
The objective of this essay is to conduct an in-depth study of the term “female” as it appears in the Daodejing, with a particular focus on two specific characters – ci 雌 and pin 牝 – that are intrinsically associated with femininity in the text. Although typically used to describe female animals, plants, or feminine objects, an interpretation grounded in Daoist cosmology allows for the extension of the meaning of ci and pin to encompass the human female, in line with the Daoist view of a unitary whole, where humans and other species are contiguous. This usage is consistent with the fundamental Daoist principle that posits humans are not superior to other forms of life. The study will take a three-pronged approach: (1) a review of occurrences of ci and pin in Daodejing; (2) an interpretation of their meaning(s) based on the context of the chapters where they are found; and (3) an exploration of their broader significance within the text.
To initiate the study, I will examine the instances of ci and pin in Daodejing. Primarily, I will rely on D.C. Lau’s translation. ci appeared twice in chapters 10 and 28, respectively: “When the gates of heaven open and shut, are you capable of keeping to the role of the female (ci)?” and “Know the male (xiong 雄), but keep to the role of the female (ci), and be a ravine to the empire.” pin appeared five times in chapters 6, 55, and 61: “The spirit of the valley never dies. This is called the mysterious female (pin). The gateway of the mysterious female (pin) is called the root of heaven and earth”; “It does not know the union of male and female (pin), yet its male member will stir. This is because its virility is at its height”; “A large state is the lower reaches of a river: the place where all the streams of the world unite. In the union of the world, the female (pin) always gets the better of the male (xiong) by stillness. Being still, she takes the lower position”.
Drawing upon the selected passages, it emerges that Laozi’s portrayal of femininity can be categorized into the following dimensions:
1. The Female embodies qualities such as softness, passiveness, yieldingness, humility etc.
In Chapters 6 and 28, Laozi equates “the role of the female” with “the spirit of the valley” and “the ravine of the empire.” The metaphors of the valley and the ravine have a strong connection with the metaphor of water, a prominent motif in Daodejing. Valleys and ravines, being low-lying areas of land often traversed by streams, are embodiments of water, reflecting its inherent “qualities.” As per Laozi, water refrains from entering into contention[1] (buzheng 不争) with other things and is compatible with all things (wanwu 万物) in nature, which signifies its receptiveness and passivity. In addition, Needham ascribes softness and yieldingness to water, as he points out that water is “yielding and assumes the shape of whatever vessel it is placed in[2]“ (Needham, 1956). Laozi also asserts that humans, akin to water’s natural inclination to flow from higher to lower regions, should strive to maintain a “low” stance, implying the virtues of humility and discretion. This is exemplified in Chapter 61, where the act of assuming a lower position is associated with both water and pin. Consequently, one might argue that water, ravine, the spirit of the valley, and the female form all metaphorically epitomize attributes such as softness, yieldingness, receptiveness, passivity, humility, etc., which to a certain degree are traits commonly associated with the female gender.
2. The female overcomes the male
In chapter 28, Laozi urges one to “keep to the role of female”; in chapter 61, Laozi asserts that “the female always gets the better of the male.” It is clear that, in Laozi’s perception, the female overcomes the male. By corollary, this also implies that the feminine overcomes the masculine in such a way that: soft overcomes hard, weak overcomes strong[3], and yieldingness to triumph over dominance. In chapter 61, Laozi takes the diplomacy between a large state and a small state as an example: “the large state, by taking the lower position, annexes the small state.” Laozi underscores that it is only when the larger state exhibits tolerance and submission, as opposed to aggression and militancy, can it garner the goodwill and trust of the smaller state. Hence, those who align their actions with these feminine principles place themselves in a more advantageous position.
3. Associating Female Sexual and Reproductive Functions with Dao
Laozi depicts Dao as the “mother of the world.” In chapter 6, Laozi attributes various characteristics of female, especially the female sexual and reproductive functions, to Dao: “The spirit of the valley never dies. This is called the mysterious female. The gateway of the mysterious female is called the root of heaven and earth. Dimly visible, it seems as if it were there, Yet use will never drain it”.The valley is connected to the mysterious female in two ways: firstly, valleys, brimming with rivers and fertile soils, foster and nourish diverse life forms, such as plants, animals, and trees. This is symbolically akin to the role of the female womb that provides nutrients to the embryo. Secondly, the overall structure of a valley – a moist, concave, and open ‘container’ – bears resemblance to the form of female reproductive organs. Consequently, when Laozi refers to the mysterious female, he may specifically be indicating the female womb. The “gateway” may symbolize the opening of the womb during childbirth, a process through which new life emerges. At a more profound level, Laozi suggests that Dao functions akin to a “womb.” The Dao, the principal concept of Daodejing, embodies these characteristics: (1) Dao is empty[4] and inexhaustible[5]; (2) Dao generates the world[6] (dao-sheng-wan-wu 道生万物). Dao, with its generative emptiness and nourishing capabilities, is the source of all beings. For this reason, Dao is equated with the infinite maternal force accountable for the nourishment and sustenance of all entities. Therefore, it would be justified to perceive the female as an anthropomorphic representation of Dao.
Two additional points of note include the comparative reading of A. Charles Muller’s translation, which offers minor variances that do not significantly impact text interpretation, and the literal interpretation of the “union of male and female (pin)” in chapter 55 as sexual intercourse, which does not necessitate further explanation.
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Works Cited
Lao Tzu, Trans. by D.C. Lau (1963). The Tao Te Ching.
Laozi, Trans. by A. Charles Muller (1991). Daode Jing.
Needham, J. (1956). The Water Symbol and the Feminine Symbol . In J. Needham, Science and Civilization in China (pp. 57-61). Cambridge: Cambridge University Press.
- Daodejing, chapter 8. ↑
- Science and Civilization in China, p.77. ↑
- Daodejing, chapters 36 and 78. ↑
- Ibid. chapter 4. ↑
- Ibid. chapter 5. ↑
- Ibid. chapter 42. ↑



