Chapter 38 of Laozi's Tao Te Ching, serving as both the conclusion of the first part, the 'Dao Jing' (道經), and the beginning of the second part, the 'De Jing' (德經), delves deeply into the nature of Virtue (德). It posits that 'Superior Virtue' (上德, Shàng Dé), which manifests naturally as one becomes united with the Tao, is true virtue, unlike 'Inferior Virtue' (下德, Xià Dé), which is artificially displayed or consciously practiced. It critiques artificial moral codes such as Benevolence (仁), Righteousness (義), and Ritual (禮) as things that emerge only after the loss of the Tao, arguing that 'Ritual' (禮) in particular is the most superficial and the root of disorder. The chapter emphasizes that a true follower of the Tao must abandon superficial appearances and pursue inner substance.
📖 Table of Contents
- ✨ Introduction
- 📜 Original Text (原文)
- 📃 Meaning of the Original Text
- 🌲 Line-by-Line Translation
- 💧 Verse-by-Verse Commentary and Interpretation
- 上德不德 是以有德 下德不失德 是以無德 (shàng dé bù dé, shì yǐ yǒu dé; xià dé bù shī dé, shì yǐ wú dé)
- 上德無為而無以為 下德為之而有以為... (shàng dé wú wéi ér wú yǐ wéi; xià dé wéi zhī ér yǒu yǐ wéi...)
- 故失道而後德 失德而後仁 失仁而後義 失義而後禮 (gù shī dào ér hòu dé; shī dé ér hòu rén; shī rén ér hòu yì; shī yì ér hòu lǐ)
- 夫禮者忠信之薄而亂之首 (fū lǐ zhě, zhōng xìn zhī bó ér luàn zhī shǒu)
- 前識者道之華而愚之始 (qián shí zhě, dào zhī huá ér yú zhī shǐ)
- 是以大丈夫處其厚 不處其薄 居其實 不居其華 (shì yǐ dà zhàng fū chǔ qí hòu, bù chǔ qí bó; jū qí shí, bù jū qí huá)
- 故去彼取此 (gù qù bǐ qǔ cǐ)
- 🌳 Overall Interpretation
- 🌟 The Meaning and Importance of Chapter 38
📜 Original Text (原文)
上德不德 是以有德
下德不失德 是以無德
上德無為而無以為
下德為之而有以為
上仁為之而無以為
上義為之而有以為
上禮為之而莫之應 則攘臂而扔之
故失道而後德
失德而後仁
失仁而後義
失義而後禮
夫禮者忠信之薄而亂之首
前識者道之華而愚之始
是以大丈夫處其厚 不處其薄
居其實 不居其華
故去彼取此
📃 Meaning of the Original Text
Superior virtue is not conscious of itself as virtue; therefore, it truly has virtue.
Inferior virtue is anxious not to lose virtue; therefore, it has no (true) virtue.
Superior virtue acts through non-action and has no contrived purpose.
Inferior virtue acts with contrivance and has a purpose.
Superior benevolence acts, but has no contrived purpose.
Superior righteousness acts and has a contrived purpose.
Superior ritual acts, and when no one responds, it rolls up its sleeves and compels them.
Therefore, when the Tao is lost, virtue appears.
When virtue is lost, benevolence appears.
When benevolence is lost, righteousness appears.
When righteousness is lost, ritual appears.
Now, ritual is the thinning of loyalty and faith, and the beginning of disorder.
Foreknowledge is but a flower of the Tao, and the beginning of foolishness.
Therefore, the great person abides in the substance, not in the superficiality.
They dwell in the fruit, not in the flower.
Thus, they reject that and grasp this.
🌲 Line-by-Line Translation
上德不德 是以有德 下德不失德 是以無德 (shàng dé bù dé, shì yǐ yǒu dé; xià dé bù shī dé, shì yǐ wú dé)
Superior virtue is not conscious of itself as virtue; therefore, it truly has virtue. Inferior virtue is anxious not to lose virtue; therefore, it has no (true) virtue.
