If change (Yin-Yang) is the fundamental nature of the universe, is it possible to defend a fixed moral truth? Or are truths also subject to change?

The Ontological Dynamism of Yin-Yang and the Problem of the Staticity of Moral Truths

The Yin-Yang principle, one of the cornerstones of ancient Chinese philosophy, suggests that the universe is in a constant state of transformation and interaction. According to this principle, everything arises from the dialectical dance of opposing but complementary forces (Yin and Yang); night turns into day, cold into heat, death into life. This dynamic balance implies that change is the essence of the universe and that no situation is absolute or fixed. So, is it possible to defend the existence of a fixed moral truth within such an ontological framework? Or are moral truths also subject to this universal flow of change? This question requires diving into the deep waters of ancient Chinese philosophy, with both its metaphysical and ethical dimensions.

Yin-Yang and Universal Change

Yin-Yang philosophy is at the center of Taoism and argues that the universe is a constant process of flow and transformation rather than a static order. In the Tao Te Ching, Laozi states that the Tao is the “origin of all things” and that this principle manifests itself through the unity of opposites and cyclical change. Yin and Yang are not absolute opposites, but forces that give birth to and contain each other; every Yin carries a Yang seed and vice versa. This shows that no phenomenon in the universe is fixed, but that everything changes in a cycle. For example, the rise of an empire inevitably involves its downfall; prosperity contains the seeds of poverty.

In this context, if the nature of the universe is change, is it possible for moral truths to have a fixed foundation? A fixed moral truth requires an unchanging essence or universal principle, which contradicts the fluid ontology of Yin-Yang. While Taoism praises conformity with the flow of nature (Wu Wei), it generally rejects adherence to rigid rules or immutable principles. This is even more evident in the philosophy of Zhuangzi, who rejects an absolute definition of reality and emphasizes the relativity of human judgment. Zhuangzi, who dreams that he is a butterfly, cannot be sure whether he is a human or a butterfly when he wakes up; this shows that even a fixed perception of reality is questionable.

The Possibility of Fixed Moral Truths

On the other hand, Confucianism, another branch of ancient Chinese philosophy, seems to advocate a fixed framework of moral truths. Confucius proposes universal virtues that individuals and society can live in harmony with, such as ren (humanity) and li (rules of right conduct). In the Analect, the principle of “Do not do to others what you do not want done to you” is presented as a moral rule independent of time and space. In Confucian thought, moral truths are based on the potential goodness of human nature and the continuity of social order. However, even Confucius himself shows flexibility in the application of these principles; he emphasizes that li is not a rigid rule, but a guide that can be adapted according to the situation.

At this point, a tension arises between the Yin-Yang philosophy of change and Confucian moral truths. If everything is subject to change, why should a principle like ren remain fixed? Confucians might answer this question by saying that moral principles are not universal but provide a “practical fixity” for human society. That is, ren and li provide a framework that addresses the basic needs of human relations, even if their application changes in changing circumstances. For example, in a time of war, ren may manifest as compassion, while in peace it may manifest as generosity. This suggests that moral truths can be fixed in essence but fluid in their expression.

The Subjectivity of Truths

From a Taoist perspective, the fixity of moral truths can be completely rejected. Zhuangzi argues that human judgments and moral systems are relative; behavior that is considered a virtue in one society may be considered a vice in another. This view suggests that moral truths are not universal, but are subject to cultural, historical, and contextual change. According to the cyclical logic of Yin-Yang, even if a moral principle is “right” in a particular time and place, its opposite may become “right” as conditions change. For example, a moral system that exalts individual freedom may be destructive in a chaotic society, while devotion to authority may become oppressive in a stable society.

This fluidity opens the door to moral relativism. However, Taoism’s relativism is not a nihilistic void, but a call to adapt to the flow of nature. The Taoist sage does not seek fixed truths; his virtue is to find balance by adapting to changing conditions. This is not to deny the existence of moral truths, but to recognize that they are not absolute and that they have meaning within the larger flow of the Tao.

Synthesis and Modern Reflections

Yin-Yang philosophy can offer a synthesis to resolve the tension between fixed moral truths and change. Moral truths can be seen as “temporary constants” that respond to the practical needs of human experience without claiming absolute fixity. The dialectical nature of Yin-Yang implies that these truths can be both fixed and fluid; fixity provides functionality in a particular context, while fluidity offers adaptability to changing circumstances. For example, the principle of justice may seem like a universal ideal, but the concrete implementation of justice (punishments, rewards, rights) varies according to historical and cultural context.

In modern philosophy, this question parallels discussions of ethical relativism and universalism. While Western thinkers such as Kant argue that moral truths are universal and derivable through reason, others such as Nietzsche argue that morality is historical and dependent on power relations. Ancient Chinese philosophy offers an approach that transcends this duality: Yin-Yang advocates neither absolute universalism nor complete relativism; instead, it suggests that truths find meaning in a contextual and cyclical balance.

To summarize

The Yin-Yang principle of universal change makes it difficult for fixed moral truths to exist, because nothing remains absolutely fixed. However, this does not mean that moral truths are completely meaningless. While the Confucian perspective offers a practical fixity for human society, the Taoist view reminds us that these truths are subject to the flow of the Tao. As a result, moral truths are neither completely fixed nor completely fluid; they are temporary guides that find meaning in the dialectical dance of Yin-Yang, with both continuity and change. This also offers a lesson for us in the modern world: We should neither confine our moral principles to rigid dogma nor abandon them to complete relativism; wisdom lies in finding the balance between the two.