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Key Concepts in Chinese Thought and Culture 175

1.4 To Silence the People Is More Harmful Than Blocking a
River (防民之口, 甚于防川).

Silencing the people and preventing them from expressing their opinions is more
damaging than blocking the course of a river and causing a flood. Fang (防) means
“a dike” to stop water flowing, and its extended meaning is to “block,”“prevent,”
or “stop.” Obstructing the river flow will make the water rise and wash away the
dikes, causing uncontrollable flooding. The ancients used this analogy to describe
the serious harm that could occur if the public was not allowed to express its
opinions. Taken from a positive angle, it means that the public will is powerful and
irresistible, and that a ruler should allow its expression, or else expect popular
resistance. The idea is in line with such expressions as “people are the foundation
of the state,”“people’s will is the foundation of the state,” and “people can float
the boat (of state) or sink it.”

1.5 A Just Cause Enjoys Abundant Support while an Unjust
Cause Finds Little (得道多助, 失道寡助).

The Chinese phrase dedao (得道)or “obtaining Dao” here refers to having “a just
cause.” Since ancient times Chinese people have had a high esteem for justice and
have thought of justice as a decisive factor determining success or failure in war
and other enterprises. Only by upholding justice can one achieve internal unity
and popular support, which are essential for the success of a war or a cause;
otherwise, popular support is lost and the ruler or leader becomes too isolated and
helpless to succeed. This is a specific expression of the Chinese notion of
“governance based on virtue” and the spirit of “civilization.”

2 Philosophy

2.1 Dao (Way) (道)

In its original meaning, dao (道) is the way or path taken by people. It has three
extended meanings: 1) the general laws followed by things in different spheres,
e.g. the natural order by which the sun, moon and stars move is called the way of
heaven; the rules that govern human activities are the way of man; 2) the universal
patterns followed by all things and beings; and 3) the original source or ontological
existence of things, which transcends form and constitutes the basis for the birth