上德無為而無以為 下德為之而有以為 上仁為之而無以為 上義為之而有以為 上禮為之而莫之應 則攘臂而扔之 (shàng dé wú wéi ér wú yǐ wéi; xià dé wéi zhī ér yǒu yǐ wéi; shàng rén wéi zhī ér wú yǐ wéi; shàng yì wéi zhī ér yǒu yǐ wéi; shàng lǐ wéi zhī ér mò zhī yìng, zé rǎng bì ér rēng zhī)
Superior virtue acts through non-action and has no contrived purpose. Inferior virtue acts with contrivance and has a purpose. Superior benevolence acts, but has no contrived purpose. Superior righteousness acts and has a contrived purpose. Superior ritual acts, and when no one responds, it rolls up its sleeves and compels them.
故失道而後德 失德而後仁 失仁而後義 失義而後禮 (gù shī dào ér hòu dé; shī dé ér hòu rén; shī rén ér hòu yì; shī yì ér hòu lǐ)
Therefore, when the Tao is lost, virtue appears. When virtue is lost, benevolence appears. When benevolence is lost, righteousness appears. When righteousness is lost, ritual appears.
夫禮者忠信之薄而亂之首 (fū lǐ zhě, zhōng xìn zhī bó ér luàn zhī shǒu)
Now, ritual is the thinning of loyalty and faith, and the beginning of disorder.
前識者道之華而愚之始 (qián shí zhě, dào zhī huá ér yú zhī shǐ)
Foreknowledge is but a flower of the Tao, and the beginning of foolishness.
是以大丈夫處其厚 不處其薄 居其實 不居其華 (shì yǐ dà zhàng fū chǔ qí hòu, bù chǔ qí bó; jū qí shí, bù jū qí huá)
Therefore, the great person abides in the substance, not in the superficiality. They dwell in the fruit, not in the flower.
故去彼取此 (gù qù bǐ qǔ cǐ)
Thus, they reject that and grasp this.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 上德不德 是以有德 下德不失德 是以無德 (shàng dé bù dé, shì yǐ yǒu dé; xià dé bù shī dé, shì yǐ wú dé)
o Literal Meaning: Superior virtue is not conscious of itself as virtue; therefore, it truly has virtue. Inferior virtue is anxious not to lose virtue; therefore, it has no (true) virtue.
o Commentary: '上德' (shàng dé) is the highest form of virtue, manifesting naturally from being one with the Tao. '不德' (bù dé) literally means 'does not act virtuously,' but here it means 'is not conscious of its own virtue' or 'does not claim or boast of having virtue.' '是以有德' (shì yǐ yǒu dé) means 'for this reason (是以), it has true virtue (有德).' '下德' (xià dé) is a lower level of virtue, sought through intentional effort or adherence to ethical norms, which one strives not to lose. '不失德' (bù shī dé) means 'does not want to lose virtue,' implying a conscious effort to hold onto it. '是以無德' (shì yǐ wú dé) is the paradox: 'for this reason (是以), it has no virtue (無德),' meaning it lacks true virtue.
o Interpretation: True virtue (上德) flows naturally without artificial effort or consciousness, so much so that the virtuous person does not even realize or claim to be acting virtuously. Precisely because of this, they possess true virtue. In contrast, a person who is conscious of their own virtue and strives not to lose it (下德) becomes artificial through that very intention and effort, and thus fails to possess true virtue. This emphasizes that the essence of virtue lies in a naturalness that transcends artificiality.
2. 上德無為而無以為 下德為之而有以為 上仁為之而無以為 上義為之而有以為 上禮為之而莫之應 則攘臂而扔之(shàng dé wú wéi ér wú yǐ wéi; xià dé wéi zhī ér yǒu yǐ wéi; shàng rén wéi zhī ér wú yǐ wéi; shàng yì wéi zhī ér yǒu yǐ wéi; shàng lǐ wéi zhī ér mò zhī yìng, zé rǎng bì ér rēng zhī)
o Literal Meaning: Superior virtue acts through non-action and has no contrived purpose. Inferior virtue acts with contrivance and has a purpose. Superior benevolence acts, but has no contrived purpose. Superior righteousness acts and has a contrived purpose. Superior ritual acts, and when no one responds, it rolls up its sleeves and compels them.
