By Lau Tzu & Moss Roberts
This version is unusual via the literary caliber of the interpretation, its new renderings for many of the stanzas, and through Roberts's a professional contextualizations. using lately came upon manuscripts and chinese language scholarship in response to them, he's in a position to shed new mild at the work's historic and philosophical contexts. This translation indicates that Dao De Jing is way greater than a piece of non-public notion; it's also a piece of common scope that makes penetrating reviews on politics, statecraft, cosmology, aesthetics, and ethics. Roberts brings those subject matters to our recognition, exhibits how they're built-in into the paintings as an entire, and demonstrates the relevance of those subject matters for our personal times.
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Extra info for Dao de jing : the book of the way
Go round home again” (stanza 14); “[t]he Way moves on by contra-motion” (stanza 40). There is no human role at the level of the Way’s creative power, . 27 . 01-C1919-DAO 9/10/2001 2:04 PM Page 28 neither for the living nor for their ancestors or the ancient god-kings. Dao is chang (everlasting, constant, common to the ten thousand): it is now as it ever has been, with no duality in itself, no historical aspect, and no ancestor or descendant. The concept of Dao denies paternal lineage, the foundation of hereditary privilege.
Yi, however, is widely found in the Guanzi and the Huangdi sijing. For example, one of the Daoist chapters of the Guanzi, “Xinshu, xia” (Mental functions, part 2), says, “Only the noble man [ junzi] who holds fast to oneness can remain unchanged . 49 . 01-C1919-DAO 9/10/2001 2:04 PM Page 50 in the midst of change . . ” The concepts of mental concentration and singleness are found, in addition to in the Guanzi, in varying forms in such Warring States texts as the Zhuangzi and the Mencius. 2 says that the mind (xin) or the will (zhi) must maintain control over breath-energy and likens breath-energy to a body of soldiers or musicians governed by a uniﬁed, unmoved mind.
Maintaining this internal cohesion is the foundation of rou—the Daoist virtues of pliancy and gentleness, which underlie wuwei (under-action, under-reaction, disinterested action, the pursuit of no end). The word yi, translated as “oneness,” is discussed in the comment to stanza 14 as a symbol of heaven and of the Way. Stanza 10 is not found in the Guodian Laozi, and the concept of oneness is not found there either. Yi, however, is widely found in the Guanzi and the Huangdi sijing. For example, one of the Daoist chapters of the Guanzi, “Xinshu, xia” (Mental functions, part 2), says, “Only the noble man [ junzi] who holds fast to oneness can remain unchanged .