"forms" which Lao Tzŭ conceives as residing in Tao. But, so far as I know, no one has yet pointed out what a close likeness Tao itself bears to that curious abstraction which Plato calls the Idea of the Good. The function and attributes of this grandiose conception are not set forth quite so fully or clearly as those of Tao, but it certainly covers a great deal more than the ordinary moral connotation of our word "good."[1] It is at once the creative and sustaining Cause of the Universe, the condition of all knowledge, and the Summum Bonum or supreme object of man's desire. Being a metaphysical entity, it cannot be perceived by the eye or ear of sense, and is therefore ridiculed by the inferior man of little intelligence, while only the few can enter into close communion with it. Now, all of this might stand equally well as a description of Tao. On the other hand, the inactivity and repose which are so insisted on by the Chinese thinker as the primary characteristics of Tao, would have been less intelligible to the Greek, and seem to bring us nearer to Buddhism.
The lack of reliable information about Lao Tzŭ is very disappointing. One cannot help wishing that some of the less important details touching the life of Confucius could be exchanged for an authentic personal account, however brief, of his older contemporary. All that we know for certain is that, after having spent most of his life in the State of Chou, he set out at an advanced age
- ↑ Lao Tzŭ, like Plato, recognizes very little distinction between Knowledge and Virtue, the rational and moral sides of man's nature, virtue with him is simply the knowledge of Tao, just as with Plato it is the knowledge of "the Good."
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