Who is Zhu Mu 朱穆?

  Zhu Mu (99–163), a scholar of the Eastern Han Dynasty, styled Gongshu. Born in Wan, Nanyang (present-day Nanyang, Henan), he came from a family of distinguished lineage. Initially recommended for filial piety and integrity, he later became an imperial censor. 

  He was appointed as the governor of Jizhou Province and faced slander and imprisonment for impeaching powerful officials and suppressing local tyrants. Afterward, he was summoned to serve as a minister of the Secretariat. Known for his integrity and uprightness, Zhu Mu held office for decades, "steadfastly adhering to the good way," living on simple food and clothing, with no surplus wealth at home. His moral principles were highly respected by others. People praised him as "a rare talent who excelled both in military and civil affairs." Cai Yong praised Zhu Mu's integrity in works such as "The Posthumous Title Discussion on Master Zhu Gongshu," "Bronze Inscriptions," and "The Stone Tablet in Front of Master Zhu Mu's Tomb." Zhu Mu criticized the corrupt politics of his time, pointing out that "the public taxes were heavy, and private extortion deepened. The governors and local officials were often not selected based on virtue; they were greedy and relentless, treating people like captives, some dying under the lash, others committing suicide due to desperate requests." He advocated reforming the abuses, removing eunuchs, and appointing capable individuals, suggesting "reducing the expenses of mansions, gardens, and pools, and rejecting all offerings from counties and states" (ibid.). 

  In philosophy, he developed the Taoist view of valuing simplicity over complexity, denying Confucian rituals and righteousness while using Dao and reason as standards of conduct. He said: "The Dao is about considering the world as one, whether it is there or within oneself. Therefore, if one's actions deviate from the Dao, shame arises from the heart, not fear of righteousness; if one's deeds go against reason, guilt accumulates in the mind, not shyness of ritual. Thus, following nature is called the Dao, achieving one's natural disposition is called virtue. It is only after losing virtue that one values benevolence and righteousness. Hence, when benevolence and righteousness arise, morality declines; when rituals and laws are promoted, simplicity disperses. Therefore, morality regards benevolence and righteousness as superficial, and simplicity sees rituals and laws as thieves" (ibid.). He reiterated Laozi's view that "a great man chooses substance over appearance, reality over vanity," praising the grandeur of heaven and the profundity of earth, criticizing the prevailing social vices and extreme and one-sided thinking methods of his time. He said: "When mutual slander prevails, it is called praise or criticism. Remembering the short while neglecting the long means to criticize both strengths and weaknesses; belittling evil while overlooking its good aspects." Those who strive for advancement rush forward without looking back, those who seek honor and wealth are self-important and do not consider others, wise people do not connect with fools, wealthy ones do not relieve the poor, and virtuous individuals remain isolated without concern, while the wise suffer misfortune without support" (ibid.). 
  He believed that social customs were a powerful force, saying: "Therefore, when society is morally upright and beautiful, even petty people adhere to righteousness, unable to be tempted by profit; when society is corrupt and superficial, even gentlemen may deviate from right, unable to stop by righteousness" (ibid.). 
  He pointed out that the prevailing social customs were deteriorating and difficult to reverse. He said: "The advanced have gone on their way without turning back, and those born later review the customs and follow them. Thus, vanity flourishes while loyalty and trust diminish, harshness thickens while sincerity becomes rare" (ibid.). 
Under the adverse social conditions of his time, only the Taoist view of valuing simplicity over complexity had positive significance. There is a biography in Volume 43 of the "Book of Later Han," and he has two collected works, which are now lost. Some of his writings are compiled in Volume 28 of the "Complete Works of Later Han."