o Commentary: '上德無為而無以為' (shàng dé wú wéi ér wú yǐ wéi) means 'Superior virtue acts through non-action (無為) and (而) has no artificial purpose/plan (無以為).' '下德為之而有以為' (xià dé wéi zhī ér yǒu yǐ wéi) means 'Inferior virtue engages in artificial action (為之) and (而) has an artificial purpose/plan (有以為).' These two lines clearly distinguish Superior and Inferior virtue by their method (action vs. non-action) and intentionality. The text then presents Confucian virtues—Benevolence (仁), Righteousness (義), and Ritual (禮)—as subcategories of virtue, describing their characteristics. '上仁為之而無以為' (shàng rén wéi zhī ér wú yǐ wéi): '上仁' (shàng rén) is one who perfectly practices benevolence. '為之' (wéi zhī) acknowledges an artificial action, but '無以為' (wú yǐ wéi) means it comes naturally, without a contrived purpose. '上義為之而有以為' (shàng yì wéi zhī ér yǒu yǐ wéi): '上義' (shàng yì) is one who perfectly practices righteousness. '為之' (wéi zhī) involves artificial action, and '有以為' (yǒu yǐ wéi) means it is done with a clear purpose (to realize what is right). '上禮為之而莫之應 則攘臂而扔之' (shàng lǐ wéi zhī ér mò zhī yìng, zé rǎng bì ér rēng zhī): '上禮' (shàng lǐ) is one who perfectly practices ritual. '為之' (wéi zhī) is an artificial action, and it has a clear purpose (social order, etc.). And '則攘臂而扔之' (zé rǎng bì ér rēng zhī) means 'then (則) rolls up its sleeves (攘臂而) and pushes them (扔之),' a metaphor for using coercive force when the ritual is not followed.
o Interpretation: Superior virtue (上德) manifests naturally according to the principles of the Tao, without artificial effort or purpose. In contrast, Inferior virtue (下德) is practiced intentionally and with a purpose. Benevolence (仁) involves action but its purpose is pure and close to nature; Righteousness (義) combines action with purpose; and Ritual (禮) is the most artificial and formal, resorting to coercive force when not followed. This shows a decline in the purity of virtue in the order of 上德 > 仁 > 義 > 禮, with artificiality and coercion increasing down the line.
3. 故失道而後德 失德而後仁 失仁而後義 失義而後禮 (gù shī dào ér hòu dé; shī dé ér hòu rén; shī rén ér hòu yì; shī yì ér hòu lǐ)
o Literal Meaning: Therefore, when the Tao is lost, virtue appears. When virtue is lost, benevolence appears. When benevolence is lost, righteousness appears. When righteousness is lost, ritual appears.
o Commentary: '故' (gù) means 'therefore,' indicating a result of the preceding analysis of virtues. '失~' (shī~) means 'to lose ~' or 'when ~ disappears.' '而後' (ér hòu) means 'only then does ~ appear.' This verse illustrates a 'process of decline' from the ideal state of the Tao to artificial norms, starting with the Tao and moving to Virtue (德, especially 下德), Benevolence (仁), Righteousness (義), and Ritual (禮). When natural harmony (Tao) disappears, artificial virtue (德) emerges. When virtue weakens, Benevolence emerges, and so on. This is in the same vein as Chapter 18's '大道廢 有仁義' (dà dào fèi, yǒu rén yì).
o Interpretation: When the primordial harmony of the universe, the Tao, is fully present, there is no need for artificial virtues or norms. But when the Tao is lost, natural virtue also weakens, and to fill the void, artificial moral codes emerge in succession. Benevolence, Righteousness, and Ritual are artificial substitutes that prove the loss of the Tao. This sequence shows a decline from naturalness/internality to artificiality/formality.
