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Daodejing: The New, Highly Readable Translation of the Life-Changing Ancient Scripture Formerly Known as the Tao Te Ching Kindle Edition
by Laozi (Author), Hans-Georg Moeller (Author, Translator) Format: Kindle Edition
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This translation presents Daoism’s basic text in highly readable contemporary English. Incorporating the latest scholarship in the field (including the most recent discoveries of ancient manuscripts in the 1970s and '90s), the book explains Daodejing's often cryptic verses in a clear and concise way. The introduction interprets the Daodejing's poetic imagery in the context of ancient Chinese symbolism, and a brief philosophical analysis accompanies each of the 81 translated chapters of the Daodejing.
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ASIN : B017GH5I2O
Publisher : Open Court (13 November 2015)
Language : English
File size : 2928 KB
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Print length : 232 pages
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Rolando
5.0 out of 5 stars Very interesting western philosophical translationReviewed in the United Kingdom on 27 January 2013
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This is a very interesting work, useful for everyone who love a philosophical approach to Dao De Jing (Tao te Ching)
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Jo-Jo Made it Go
4.0 out of 5 stars A Good Secondary Translation, Useful for In-Depth Study & ExpositionReviewed in the United States on 19 December 2016
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Interpretations of the Daodejing (also spelled, Tao Te Ching) range from the practical to the metaphysical. The degree to which it's enigmatic qualities are the intention of the original author(s) remains open to debate. While some see the book as a collection of profoundly spiritual teachings, others find in it a systematic and political philosophy that has been overtaken by religious tradition over the centuries; thereby obscuring the meaning of it's original message with language and concepts that have changed over time. Hans-Georg Moeller argues from this latter perspective in his translation and commentary of the Daedejing. While the commentary does a good job providing some convincing arguments in defense of his position on the correct meaning and interpretation of the text, he also provides modern readers of this ancient work enough historical context and background to allow them to form their own conclusions.
The translation itself appears to be quite formal, and although it occasionally deviates from the Mawangdui textual family in favor of this or that alternative rendering, it does tend to give that family of manuscripts greater weight than the traditional Wang-bi text (with the notable exception of the chapter and book order, which follows more closely the order of the traditional manuscripts). As a formal translation, faithfulness to the original language sometimes overrides the dictates of smooth, natural English here and there- making this translation more useful for in-depth study than for casual reading. That being said, the basic structure, the sense of clarity, the economy of language, and directness of expression used here often better communicate the message of the Daodejing than other, more verbose, translations tend to do.
I would suggest reading this version as a secondary translation (specifically for in-depth study), alongside a more dynamic primary version (such as Philip J. Ivanhoe's extremely faithful and poetic rendering of the traditional text), to get a fuller sense of the beauty and power of this ancient Chinese classic.
Overall, I would definitely recommend this translation to all serious students of philosophical Daoism.
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BenC
4.0 out of 5 stars A Little DisappointingReviewed in the United States on 28 June 2020
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After reading Moeller's book, The Philosophy of the Daodejing, I was looking forward to another good read. Unfortunately, I was a bit disappointed. Many times the translations don't flow and his choice of wording can sometimes leave the text a bit more obscure than necessary. I don't know why he chose to add the word "well" (as in "so") on such a regular basis but I found it distracting. However, his commentaries are insightful.
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dods
5.0 out of 5 stars "Finally"Reviewed in the United States on 25 November 2007
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I believe Hans-Georg Moeller is one of the finest writers on the subject of early Daoism and the Daodejing. As of this writing there seems to be about 2,000,000 English translations of the Daodejing. Since the 1970's (with the exception of Henricks and a few others) there has been a steady decline of scholarship in regards to the Dadejing. As of late, the nonsense that that passes from both academic and amateur interpreters is dumbfounding. What sets this new translation apart from the pack is Professor Moeller's unique interpretation of the work. "Finally" someone has peeled away the layers of both oriental and occidental obfuscation to reveal the core truths of this ancient book. If you truly want to know what the writers of this classic were attempting to impart, by all means read it.
