不上賢 使民不爭 不貴難得之貨 使民不爲盜 不見可欲 使民不亂
[bu4] [shang4] [xian2] [shi3] [min2] [bu4] [zheng1] [bu4] [gui4] [nan2] [de2] [zhi1] [huo4] [shi3] [min2] [bu4] [wei2] [dao4] [bu4] [xian4] [ke3] [yu4] [shi3] [min2] [bu4] [luan4]
Not elevating those who are virtuous, causes the people to not fight; not valuing that which is hard to acquire causes the people to not steal; not showing off that which is desirable causes the people to not be at unease
不尚賢，使民不爭﹔不貴難得之貨，使民不為盜﹔不見可欲，使民心不亂。
[bu4] [shang4] [xian2]， [shi3] [min2] [bu4] [zheng1]﹔ [bu4] [gui4] [nan2] [de2] [zhi1] [huo4]， [shi3] [min2] [bu4] [wei2] [dao4]﹔ [bu4] [xian4] [ke3] [yu4]， [shi3] [min2] [xin1] [bu4] [luan4]。
Not valuing those who are virtuous, causes the people to not fight; not valuing that which is hard to acquire causes the people to not steal; not showing off that which is desirable causes the people’s hearts to not be at unease
This section looks to basically work off of our previous chapter to a degree. The section: “有无之相生也” ultimately explains this section (though any of the examples can be extrapolated in the same manner). By defining the concepts of “having” and “lacking”, we have created a duality. By having this duality, we have two states (even if we can argue more states, we still only technically have two states which can be further decomposed to give nuance), one of having or possessing a given item, and one of not having or possessing said item. By aspiring to virtue or similar, we set up a standard which creates a duality, and by having this duality, we in turn create the negative force of this concept.
When we value the virtuous, we set people up to be either virtuous or not virtuous, and by doing so, we create the condition which gives birth to the actions which can define either concept, strife (or fighting), since we can argue that strife is an action which is caused by a lack of virtue in some abstract manner. We can also frame it as the fight for virtuousness can lead people astray. The road to hell is paved with good intentions. This saying effectively conveys what the original is trying to say, though framed from a different perspective.
The quest for virtue creates a black and white concept of what virtue is, which creates rules, which then creates loopholes. If our goal to create virtue involves reducing suffering, then does increasing the suffering for one to decrease the suffering of others create virtue? By even considering the concept of virtue, we have affected our actions.
The other examples illustrate this from different angles, but effectively say the same thing. By valuing that which is hard to obtain, people will steal to get it if they cannot get it by other means or if it is easier to do so. If it is not exalted, then there would arguably be no reason to steal it even if it is rare or hard to come by. By not showing off that which is desirable, then people do not feel an unease at their inability to acquire or have said desirable thing. This section doesn’t serve to blame the victim, only to explain that the duality itself leads to these negative actions and effects.
見~现
是以聖人之治也 虛其心 實其腹 弱其志 強其骨
[shi4] [yi3] [sheng4] [ren2] [zhi1] [zhi4] [ye3] [xu1] [qi2] [xin1] [shi2] [qi2] [fu4] [ruo4] [qi2] [zhi4] [qiang2] [qi2] [gu3]
It is because of this that the wise govern this way, they empty their [the peoples’] hearts, and fill their stomachs, weaken their aspirations, and strengthen their bones
是以「聖人」之治，虛其心，實其腹，弱其志，強其骨。
[shi4] [yi3]「[sheng4] [ren2]」 [zhi1] [zhi4]， [xu1] [qi2] [xin1]， [shi2] [qi2] [fu4]， [ruo4] [qi2] [zhi4]， [qiang2] [qi2] [gu3]。
It is because of this that “the wise” govern this way, they empty their [the peoples’] hearts, and fill their stomachs, weaken their aspirations, and strengthen their bones
The second version adds some quotes around “the wise” in order to potentially point out the shortsightedness of this advice. As far as I’m concerned, this is a version specific change to highlight the original intention to those who may not catch it. Ultimately, a wise ruler must tailor their leadership to the people. This argument can break down in a Machiavellian fashion, or else in a more optimistic manner.
I choose to take the more optimistic approach as I feel it is best for the long-term success of humanity and more in line with the intention of the original 道德经. “The wise”, at the time (and arguably even now), empty the people’s hearts and weaken their aspirations and focus on filling their stomachs and strengthening their bones, not because they necessarily fear the will of the people or their goals (because if they did, they would not be wise), but because many people aspire but lack resolution, long for something but fail to implement. Hopes and dreams cannot fuel a person (physically and spiritually), but food and labor can.
Needs are few, and wants are many. If one focuses on the wants, there are too many conflicting paths and too many potential pitfalls for all of them. Too many people do not have the willpower to see their wants through either. Needs are ultimately different. The hunt for food, water, or shelter does not ultimately change all that much. By catering to the least common denominator, a wise leader can prevent a huge amount of suffering.
The other thing that can make this much more optimistic is the consideration that, you can’t really fulfill a want until you fulfill your needs. By fulfilling needs rather than wants, a wise leader sets the stage for the “less important” pieces to bare existence which helps the people climb their Maslow’s Hierarchy of Needs from the base up. A solid foundation leads to a solid structure, and this helps at least get that much right.
恆使民无知 无欲也 使夫知不敢 弗爲而已 則无不治矣
[heng2] [shi3] [min2] [wu2] [zhi1] [wu2] [yu4] [ye3] [shi3] [fu1] [zhi1] [bu4] [gan3] [fu2] [wei2] [er2] [yi3] [ze2] [wu2] [bu4] [zhi4] [yi3]
Constantly causing the people to be knowledgeless and desireless, causes those with knowledge to not dare [to not venture forth]. It is by being noncoercive and nothing more, that everything is governed properly
常使民無知無欲。使夫智者不敢為也。為「無為」，則無不治。
[chang2] [shi3] [min2] [wu2] [zhi1] [wu2] [yu4]。[shi3] [fu1] [zhi4] [zhe3] [bu4] [gan3] [wei4] [ye3]。[wei2]「[wu2] [wei2]」，[ze2] [wu2] [bu4] [zhi4]。
Constantly causing the people to be knowledgeless and desireless, causes those with knowledge to not act. By being noncoercive, everything is governed properly
These two translations take a bit of a divergence, though they meet in the middle by the end. By making the people “knowledgeless”, the ability to hoard and control knowledge diminishes as it becomes a noncommidity. Once knowledge is an element in the process rather than the end goal, the value effectively drops for knowledge hoarding. In one translation this cuts them off at the head, in the other, it shows that they become aware of the process and do not act.
Desires are similar. If everyone desires a new car, there gets to be demand and people will work on making new cars (in a higher proportion). At this point, many of the people making these new cars could be better focused and better used if the desire for a new car did not exist. It is not necessarily the desire which causes the issue, but the result and demands of the desire.
By being noncoercive in governing, one rides the flow of the times and fits in with the needs of the times. At one point, internet in general was a luxury at best, but now it is arguably a need. By governing without coercion, one is coerced by the needs of the people which will spell out the best course of action. The will of the people is constantly in flux, and by being stuck trying to follow dogma, one ends up unable to act quickly and efficiently.