Liu Ze (? ~ Approximately 727) was a political commentator in the Tang Dynasty. He was from Jie, Puzhou (now Xiezhou Town in the southwest of Yuncheng, Shanxi).
During the Jingyun period, he served as Kui Cao Canjun (Armoury Clerk) of the Right Rate Mansion and Jiancha Yushi (Censor). During the Kaiyuan period, he was promoted to Taizi You Shuzi (Right Aide to the Crown Prince), and was later appointed as the Cishi (Prefect) of Zhengzhou. However, he fell ill and died before taking up the post, and was posthumously awarded the title of Bingbu Shilang (Vice Minister of the Ministry of War).
Ideologically, he adhered to Laozi’s view of “eliminating excess, extravagance, and grandiosity” and opposed the arrogant, extravagant, and licentious behaviors of princes, nobles, and high - ranking officials. He said, “When those in high positions are not arrogant, being lofty yet not in danger, that is how they can long maintain their nobility; by regulating expenditures and being cautious about norms, being full yet not overflowing, that is how they can long maintain their wealth. Only when wealth and nobility do not leave them can they then safeguard the state.” (Letter to Emperor Ruizong)
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He developed Laozi’s view that “being wealthy and noble yet arrogant brings about self - inflicted misfortune”. He believed that wealth and nobility easily lead to arrogance, arrogance easily leads to committing crimes, and those who commit crimes without realizing it often meet with an untimely death. He suggested taking forceful measures to suppress arrogance and idleness and promote diligence and frugality: “For those who are extravagant, overstepping, arrogant, and idle, reduce their salaries and fiefs; for those who are simple and industrious in cultivating their careers, bestow carriages and attire upon them. In this way, to restrain their hearts, make them obey the orders, and do not let them neglect it over time or abandon it when far away.” (Ibid.)
He also developed Laozi’s view that “not seeing what one desires keeps the heart from being disturbed” and opposed the making and use of exquisite artifacts. He said, “Carving and making strange objects, manufacturing curious utensils, using flashy and clever things as rare playthings, and regarding abnormal and strange items as rare treasures—these are huge pests to governing the state, and are what the wise emperors severely punish.” (Letter of Remonstrance Against Presenting and Using Curious Utensils)
He offered advice to the monarch, advocating severely cracking down on those who presented exquisite utensils to the court. He said, “For those who present extravagant and clever things to Your Majesty, dismiss them quickly, and then the practice of making extravagant and clever things will cease.” (Letter to Emperor Ruizong)
Similar to Laozi, on one hand, his criticism of the arrogant, extravagant, and licentious behaviors of princes, nobles, and high - ranking officials has positive significance; on the other hand, his opposition to “curious skills and licentious ingenuity”, that is, his opposition to the progress of craftsmanship and technology, has negative significance.
His biography can be found in Volume 77 of Old Book of Tang and Volume 102 of New Book of Tang. Some of his works are included in Volume 277 of Complete Prose of Tang.