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Ace
3.0 out of 5 stars The book itself is greatReviewed in the United States on 5 June 2012
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The book is a wonderful piece of literature, however I paid for "expedited" shipping for a book that came during standard shipping days. In other words it came after I needed it. I have managed to keep the book for 1, because it was cheap (I paid more for shipping than for the book), & for 2 because it is a lovely "go to" piece when I feel like reading something full of wisdom.
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Dao De Jing: The New, Highly Readable Translation of the Life-Changing Ancient Scripture Formerly Known as the Tao Te Ching
by
Lao Tzu,
Hans-Georg Moeller (Translator)
4.27 · Rating details · 135,895 ratings · 5,784 reviews
This translation presents Daoism’s basic text in highly readable contemporary English. Incorporating the latest scholarship in the field (including the most recent discoveries of ancient manuscripts in the 1970s and '90s), the book explains Daodejing's often cryptic verses in a clear and concise way. The introduction interprets the Daodejing's poetic imagery in the context of ancient Chinese symbolism, and a brief philosophical analysis accompanies each of the 81 translated chapters of the Daodejing. (less)
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Paperback, 192 pages
Published May 28th 2007 by Open Court (first published -600)
Original Title
道德經 [dào dé jīng]
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0812696255 (ISBN13: 9780812696257)
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There are so many version of this book! Which one should I read first? https://www.bookdepository.com/search?searchTerm=+Tao+Te+Jing++Lao+Tsu&search=Find+book
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John An online search will pull up a pdf with 8 translations, the Bureau of Public Secrets archive links to many, and there is an Hungarian site (in Englis…more
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I'm familiar with Stephen Mitchell's translation and with Ursula Le Guin's. Seems clear from both translations that there is a significant difference... How does this translation compare? Curious about it if anyone has any input. Thanks!
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Gary Jaron Leguin's is her own variant of the text based on her studying other translations and using her father's copy of Paul Carus version which has and Chine…more
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Jun 06, 2007trivialchemy rated it it was ok · review of another edition
Shelves: philosophy, antiquity
The book that can be reviewed is not the constant book.
The review which reviews can be neither full of review nor lacking.
But as the river changes course over seasons must the reviewer neither review nor not review, but follow the constant review.
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Jun 28, 2007Gerry rated it it was amazing · review of another edition
I'm an unbeliever and have been since the first time I played hooky from Sunday services and the Eye in the Sky didn’t say boo. So it may seem strange that I’m reviewing the Tao Te Ching, the widely known and influential Taoist text, written by Lao-Tzu and poetically translated in this edition by Stephen Mitchell. For me, the Tao Te Ching is more folk wisdom than religious treatise and is more useful than a million sermons.
Where the Tao Te Ching parts company with religious attempts at morality such as the 10 Commandments is in its inclusiveness. Seven of the 10 Commandments don’t mention God and are sound advice designed to facilitate peaceful community relations: respect your elders, don't kill, don't cheat on your spouse, don't steal, don't tell lies, and don't lust after another's spouse or his belongings. For me, the tragedy of the Great List is that the three that top it serve only to divide the world into believers and nonbelievers: regardless how closely you follow the last seven, if you don’t believe in God you’re not worth a fig. In doing so the first three create division where the last seven seek harmony. With Taoism, even if you don’t believe in the Force-like nature of the Tao—and in case there’s any question, I don’t—you can still consider yourself a Taoist.
Taoism seeks harmony by freeing the individual from the caustic effects of judgmental thinking, desire, and greed, and its fulcrum is the concept of “non-action,” or literally “doing not-doing.” Non-action, Mitchell writes in his introduction, is not the act of doing nothing but instead is the purest form of action: “The game plays the game; the poem writes the poem; we can’t tell the dancer from the dance.”
