“Dao provides the profound maxim for myriad things and creatures; Goodness [decency] provides security for all the good people; Even people of no good [morality] must seek security through goodness [of other people’s decency]. Beautiful and appealing talks, [even if they are not substantiated, could still be marketable for people’s admiration], that is, could still earn appreciation; Actions of celebrities [popularly attractive people] could carry their weight around; If people are not good [i.e. they have been deceived in the manner described above for the lack of discernment], Would the be the reason [for Saints] to abandon them [simply because of their gullibility]? Accordingly [by reconciling the above two, I conclude as follows]: Neither the honor of becoming an emperor, or being appointed as one of the Three Grand Dukes, Nor [the prominence of] marching down the public street, surrounded by servants carrying jade cups and riding in carriages drawn by four horses, Could match the fulfillment of the pursuit and advancement of the [Dao]. Why has [Dao] had being been valued ever since very ancient times? Didn’t someone say that [the apprehension of Dao] had enabled us to achieve what we had prayed for? And [practicing Dao] would purge us of our sins? For all of the above reasons, [Dao] is extremely valuable to this world.” 
In Chapter Sixty-two of Daodejing, Laozi says: “Dao” is the key of the gathering of the whole creation. No matter good or bad, all men rely on “Dao”. Good men treasure “Dao” as the most important thing. On the other side, the men without good character also need “Dao” for self-preservation. The praise with respectful words can benefit all people around us. They do not ignore the existence of “Dao”, even the ones without good character. Therefore, we would rather see “Dao” as a principle to guide the state’s operation than create various mechanisms to protect the absolute power by many abundant materials. The main reason of “Dao” being treasured by the past generations is: in the positive sense “Dao” can help the people reach their own destination; in the negative sense “Dao” can let them approach the good and prevent bad luck. So “Dao” is to be treasured by all people under the sky.
(See: The Theory and Practice of Anti-Globalization Movement: Case Studies of the Independent Media in the Chinese Societies – Hong Kong and Taiwan. Bonn: Bonn University. 2014)
 See: Huang, Zhao (1991). The Annotation and Interpretation of Silk Book Laozi. Taipei: Studentbook. p. 336.
 See: Chen, Lee Sun (2011). Laozi’s Daodejing — The English & Chinese Translation Based on Laozi’s Original Daoism. USA: iUniverse. p. 205.
 According to Huang Zhao: “In the present (Wang Bi王弼) version of Daodejing, the term ‘zhu (注)’ is written as ‘ao (奧)’. The meanings of ‘zhu’ and ‘ao’ are identical. He Shang Gong (河上公) says: ‘Ao implies “cang (藏)”.’ ‘Cang’ means ‘xu (蓄saving)’, which implies accumulating. ‘Zhu’ also means ‘ju (聚gathering)’. The Chapter ‘Shourei’ of Zhouli (周禮．獸人) says: ‘Let animals gather in the centre of the hunting field with the flag of Yu (令禽注於虞中).’ ‘Shu (疏)’ says: ‘“Zhu” means “ju”.’ Accordingly, ‘ao’ and ‘zhu’ both have the meaning of ‘ju’. Here, we use the term ‘zhu’, which is also used in the Silk Book. The meaning of the ‘“zhu” of the whole creation (萬物之注)’ is parallel to the gathering of all beings.” See: Huang, Zhao (1991). The Annotation and Interpretation of Silk Book Laozi. Taipei: Studentbook. p. 336.