Harmony-Weakness: Yan Zun’s Theoretical Reconstruction of Laozi’s Softness-Weakness Thought

Softness-Weakness constitutes a core category in Laozi’s philosophy, while in Yan Zun’s Laozi zhigui of the Western Han dynasty, Harmony-Weakness becomes the key concept for interpreting Laozi’s thought. This conceptual transformation from Softness-Weakness to Harmony-Weakness both reflects the intellectual background of Confucian–Daoist synthesis in the Han dynasty and marks the creative development of Daoist philosophy during this period. Building upon complete inheritance of Laozi’s Softness-Weakness thought, Yan Zun achieved a theoretical reconstruction of Daoist philosophy through introducing Harmony—this Confucian core category. At the cosmological level, Yan Zun creatively incorporated Supreme-Harmony into the sequence of the Dao’s generation, establishing its ontological position as the “progenitor” of the myriad things. Through the proposition “Harmony is its destination, Weakness is its function”, Yan Zun endowed Harmony-Weakness with a clear teleological dimension and value orientation, elevating Harmony-Weakness from a survival strategy to a fundamental principle of cosmic generation. At the practical level, through the Harmony-Weakness concept, Yan Zun constructs a complete system integrating self-cultivation and politics, developing Daoist thought from relatively dispersed wisdom discourse into systematic theory. This conceptual transformation transcends the simple opposition between Softness-Weakness and hardness-strength, achieving a unity in which hardness and Softness mutually assist each other under Harmony’s regulation. However, while the introduction of Harmony deepened the theory, it may also have somewhat weakened the critical edge of Softness-Weakness thought, and the substantialization of Supreme-Harmony may have departed from Laozi’s nihilistic spirit. This theoretical tension precisely demonstrates the theoretical dilemmas and historical choices that Daoist thought faced in its Han dynasty development.

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Publication Details

Journal
Religions
Published
2026-04-22
DOI
https://doi.org/10.3390/rel17050509
Primary Topic
Chinese history and philosophy
Type
article
Field-Weighted Citation Impact
0.00

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Harmony-Weakness: Yan Zun’s Theoretical Reconstruction of Laozi’s Softness-Weakness Thought

Zhibin Chen, Yajuan Deng
Religions
Chinese history and philosophy
article

Harmony-Weakness: Yan Zun’s Theoretical Reconstruction of Laozi’s Softness-Weakness Thought

Zhibin Chen, Yajuan Deng
article en

Abstract

Softness-Weakness constitutes a core category in Laozi’s philosophy, while in Yan Zun’s Laozi zhigui of the Western Han dynasty, Harmony-Weakness becomes the key concept for interpreting Laozi’s thought. This conceptual transformation from Softness-Weakness to Harmony-Weakness both reflects the intellectual background of Confucian–Daoist synthesis in the Han dynasty and marks the creative development of Daoist philosophy during this period. Building upon complete inheritance of Laozi’s Softness-Weakness thought, Yan Zun achieved a theoretical reconstruction of Daoist philosophy through introducing Harmony—this Confucian core category. At the cosmological level, Yan Zun creatively incorporated Supreme-Harmony into the sequence of the Dao’s generation, establishing its ontological position as the “progenitor” of the myriad things. Through the proposition “Harmony is its destination, Weakness is its function”, Yan Zun endowed Harmony-Weakness with a clear teleological dimension and value orientation, elevating Harmony-Weakness from a survival strategy to a fundamental principle of cosmic generation. At the practical level, through the Harmony-Weakness concept, Yan Zun constructs a complete system integrating self-cultivation and politics, developing Daoist thought from relatively dispersed wisdom discourse into systematic theory. This conceptual transformation transcends the simple opposition between Softness-Weakness and hardness-strength, achieving a unity in which hardness and Softness mutually assist each other under Harmony’s regulation. However, while the introduction of Harmony deepened the theory, it may also have somewhat weakened the critical edge of Softness-Weakness thought, and the substantialization of Supreme-Harmony may have departed from Laozi’s nihilistic spirit. This theoretical tension precisely demonstrates the theoretical dilemmas and historical choices that Daoist thought faced in its Han dynasty development.

ReligionsVol. 17(5)
Hunan University (CN), Changsha University (CN), Lviv National Musical Academy named after Mykola Lysenko (UA), Changsha University of Science and Technology (CN)
National Office for Philosophy and Social Sciences
Openalex Percentile: Top 5%
Chinese history and philosophy
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