This slim book is both a quick read and a long study. Mitchell’s lyrical rendering of the Tao Te Ching might read to some like silly hippie clichés, but there’s more to it than that. Take chapter 9, a photocopy of which hung on my office corkboard for years:
Fill your cup to the brim and it will spill.
Keep sharpening your knife and it will blunt.
Chase after money and security and your heart will never unclench.
Care about people’s approval and you will be their prisoner.
You can almost see the hacky sack and smell the patchouli. But there’s a truth to it that, if grasped, will change the way you think.
As chapter 1 states: “The tao that can be told is not the eternal Tao./The name that can be named is not the eternal Name.” Analogy, then, plays an important role in understanding the Tao Te Ching, and the reader has to do quite a bit of work—the long study part—to fathom the book’s richness. Take chapter 11 in its entirety, where non-action is discussed:
We join spokes together in a wheel, but it is the center hole that makes the wagon move.
We shape clay into a pot, but it is the emptiness inside that holds whatever we want.
We hammer wood for a house, but it is the inner space that makes it livable.
We work with being, but non-being is what we use.
There is more to the book than philosophical abstraction. In fact, common sense pervades the Tao Te Ching. Take these lines, which discuss the roots of crime: “If you overvalue possessions, people begin to steal” (chapter 2) and “If you don’t trust the people you make them untrustworthy” (chapter 17). Or these, from chapter 38, which describe the toll of illusory thought:
When the Tao is lost, there is goodness.
When goodness is lost, there is morality.
When morality is lost, there is ritual.
Ritual is the husk of true faith,
The beginning of chaos.
Therefore the Master concerns himself with the depths and not the surface,
With the fruit and not the flower.
He has no will of his own.
He dwells in reality, and lets all illusions go.
I’m telling you, had I been born into Taoism I might actually believe in something. (less)
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Apr 27, 2012Ahmad Sharabiani rated it really liked it · review of another edition
Shelves: religion, buddhism, culture, asia, china, theosophy, 06th-century-bc
Tao Te Ching, Lao Tzu
The Tao Te Ching, also known by its pinyin romanization Dao De Jing, is a Chinese classic text traditionally credited to the 6th-century BC sage Laozi.
The text's authorship, date of composition and date of compilation are debated. The oldest excavated portion dates back to the late 4th century BC, but modern scholarship dates other parts of the text as having been written—or at least compiled—later than the earliest portions of the Zhuangzi.
The Tao Te Ching, along with the Zhuangzi, is a fundamental text for both philosophical and religious Taoism.
It also strongly influenced other schools of Chinese philosophy and religion, including Legalism, Confucianism, and Buddhism, which was largely interpreted through the use of Taoist words and concepts when it was originally introduced to China.
Many Chinese artists, including poets, painters, calligraphers, and gardeners, have used the Tao Te Ching as a source of inspiration. Its influence has spread widely outside East Asia and it is among the most translated works in world literature.
