Tao Te Ching by Laozi (reading comprehension books txt) ๐
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The Tao Te Ching is a classic Chinese text written around the 6th century BC by Laozi, a Zhou-dynasty courtier. While its authorship is debated, the text remains a fundamental building block of Taoism and one of the most influential works of its time. Today itโs one of the most-translated works in the world.
The work itself is a series of 81 short poetic sections, each one written in a fluid, ambiguous style, leaving them open to wide interpretation. Subjects range from advice to those in power to advice to regular people and adages for daily living. Because of its ambiguous nature the Tao Te Ching is famously difficult to translate, and many, if not all, translations are significantly influenced by the translatorโs state of mind. This translation is by James Legge, a famous Scottish sinologist and the first professor of Chinese at Oxford University.
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- Author: Laozi
Read book online ยซTao Te Ching by Laozi (reading comprehension books txt) ๐ยป. Author - Laozi
By Laozi.
Translated by James Legge.
Table of Contents Titlepage Imprint Preface by James Legge Was Taoism Older Than Laozi? The Texts of the Tao Te Ching and Chuang-Tzลญ Shu, as Regards Their Authenticity and Genuineness, and the Arrangement of Them What Is the Meaning of the Name Tao? And the Chief Points of the Belief in Taoism Accounts of Laozi and Chuang-Tzลญ Given by Ssลญ-Ma Chสฝien Tao Te Ching Part I I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV XXV XXVI XXVII XXVIII XXIX XXX XXXI XXXII XXXIII XXXIV XXXV XXXVI XXXVII Part II XXXVIII XXXIX XL XLI XLII XLIII XLIV XLV XLVI XLVII XLVIII XLIX L LI LII LIII LIV LV LVI LVII LVIII LIX LX LXI LXII LXIII LXIV LXV LXVI LXVII LXVIII LXIX LXX LXXI LXXII LXXIII LXXIV LXXV LXXVI LXXVII LXXVIII LXXIX LXXX LXXXI Endnotes Colophon Uncopyright ImprintThis ebook is the product of many hours of hard work by volunteers for Standard Ebooks, and builds on the hard work of other literature lovers made possible by the public domain.
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Preface by James LeggeIn the โPrefaceโ to the third volume of these Sacred Books of the East (1879), I stated that I proposed giving in due course, in order to exhibit the System of Taoism, translations of the Tao Te Ching by Laozi (sixth century BC),1 the Writings of Chuang-tzลญ (between the middle of the fourth and third centuries BC), and the Treatise of โActions and Their Retributionsโ (of our eleventh century); and perhaps also of one or more of the other characteristic Productions of the System.
The two volumes now submitted to the reader are a fulfilment of the promise made so long ago. They contain versions of the three works which were specified, and, in addition, as appendixes, four other shorter treatises of Taoism; analyses of several of the books of Chuang-tzลญ by Lin Hsi-chung; a list of the stories which form so important a part of those books; two essays by two of the greatest Scholars of China, written the one in AD 586 and illustrating the Taoistic beliefs of that age, and the other in AD 1078 and dealing with the four books of Chuang-tzลญ, whose genuineness is frequently called in question. The concluding index is confined very much to proper names. For subjects the reader is referred to the tables of contents, the introduction to the books of Chuang-tzลญ (vol. xxxix pp. 127โ โโ 163), and the introductory notes to the various appendixes.2
The Treatise of Actions and Their Retributions exhibits to us the Taoism of the eleventh century in its moral or ethical aspects; in the two earlier works we see it rather as a philosophical speculation than as a religion in the ordinary sense of that term. It was not till after the introduction of Buddhism into China in our first century that Taoism began to organise itself as a religion, having its monasteries and nunneries, its images and rituals. While it did so, it maintained the superstitions peculiar to itself:โ โsome, like the cultivation of the Tao as a rule of life favourable to longevity, come down from the earliest times, and others which grew up during the decay of the Chou dynasty, and subsequently blossomed;โ โnow in mystical speculation; now in the pursuits of alchemy; now in the search for the pills of immortality and the elixir vitae; now in astrological fancies; now in visions of spirits and in magical arts to control them; and finally in the terrors of its purgatory and everlasting hell. Its phases have been continually changing, and at present it attracts our notice more as a degraded adjunct of Buddhism than as a development of the speculations of Laozi and Chuang-tzลญ. Up to its contact with Buddhism, it subsisted as an opposition to the Confucian system, which, while admitting the existence and rule of the Supreme Being, bases its teaching on the study of manโs nature and the enforcement of the duties binding on all men from the moral and social principles of their constitution.
It is only during the present century that the Texts of Taoism have begun to receive the attention which they deserve. Christianity was introduced into China by Nestorian missionaries in the seventh century; and from the Xiโan Monument, which was erected by their successors
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