Draft:Learning the Walk of Handan

Learning the walk of Handan (Chinese: 邯郸学步; pinyin: Hándān xué bù) is a Chinese proverb and idiom that refers to the loss of one’s original abilities through blind imitation of others. The phrase originates from a story in the ancient Daoist text Zhuangzi (3rd century BCE), in which a young man from the state of Yan travels to the city of Handan to learn the locals' elegant way of walking, only to end up forgetting how to walk altogether and returning home crawling on all fours.

The idiom has been used throughout Chinese history and continues to appear in contemporary political discourse, particularly in discussions of cultural identity and the adoption of foreign practices or ideologies. Most scholarly discussion of the idiom focuses on its roots in Daoist philosophy and its later use in Chinese political and cultural contexts.

Etymology and Origin

The story first appears in the Zhuangzi, attributed to the ancient Chinese philosopher Zhuang Zhou. In the text, the tale is used as an allegory within a larger philosophical discussion about the dangers of abandoning one's natural way of being.

且子獨不聞夫壽陵餘子之學行於邯鄲與？
未得國能，又失其故行矣，直匍匐而歸耳。
今子不去，將忘子之故，失子之業。

And have you not heard of the young learners of Shou-ling, and how they did in Han-dan?
Before they had acquired what they might have done in that capital, they had forgotten what they had learned to do in their old city, and were marched back to it on their hands and knees.
If now you do not go away, you will forget your old acquirements, and fail in your profession.

—Zhuang Zhou (3rd Century BCE) —The Writings of Chuang Tzu (in Literary Chinese and English). Translated by James Legge. 1891 – via the Chinese Text Project.

Within its native Daoist context, the story serves as a potent critique of artificiality, superficiality, and the abandonment of one's innate nature (性) or original way (故行) in pursuit of externally imposed or admired forms. The young man's failure is a direct consequence of forsaking his ziran (自然), a core Daoist concept signifying naturalness, spontaneity, and "that which is so of itself." Daoist philosophy often valorizes simplicity, authenticity, and living in accordance with the Dao (道), which is seen as the underlying natural order of the universe. Artificial striving, particularly when it involves rejecting one's own inherent qualities for the sake of external appearances or societal approval, is viewed as a deviation from this natural way and, as the story illustrates, can lead to a loss of fundamental abilities and authenticity.

Political and Ideological Usage

The Warring States Period

The Zhuangzi was composed during the Warring States period (c. 475–221 BCE), an era of political fragmentation, warfare, and vibrant intellectual activity in ancient China. This period saw the rise of the Hundred Schools of Thought, including Confucianism, Daoism, Legalism, and Mohism. Philosophers used parables and allegories to critique social norms, promote virtues, or warn against imitating foreign customs. The story’s reference to Yan and Handan highlights the cultural diversity of the time and reflects Daoist skepticism about abandoning local tradition in favor of external models.

In Maoist and socialist thought

According to official narratives during the Maoist period, the idiom was used to support themes such as independence, self-reliance, and the directive to “seek truth from facts,” portraying the story as a cultural analogy for adapting socialism to Chinese conditions. Chairman Mao Zedong argued that Marxism–Leninism should be “sinified,” warning Party members not to adopt Soviet methods uncritically but to adapt them to China’s specific conditions. CPC publications and speeches sometimes invoked the idiom—explicitly or in paraphrase—to criticise cadres who rigidly copied Soviet policies or “worshipped foreign ways” at the expense of local realities. In official propaganda, this interpretation reinforced Maoist themes of independence, self-reliance, and the directive to “seek truth from facts,” presenting the story as a cultural analogue of the need to develop a distinctly Chinese path to socialism.

In contemporary Chinese socialism

See also: Socialism with Chinese characteristics

In the contemporary era of Chinese socialism, the idiom has been notably revitalized and strategically deployed by the highest levels of Chinese leadership, particularly by General Secretary Xi Jinping. He has explicitly used the story to caution against the uncritical adoption of foreign models of development, with a particular emphasis on Western political systems. In a 2013 address, Xi Jinping cited the idiom to argue that China should “walk its own road” and avoid both Sovietisation and Westernisation, reflecting the leadership's emphasis on a unique Chinese path to development.

State media and party publications frequently invoke the expression when promoting the concept of cultural confidence (文化自信) and admiring and fawning on the foreign (崇洋媚外). In this context the proverb is interpreted as to avoid the fate of countries that apparently lost stability by indiscriminately importing foreign political models. Instead, adapting and “walking on one’s own path” is portrayed in party publications as essential to what is described as “national rejuvenation.”

Commemoration

A bridge in Handan, referred to as "Xuebu Bridge" (学步桥, literally "Learning to Walk Bridge"), commemorates the fable and serves as a local cultural landmark.

Sculpture in Handan depicting the fable

Xue Bu bridge where the story is said to have taken place

See also

• Zhuangzi
• Zhuang Zhou
• Chinese idioms
• Socialism with Chinese characteristics
• Cultural relativism