The highest good is like water. Water gives life to the ten thousand things and does not strive. It flows in places men reject and so is like ... In action, watch the timing. No fight: No blame. Lao Tzu
تاریخ نخستین خوانش: روز سوم ماه آگوست سال 2012میلادی
عنوان: استاد پیر: تائوته چینگ، یا، کتاب پیروی مستقیم از راه و روش هستی و حیات با راهنمائی درک درونی (دل)؛ نویسنده: لائو تزو؛ مترجم: مهدی ثریا؛ نشر قوانین، 1373؛ در 107ص؛ موضوع نوشتارهای نویسندگان چین - سده شش پیش از میلاد
عنوان: تائو ته چینگ؛ نویسنده: لائو تزو؛ مترجم: امیرحسن قائمی؛ ویراستار ایوب کوشان؛ تهران، چاپ مترجمها، 1379؛ در 109ص؛ شابک9643506967؛
عنوان: تائو ته چینگ؛ نویسنده: لائو تزو؛ مترجم: فرشید قهرمانی؛ تهران، سیاه مشق، 1382؛ در 81ص؛ شابک 9649447229؛ چاپ دیگر تهران، مثلث، 1383؛ چاپ سوم 1386؛ شابک 9648496064؛ چاپ چهارم 1386؛ پنجم و ششم 1387؛ هفتم و هشتم 1388؛ نهم 1389؛ یازدهم 1390؛ دوازدهم 1391؛ سیزدهم تا پانزدهم 1392؛ شابک 9789648496062؛ موضوع راهنمای هنر زندگی از نویسندگان چینی - سده 6پیش از میلاد
مترجمهای دیگر آقایان: اردلان عطارپور؛ محمدرضا چنگیز؛ سید حسین نصر؛
این متن کهن را، به «لائو تزو» یا «لائو دزو» نسبت داده اند، «لائو تزو»، ششصد سال پیش از میلاد مسیح، و همزمان با «کنفوسیوس»، میزیسته است؛ «لائو تزو» همان مرشد، پیر، یا استاد هستند؛ تاریخنگار، و کتابدار دربار امپراطوری «جو»، بوده اند، و تنها همین کتاب، از ایشان به یادگار مانده؛ راهنمای هنر زندگی، و خرد ناب است؛ گفته اند: «لائو تزو» یک زندگی ساده، و هماهنگ با طبیعت، داشته اند، که همان پیام «تائو» میباشد، عمری دراز زیسته اند، گویا بین یکصد و شصت تا دویست سال زیسته باشند؛ ...؛
نقل از متن: خوب همانند آب است، بدون تلاش همه را سیراب میکند، جمع شدن در گودها را کوچک نمیشمارد؛ پایان نقل
تاریخ بهنگام رسانی 02/09/1399هجری خورشیدی؛ 02/07/1400هجری خورشیدی؛ ا. شربیانی (less)
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Sep 02, 2014Dolors rated it really liked it · review of another edition
Recommends it for: Those wanting to hear the other version
Recommended to Dolors by: the voices
Shelves: read-in-2014
“The Tao is always nameless” (Chapter 71)
Trying to narrow down the philosophy of the Tao Te Ching with limiting words is to violate its primordial essence. How can one describe the Universe, the natural order of things, the incessant flowing from being to non-being, the circular unity of a reality traditionally mismatched in dualistic terms?
The Tao Te Ching doesn’t provide answers because there needn’t be questions, just the harmony of moulding to the landscape rather than trying to impose a particular shape on it.
The Tao Te Ching is the route in itself, the path to emptying the human mind of ambitions, schemes and desires and allow it to be flooded with the smoothness of humility and the exhilarating liberation of a simple life.
The Tao Te Ching exults the feminine yin over the masculine yang in the eternal interdependence of opposites, identifying its indwelling suppleness with the intrinsic elements of the Tao.
“The great state should be like a river basin.
The mixing place of the world,
The feminine of the world.
The feminine always overcomes the masculine by its softness
Because softness is lesser.” (Chapter 61)
Thus the Tao cannot be expressed, it has no name, it is indivisible, inaudible and immutable but also the origin of multiplicity that gives way to ambivalent interpretation, which in turn engenders the befuddling suspicion that the more one wants to unravel the Tao the less one masters it because its aim relays precisely in attaining unforced wisdom.
Composed of eighty one aphorisms with aesthetic lyricism reminiscent of ancient riddles or even taunting wordplay, the Tao Te Ching dismisses moral teachings, embraces paradoxical dichotomies and differentiates itself from other doctrines like Confucianism because it relays in intuition rather than in duty rooted on imposed moral principles or any other contrived authority.
According to the introduction (*), some schools of thought have accused the Tao of endorsing chaotic anarchy and of not responding to consistent criteria, but such ambiguity in the use of language and its playful axioms are in fact a pure reflection of its skeptical views on measuring all actions according to artificial rules disguised as traditional rituals.