4. 夫禮者忠信之薄而亂之首 (fū lǐ zhě, zhōng xìn zhī bó ér luàn zhī shǒu)
o Literal Meaning: Now, ritual is the thinning of loyalty and faith, and the beginning of disorder.
o Commentary: '夫禮者' (fū lǐ zhě) means 'Now, as for ritual (禮)...' '忠信之薄' (zhōng xìn zhī bó) means 'the thinning (薄) of loyalty (忠) and faith (信).' In other words, it is a state where inner sincerity (忠信) is lacking, leading to a focus on external formalities. '而亂之首' (ér luàn zhī shǒu) means 'and (而) the beginning/head (首) of disorder (亂).' This implies that the coercive enforcement of ritual formalities leads to social conflict and disorder.
o Interpretation: Ritual (禮) is not something that arises from a sincere heart (忠信) but is a mere external form adopted precisely because the inner substance is lacking. Therefore, ritual fails to create true harmony and, instead, the obsession with and enforcement of its formalities becomes the very beginning of social disorder. This is a strong critique, showing that ritual is the most superficial and harmful norm after the loss of the Tao.
5. 前識者道之華而愚之始 (qián shí zhě, dào zhī huá ér yú zhī shǐ)
o Literal Meaning: Foreknowledge is but a flower of the Tao, and the beginning of foolishness.
o Commentary: '前識者' (qián shí zhě) refers to 'one who has foreknowledge (前識)' or such knowledge itself. It implies artificial prediction, calculation, and worldly cleverness. '道之華' (dào zhī huá) means 'the flower (華) of the Tao,' a metaphor for something that is merely a superficial appearance, not the essence of the Tao. '而愚之始' (ér yú zhī shǐ) means 'and (而) the beginning (始) of foolishness (愚).'
o Interpretation: From the perspective of the Tao, artificial knowledge and cleverness, such as predicting the future and calculating the ways of the world, are merely flashy flowers on the surface, not the deep essence of the Tao. Relying on such superficial knowledge hinders the realization of true wisdom and the Tao, thus becoming the beginning of fundamental foolishness. This emphasizes the limitations and dangers of artificial knowledge.
6. 是以大丈夫處其厚 不處其薄 居其實 不居其華 (shì yǐ dà zhàng fū chǔ qí hòu, bù chǔ qí bó; jū qí shí, bù jū qí huá)
o Literal Meaning: Therefore, the great person abides in the substance, not in the superficiality. They dwell in the fruit, not in the flower.
o Commentary: '是以' (shì yǐ) means 'for this reason' or 'therefore,' presenting the attitude of a follower of the Tao based on the preceding critiques. '大丈夫' (dà zhàng fū) refers to the ideal person who understands and practices the Tao, the sage. '處其厚 不處其薄' (chǔ qí hòu, bù chǔ qí bó) means 'abides in (處) its thickness (厚), not in (不處) its thinness (薄).' '厚' (hòu) represents the essence of the Tao, superior virtue, simplicity—things that are fundamental and internal. '薄' (bó) represents the superficiality of ritual and foreknowledge. '居其實 不居其華' (jū qí shí, bù jū qí huá) means 'dwells in (居) its fruit/reality (實), not in (不居) its flower/appearance (華).' '實' (shí) represents the inner, substantive value of the Tao's essence, while '華' (huá) represents the flashy appearance of foreknowledge and the veneer of ritual.
o Interpretation: Because they understand the limitations and dangers of artificial and superficial things like ritual and foreknowledge, the 'great person' who follows the Tao does not concern themselves with or pursue what is thin and flashy on the outside (薄, 華). Instead, they focus on and abide in what is thick and substantive on the inside (厚, 實), such as the fundamental principles of the Tao, superior virtue, and simplicity. This shows the Taoist's choice of the essential over the superficial.
7. 故去彼取此 (gù qù bǐ qǔ cǐ)
o Literal Meaning: Thus, they reject that and grasp this.
o Commentary: '故' (gù) means 'therefore,' concluding the previous choice. '去彼' (qù bǐ) means 'to reject/discard (去) that (彼).' '彼' (bǐ, 'that') refers to the objects of criticism to be avoided (薄, 華, 禮, 前識, etc.). '取此' (qǔ cǐ) means 'to take/choose (取) this (此).' '此' (cǐ, 'this') refers to the objects the great person pursues (厚, 實, 道, 上德, etc.). This is the same structure as in Chapter 12, presenting a crucial principle of choice in Taoism.
o Interpretation: Based on all the preceding arguments, a life that follows the Tao requires a clear choice. This is the concluding instruction: one must resolutely discard the superficial and artificial things ('that') and choose to pursue the fundamental essence of the Tao and its virtue, which are substantive and real ('this').
