The "Multitude" in the Tao Te Ching: The Divide Between Secular Desires and the Dao-Attained

Brief Introduction

In the philosophical context of Laozi's Tao Te Ching, the term "Zhongren" (the Multitude) is not merely a statistical concept but carries specific metaphorical coloration. It specifically refers to those in secular society who chase material desires, adhere to conventional value judgments, yet lack awareness of the operational laws of the "Dao." Through the contrast between the "Multitude" and the "Sage," Laozi reveals the tension between secular cognition and the truth of the Great Dao, aiming to guide readers to transcend appearances and return to inner tranquility and authenticity.

Core Knowledge Points

To understand "Zhongren" in the Tao Te Ching, one must grasp the following three core dimensions:

1. A Desire-Driven State of Existence
The behavioral logic of the "Multitude" is primarily driven by external material interests. They pursue sensory enjoyment, social status, and power control, often existing in a state of "restlessness" and "lightness." This lifestyle leads to inner turmoil and causes them to lose the root of life.

2. Cognitive Opposition with the "Sage"
The book often juxtaposes the "Multitude" with the "Sage." The Sage knows the "Dao," acts in accordance with nature, and overcomes hardness with softness; whereas the Multitude is rigid, self-willed, and eager to compete for profit. This opposition is not a moral judgment but a difference in cognitive dimensions: The Multitude sees "Being" (You), while the Sage sees "Non-Being" (Wu); the Multitude seeks "gain," while the Sage seeks "wholeness."

3. Limitations of Collective Unconsciousness
The "Multitude" represents mainstream social values, which often obscure the essence of things. Laozi points out that the views of the Multitude are often misguided, because世俗 standards (such as beauty/ugliness, good/evil) are relative and changing, whereas only the "Dao" is constant.

Connection to the Book's Content

The term "Zhongren" appears multiple times in the Tao Te Ching, and its context often involves governance, self-cultivation, and the philosophy of war:

* Chapter 26 (Heaviness is the Root of Lightness): Laozi says, "Heaviness is the root of lightness, stillness is the master of restlessness... Lightness loses the root, restlessness loses the master." Here, it is implied that the Multitude is often light and restless, while the Sage is heavy and tranquil. The Multitude loses mastery due to lightness and restlessness, while the Sage becomes the master due to stillness.
* Chapter 31 (Weapons are Inauspicious): In discussing war, Laozi mentions, "Victory is not something to be glorified; to glorify it is to delight in killing." The Multitude may cheer at victory, viewing war as glory; the Dao-attained know that weapons are inauspicious instruments, and even victory is not beautiful. This is a critique of the Multitude's martial psychology.
* Chapter 40 (Reversion is the Movement of the Dao): Laozi elaborates, "All things under heaven are born of Being, and Being is born of Non-Being." The Multitude focuses only on "Being" (material existence), while the Sage perceives "Non-Being" (source potential). This cognitive difference determines the divergence of their fates.

Conclusion

In summary, the "Multitude" in the Tao Te Ching is a mirror used by Laozi to reflect on secular values. It reminds us that if we merely drift with material desires, we will be lost in appearances; only by perceiving the Great Dao can we transcend the limitations of the "Multitude" and achieve harmony and freedom of body and mind. Understanding this concept holds profound inspirational significance for modern people in alleviating anxiety and reshaping values.