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The Praise of Yin aggressive, directed, intentional, interventionist
In establishing what the two thoughts
have in common, we also started from
accepting the two and the right to be different.
But what separates them? Anne Cheng uses the
yin-yang binomial 陰陽 to express the
fundamental difference (and at the same time a
complementary relationship) between the two:
“Laozi particularly privileges the feminine,
unlike the Confucian order, centered on the
figure of the father (...).” (Cheng 2001, 147)
To illustrate the feminine to which Lao
Zi's book refers, Anne Cheng quotes from
Verse LXXVIII, where the feminine, maternal
and eternally generative figure undoubtedly
has a metaphorical role. To put it more clearly,
it is a metaphor in a mystical context. On the
other hand, “the father figure”, towards which
the “Confucian order” is oriented, refers to the
social and political prototype - father,
respectively leader of people. Two registers
that apparently cannot be compared, Anne
Cheng herself moving on in the text to what
actually brings Confucian thought closer to
Daoist thought: gentleness, a natural way, and
at the same time an effective (and perennial)
technique. Insufficiently translated by non-
action or action (it is wuwei 無為), this way of
being of the Dao is in reality common to the
two thoughts: “In fact, inaction defeats action
more by attraction than by constraint, more by
the way of being than by having or doing. We
are not here on common ground with
Confucian ritualism, which is also based on the
effectiveness of a harmonious Dao (...).
Approaching the Confucian current allows us
to understand that “inaction” does not mean
“doing nothing”(...), but to refrain from any
Caietele Confucius 20
action, in order to let the absolute effectiveness
act, the invisible power (of) Dao.” (Cheng 2001,
147-48)
Among the many postures of the Dao,
softness, is an interesting one for understanding
the attitude of yielding, retreating, recoiling,
and so on. Because water does not impose itself,
but folds, adapts, yields. This is what Lao zi says
about water: “Under Heaven, nothing is softer
and weaker than water, but [it] overcomes what
is strong and strong, being no one above it (…).
Therefore, that which is soft overcomes that
which is hard, and that which is weak
overcomes that which is strong; there is no one
under Heaven who does not know [this], [but] it
is not possible for anyone to do [it]. That is why
the Holy Man says: ,,[He who] endures the
humiliations of the country, that is the ruler of
the country, [he who] endures the misfortunes of
the country, that is the King under Heaven”
(LXXVIII).” (Lao Zi 1999, 192)
Discussion of the notion of Dao on the
basis of the Dao of Jing would nicely nuance its
understanding. From the multitude of poses (for
example, the cosmogonic pose) and metaphors,
we find ourselves forced to make a selection.
The following passage, constructed to suggest
the physical movement of recoil, carries at the
same time the metaphor of subtle surrender
(surrender in and of itself): “Completing your
work, [your] name shall be known, and you
withdraw—[this] is the Tao of Heaven (IX).”
(Lao Zi 1999, 41)
Here we are talking about a withdrawal
that is equivalent to renouncing honors and even
to the frustration of not having gained honors
and recognition. This accomplished man,
whether he is the Holy Man (Shengren聖人) of