The philosophy that is demonstrated in Ancient Chinese philosophy, as given in the method Lao Tzu lays out the steps for the development of the sage is a man’s way of showcasing his/her self to others as an ‘example-man’ that re-adheres to the ruling of nature which is rooted form his/her responsibility to the other. In eventually developing and becoming an ‘example-man’, one must not just end up living with it all by his/her self. He/she also needs to display it, and showcase it to others. That’s why it was to be inferred as the “example”, which means to become a representative, or for say, a model of how everybody should live out their lives.
In showcasing oneself as the ‘example-man’, one must first despise knowing; he/she must unlearn, will never learn, and will never be an instrument of learning. In getting rid of knowledge (and desires) that we acquire through our sensorial experience, which affects in the way we live out our lives, one superficially unlearns. He/she closes his/her self, primarily his/her senses, from any knowledge, from those he/she had and those which he/she will later on attain. This knowledge, since it is brought up by one’s senses which are admittedly defective and imperfect, are also of defects and imperfectness. Sometimes, we perceive the truth, sometimes not. Sometimes, our senses are effective, while other times it fails. Hence, our sensorial means are not that stable to be relied upon. And since it is unstable and erratic, its ‘produce’ which is the knowledge we acquire through it are indeed volatile and dangerous. Volatie, for it is not effective, hence is not worthy to be adhered by one in living out his/her life. Dangerous, for with the eratic-ness of knowledge, one could assume something that is not totally assured, which could put up bad implications. With knowledge, one would identify things. In identification then comes categories; there will be those which are preferred over the other. And through preferential categories comes limitations and prejudices. Yes, such limitations/controls could be good, for these things offer propriety and orderliness in the universe. But since it is brought up by the unreliable sensorial knowledge, it will just give an avenue for confusion and misapprehension. That’s why it is not and will never be welcome in the Way of Tao. For in the nature’s Way, only the Tao knows; it is the only one whose assertions are true. By knowing the Tao, which is a knowledge but technically not a sensorial one, one knows that only the Tao knows, and not him/her. That’s why he/she is to unlearn and exude any traces or spots of worldly knowledge and acknowledge the Tao. But aside from that, one must not also tolerate and be an agent of learning to others. As an ‘example-man’, aside from unlearning his/her self, must also unlearn others through his/her example, and of course, not of force. In being the ‘example-man’, one must not give human knowledge, for this might sound absurd because how can he/she give something that he/she has already got rid of. Anyway, the point is that, upon showcasing the character of the man of Tao to others, one primal step to model out as a man of ‘nature’, is to unlearn. Through this, problems and conflicts will be resolved, and harmony will, in place, persist.
After that of despising knowledge (or learning), in modeling out oneself as the ‘example-man’, the individual must grip on the notion of Wu-wei which is to left nothing undone by not doing anything beyond. What this notion is trying to say is that the ‘example-man’ himself/herself is to stop when he/she is already done with what he/she is ought to do; not going to an extra mile, nor pursuing for more (non-exceeding), and to be humbly contented of his/her natural work instead. The idea here is that, upon not doing more so, one will be able to recognize, acknowledge, and allow the Way nature is doing things; the natural course of things. If the Way of nature is to persist, there will be harmony, for things will be done naturally, without any appaling instances that could cause disharmony instead. The point here is that, if one will just rely on the nature’s way, which means not exceeding his/her own nature in doing things, there would be no chaos, no harm, etc. -just harmony and agreement of things. Through this, Wu-wei, one can be an effective exemplar that advocates for the re-adherence of the people to the nature.
Thus, to sum it all up, non-knowing (unlearning) and non-acting (Wu-wei) is the ways of the ‘example-man’ in order for him/her to illustrate to the faculties of others, as response to his/her human responsibility to the latter, the Way we should live out our lives as a people ( not only as a self) in accordance to the will of nature.
No comments:
Post a Comment