of China for thousands of years. Upon its production, it was simply called the Lao Tzu. To name a book after its author was common practice in early China. It was not until later on that the book would gain the title which many recognize it by today, the Dao Dajing, roughly translated to classic of the way in virtue. It is concerned with the Dao, or way, and how it finds expression in virtue, especially through what the text calls naturalness, zir'an, and non-action, Wuwei. After finishing the book, Lao Tzu set off. Nobody knows where he went, but what the old master left behind would inspire a thousand books of commentary in its honor. When we look at the Chinese character for Dao, we find that it suggests heading in a certain direction along a path. The great Dao is very even, said Lao Tzu, but people like to take byways. Thought of metaphorically, we can see that he alludes to the proper way that life should be lived, and the methods which lead us to, Wuwei, such a way of life. Though it should be known that the Dao Dajing is clear in expressing that this character is no more than a symbol. What Dao is cannot be captured by language. It is nameless, formless, and indescribable. It is the beginning of all things, an absolute entity which is the source of the universe. Dao should not be mistaken for a being in and of itself, but rather transcendent of all beings. The concept of Wu is used here, meaning nothingness or non-being. In terms of Daoist cosmology, it is unclear whether or not the Dao Dajing promoted a fully developed yin-yang cosmological theory. But what is clear is its intent to demonstrate, simply, that two would not be possible without one. In other words, material things would not be possible without Dao. Here we have another term open to many different interpretations, but we will take it to mean virtue and, as ambiguous as that may seem, it will serve to make clear its relation to Dao. D is, in its essence, a response to the question of human nature. What the Dao Dajing seems to be conveying here is not a virtue obtained through conscious effort, but instead a virtue inherent in all human beings. This inherent quality, when fully realized, is what allows us to better conform to the Dao. It is through Ziran and Wu Wei that we are able to abolish undesirable traits such as pugnacity and acquisitiveness, so to uncover the D that lies beneath. Ziran can be roughly translated to mean naturalness, and it serves to describe the workings of the Dao by emphasizing how the Dao finds expression in nature. It also gives us context to the way that life should be lived according to the ways of nature. The further we move away from a state of naturalness, by performing self-serving deeds to the end of satiating our own desires, the further we move away from virtue. If Ziran is how we uncover our D, then Wu Wei is how we uncover Ziran. Wu Wei is roughly translated to non-action, and what it described is how we may achieve naturalness. Though it should be known that by non-action the Dao Dajing does not mean complete passivity, but rather an abstinence from self-serving actions and desires. While it is often connected with practices such as quietude and emptiness, we should think of Wu Wei not as a guide to particular practices, but as a mode of being or general ethical orientation that guides our actions. It is only through the application of Wu Wei that we are able to progress towards Ziran and thus towards alignment with Dao. The Dao Dajing calls on us to recognize and understand the relativity of knowledge and value. It describes the implications of discriminating based on the assumed value of a given trait, such as when we ascribe beauty to one individual and hideousness to another, or when we ascribe rarity to one mineral and worthlessness to another. This distinction gives rise to discrimination based upon inferiority and superiority, which can have all kinds of social and political repercussions. It is important to note that what we see here is not a recommendation to abolish all distinction, but rather a recommendation for a return to a life of natural simplicity. When Ziran is complete, the individual Dao, finally free from desire, realizes their authentic D and finds fulfillment. Much of what we find in the Dao Dajing is ambiguous and culturally specific, but its groundbreaking innovation and form of insight allows it to remain relevant, even now, roughly 3,000 years after its creation. It gives to us a defensible solution to the timeless problems of pride, desire, and discrimination. It forces us to evaluate not only the values which are so deeply ingrained in our own consciousness, but also the societal values which guide and dictate so much of our lives. If you found this video to be helpful and would like to see more elaborating on Eastern and Western thought, consider subscribing to the channel. Here, my goal is the illumination and exaltation of history's greatest philosophic minds and ideas. As always, thank you for talking philosophy with me. Until next time.