Chapter 18: Losing Our Way, Moral Relativism, and Social Decline

 

Only when the Great Way is abandoned, 

is there humaneness and rightness;

Only when the wise and insightful emerge, 

are there great hypocrites and posers;

Only when the Six Kinships are inharmonious, 

is there filial piety and parental care;

Only when the country is embroiled in turmoil, are there loyal ministers.

This chapter opens with a criticism of social constructs and relative relationships.  In ancient China, the social virtues of humaneness or benevolence, literally defined as the “interaction between two people,” and rightness, defined by doing the right thing at the right time, were cardinal Confucian virtues that were dictated by subjective social standards and relative relationships that changed depending on who was involved and what one’s relationship was to the other.  This sort of variable virtue or moral relativism only happens when the Great Way has been abandoned and discarded.  The Way is impartial and the highest good is like water, esteeming everyone equally.  

Whenever a society labels certain individuals as “wise” or “insightful” there will be a lot of people who use their knowledge and wisdom to outsmart others and there will also be a lot of posers, frauds, and hypocrites trying to pass themselves off as gurus.  Additionally, society tends to be very reactive.  When common virtues become such filial piety, or respect for parents, and parental concern for children, become so uncommon as to stand out when they are encountered, that reveals how dysfunctional and out of harmony kinship relations have fallen.  The same holds true for how much turmoil exists in a government when loyal, incorruptible, and true officials are the exception rather the rule.  These are the signs and consequences when families, cultures, and nations abandon or lose their Way.  When the guiding strand of the Way is discarded, chaos ensues.

Etymology Notes: The Chinese character 亂 is a compound ideogram or associative character comprised of a broken loom 𤔔 on the left and a severed or loosened strand 乚 on the right.  The idea is that a broken loom cannot produce a tightly woven fabric.  In terms of culture and society, when the ethical anchors and moral moorings (the loom) are broken, variable, conditional, or in need of repair, the warp and woof – the cross-threaded virtues interwoven through family, society, and politics will be loose, full of loopholes, inconsistent, or even disconnected, leaving the nation embroiled or stirred up and in turmoil – the very definition of chaos.  We have certainly witnessed this recently in America as some of those who were entrusted to protect and serve have abused their power and broken that trust, devastating the credibility of those who nobly serve and strive to uphold their oaths.  Such chaos is the danger of losing our Way. ~ DCB

Translation Note: While the transmitted versions of this chapter received through history speak of ‘loyal’ 忠臣ministers.  The Mawangdui manuscripts both use 貞臣, meaning pure or incorruptible ministers and the Guodian manuscript uses the term 正臣, meaning upright or true ministers.


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