🌳 Overall Interpretation
The thirty-eighth chapter tells us that there is a true virtue and a false virtue, and what we ought to follow.
The highest virtue (上德) is not conscious of itself as virtue, as if it doesn't exist. Precisely for this reason, it truly possesses virtue. But inferior virtue (下德) is conscious of its virtue and strives not to lose it. For this reason, it does not possess true virtue.
Superior virtue is practiced naturally, without striving or any specific purpose. But inferior virtue is practiced intentionally and with a purpose.
There are various levels of virtue. One who practices the highest benevolence (仁) acts, but it comes naturally, without any selfish motive or purpose. One who practices the highest righteousness (義) acts, but it is done with a clear purpose. However, one who practices the highest ritual propriety (禮) acts with intention and purpose, but when the other person does not comply, they end up 'rolling up their sleeves and compelling them' with coercive force.
From this, we see that only after the primordial harmony of the universe, the Tao, is lost, does artificial 'virtue' (下德) emerge. And after virtue weakens, 'benevolence' (仁) is emphasized. After benevolence weakens, 'righteousness' (義) is emphasized, and after righteousness weakens, 'ritual propriety' (禮) appears. This shows that benevolence, righteousness, and ritual are born after the Tao has disappeared.
Now, ritual (禮) is merely an external form adopted because sincere loyalty and faith are lacking in the heart, and this is the beginning of social conflict and disorder. Furthermore, artificial knowledge that predicts the future and calculates the world (前識) is not the deep essence of the Tao but merely a 'flashy flower on the surface,' and relying on such knowledge is the 'beginning of foolishness' that obscures true wisdom.
Because they know the dangers of these artificial and superficial things, the 'great person' who follows the Tao acts differently. They do not concern themselves with what is thin and flashy on the outside (like ritual and foreknowledge), but abide in the 'thick and substantive' inner qualities like the fundamental principles of the Tao, superior virtue, and simplicity. They dwell in the 'fruit' of inner substance, not in the 'flower' of outer appearance.
Therefore, a life that follows the Tao requires a clear choice: one must resolutely discard 'those' superficial and artificial things and choose to pursue 'these' thick and substantive qualities like the primordial essence and virtue of the Tao.
Chapter 38 presents the following core ideas:
- Superior Virtue (上德) vs. Inferior Virtue (下德): It presents the core Taoist distinction that only Superior Virtue, which is practiced naturally and unconsciously, is true virtue, while Inferior Virtue, practiced with intention and purpose, is artificial and not true virtue.
- The Hierarchy and Decline of Virtue: It shows a process of decline: after the Tao is lost, Virtue appears, and as virtue weakens, Benevolence, Righteousness, and Ritual appear in succession. This implies that these latter virtues are artificial substitutes that signify the loss of the Tao.
- Critique of Ritual (禮) and Foreknowledge (前識): It strongly criticizes Ritual as a hollow shell lacking inner sincerity and a source of disorder, and Foreknowledge as a superficial aspect of the Tao and the beginning of foolishness.
- The Choice of the Great Person: It emphasizes that the ideal person ('大丈夫') must reject these superficial things (薄, 華, 禮, 前識, 下德) and choose the thick and substantive qualities (厚, 實, 上德) like the primordial essence of the Tao and superior virtue. This repeats the 'reject that, grasp this' principle from other chapters.
- The Importance of Inner Essence: It asserts that inner substance and a deep understanding of the Tao are more important than external forms, knowledge, or artificial efforts.
Chapter 38 is a crucial chapter in the Tao Te Ching that deepens the understanding of Virtue (德) and clearly shows why Taoist thought critically examines Confucian values like benevolence, righteousness, and ritual. It opens the second part of the book, the 'De Jing,' by emphasizing that true virtue is not artificial but a natural expression of the Tao, and that a follower of the Tao must abandon superficialities and pursue inner essence.
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