I. Overview of the Chapter

De Chong Fu (The Sign of Virtue Complete) is the fifth chapter of the inner chapters of Zhuangzi, focusing on the essence and manifestation of De (virtue or inner power). The title suggests the idea of inner virtue being so complete that it naturally expresses itself outwardly. Through a series of characters with physical deformities yet overflowing virtue, Zhuangzi subverts conventional views on morality and appearance, proposing the core thesis that “when virtue is abundant, physical form is forgotten.”

II. Structural Analysis of the Chapter

(1) Opening Argument (First Section)

• Core proposition: Virtue can transcend physical imperfections.
• Example: Wang Tai, a man who had his foot amputated, attracted as many disciples as Confucius.
• Confucius’s remark: “He regards the loss of his foot as if he had shaken off a clod of earth.”

(2) Illustrative Examples (Sections 2–5)

1. Shentu Jia and Zichan (Section 2)
   • Shentu Jia, a footless man, studies under the same teacher as Zichan, a prime minister of Zheng.
   • Zichan initially looks down on Shentu Jia due to his status but is humbled by his virtue.
   • Theme: Virtue transcends social status.
2. Shushan No-Toes and Confucius (Section 3)
   • Shushan No-Toes, a man punished with foot amputation, visits Confucius.
   • Confucius first judges him by appearance but later realizes “there is something more honorable than feet.”
   • Theme: Virtue surpasses physical wholeness.
3. The Strange Charm of Ai Tai Tuo (Section 4)
   • Ai Tai Tuo is physically ugly, yet both men and women adore him.
   • Duke Ai of Lu feels “drawn to his character” after spending time with him.
   • Theme: Virtue exerts an intangible attraction.
4. Yinqi the Hunchback and Weng’ang the Giant Goiter (Section 5)
   • Two severely deformed men advise rulers.
   • The rulers begin to see normal people as “awkward-necked.”
   • Theme: Virtue reshapes aesthetic standards.

(3) Theoretical Conclusion (Section 6)

• Debate between Zhuangzi and Huizi on “being emotionless.”
• Clarifies the relationship between De (virtue) and Xing (form), Qing (emotion) and Xing (nature).
• Conclusion: “The Dao gives them their appearance, Heaven gives them their form.”

III. Analysis of Core Ideas

(1) The Nature of De (Virtue)

1. Inwardness: Virtue is an internal fullness, not an external display.
   • “Virtue is the cultivation of harmony.”
   • It does not depend on physical wholeness or social approval.
2. Transcendence: It surpasses body, fame, and even life and death.
   • “Life and death are great matters, yet they cannot affect him.”
   • A state of constancy unaffected by external circumstances.
3. Naturalness: It is not acquired through deliberate cultivation.
   • “Endowed by Heaven.”
   • Unlike Confucian moral self-cultivation.

(2) The Dialectic of De and Xing (Form)

1. The ideal of “deformed body, complete virtue.”
   • Virtue is demonstrated through physically imperfect characters.
   • Challenges the conventional belief that “physical wholeness equals moral wholeness.”
2. “Virtue fills the inside and manifests outwardly.”
   • Inner virtue naturally radiates as a transformative power.
   • “He does not speak, yet is trusted; he achieves nothing, yet is loved.”
3. Subversion of aesthetic standards.
   • Virtue redefines perceptions of physical form.
   • “When virtue is abundant, form is forgotten.”

(3) The Deeper Meaning of “Emotionlessness”

1. “Do not let likes and dislikes injure your inner self.”
   • Maintain mental tranquility and freedom.
   • Remain unaffected by external judgments.
2. “Constantly follow nature and do not artificially augment life.”
   • Follow innate nature without artificial additions or subtractions.
   • Distinguishes “human emotions” from “judgmental emotions.”
3. Contrast with Hui Shi’s utilitarianism.
   • Hui Shi focuses on practical value.
   • Zhuangzi emphasizes a spiritual realm beyond utility.

IV. Explanation of Key Concepts

(1) “Let the mind wander in the harmony of virtue.”

• The spirit roams freely in the balanced state of virtue.
• A mental state that transcends binary oppositions.
• Echoes the “non-dependence” idea in Xiao Yao You (Free and Easy Wandering).

(2) “Perfect in talent but not displaying virtue.”

• Inner excellence that does not outwardly show.
• A cultivated state where “it is preserved within but does not waver outwardly.”
• Parallels Laozi’s “The greatest music has the faintest notes.”

(3) “Having human form but not human emotions.”

• Possessing a human body but not being trapped by worldly emotions.
• Maintaining a transcendent state of “being in harmony with things without knowing their limits.”
• Not cold indifference, but freedom from obsessive emotions.

V. Philosophical Significance

(1) Deconstruction of Confucian Morality

1. Rejects formalized moral codes.
2. Criticizes value judgments based on appearances.
3. Proposes a non-utilitarian standard of virtue.

(2) Shaping the Daoist Ideal Personality

1. Spiritual freedom beyond physical limitations.
2. Re-evaluation of “the usefulness of the useless.”
3. The cultivation path of “non-action” (Wu Wei).

(3) Epistemological Insights

1. A method of perception that looks beyond appearances.
2. Value judgments from a relativist perspective.
3. The dialectical thinking of “illumination” (Yi Ming).

VI. Historical Influence and Contemporary Value

(1) Impact on Chinese Culture

1. Established an aesthetic tradition valuing “spirit over form.”
2. Influenced character appraisal during the Wei-Jin period.
3. Provided intellectual resources for the Sinicization of Buddhism.

(2) Relevance to Modern Society

1. Advocates equality for the physically disabled.
2. Critiques materialistic values.
3. Emphasizes the importance of inner cultivation.

(3) Potential for Cross-Cultural Dialogue

1. Resonates with Western philosophies of the body.
2. Parallels existentialist discussions on “essence.”
3. Offers insights for modern psychology on “self-acceptance.”

VII. Final Evaluation

De Chong Fu uses seemingly absurd parables to reveal the essence and value of virtue. By presenting extreme cases of “deformed body, complete virtue,” Zhuangzi forces readers to break free from conventional thinking and grasp the independence of the inner spiritual world. His philosophy not only critiques reality sharply but also provides wisdom for transcending life’s dilemmas, guiding people to liberate themselves from attachments to external appearances and social judgments, returning to an authentic state of being. This understanding of De differs entirely from Confucian moralization, showcasing the unique life wisdom and spiritual realm of Daoist philosophy.