I can’t claim to have found everlasting serenity in connecting to the natural flow of Taoism and accepting its philosophy of “action through inaction”, but the idea of finding comfort in the constant contradiction of the positive and negative forces within oneself in order to embrace the convoluted intricacies of existence casts an overwhelming shadow to the absolute dichotomies and blind beliefs prompted by the more familiar monotheistic “fear based” religions, where guilt, punishment and suffering are the conduits to salvation.
Why crave for redemption if we learn to follow the “way things are” and welcome the natural interdependence between opposites, accepting disorder, nothingness and non-being as part of the indestructible unity of all things?
“There is nothing better than to know that you don’t know” (Chapter 71)
(*) Note: The Barnes & Nobles edition comes with an explanatory introduction about the origins of the Tao, a very useful epilogue and an historical timeline of the identity of its mysterious author(s). Highly recommended edition.
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Aug 17, 2007Burt rated it it was amazing · review of another edition
Recommends it for: Philosophers, Followers of Eastern Thought
Shelves: philosophy, required_reading
This is, by far, my favorite translation of the Tao Te Ching. I own a few others and they're all well and good, but this one is the one I continually read from and refer to when people ask me about the Tao.
The translation is well done, it captures the nature of the text well, and it flows fairly evenly. It's not overly flowery or ornate, it gives you the basics of what you need to understand the various entries and assist in understanding what Tao is (i.e. the the Tao named Tao is not the great, eternal Tao).
It's a book that changed my life. I learned of Taoism in a world history class in high school, and when my friends took their Philosophy 101 course at the local university this was the text they worked with. My copy came second hand from the U's bookstore and I have had it ever since. It has taught me to understand a lot of the things in the world that otherwise would baffle me and lends a lot to my own personal philosophies.
I highly recommend this book to anyone who is lost on their path through life. It doesn't have all of the answers, but it does have a LOT of perspective. (less)
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Mar 13, 2009Eddie Watkins rated it it was amazing · review of another edition
Shelves: adventures-in-thought, spirituality, old-chinese-poetry
There are many translations of the Taoteching, nearly every one of which is probably worth reading, but this is my favorite version. I can’t attest to the accuracy of the translation, but having read so many different translations of the same text I feel like in some strange way I have a grasp of the original; as if a blank space (the Chinese original) has been given shape and definition by all the English versions surrounding it. But anyway... while I like the spare sensitivity of the language in this version, what makes this version extra special are the added bonuses: an engagingly detailed introduction exploring the life of Lao Tzu, what amounts to an original thesis on the very meaning of “tao”, and commentaries (on specific lines, even specific words) appended to each of the 81 entries that have been culled from centuries upon centuries of critical commentary, by scholars and eccentric mystics alike.
There is recent scholarship that is making the argument that instead of meaning “way” or “path”, which is usually taken to mean how we as people conduct ourselves in accordance with a mysterious spiritual principle, that “tao” actually refers to the Moon and its various phases and paths in space, with particular emphasis on the darkness of the new moon and its significance as potential in darkness. The new moon “hides” its fullness. The fullness is there in potential, unspent. I like this. There’s something pleasingly primitive about it (gimme that old-time religion!), i.e. something real and tangibly mysterious, but also something practical and spiritual – a connector between eye and heart that through some subtle gravity guides our feet along a path.
The commentaries that follow each poem or entry are fascinating and just scratch the surface of what I understand is a vast accumulation of scholarship on this text. The commentaries are often wildly contradictory and tangential, obsessive to an anal nth degree, but also at times wise in their own right. These commentaries have been written by official scholars, by mendicant monks, and even one or two extreme eccentrics living on the fringes of society unaffiliated with any institution. At the back of the book are short biographies of each commentator, which is fascinating reading in itself. It all adds up to evidence that this is a living book, with enough clear and direct meaning to be perpetually valid, and enough obscurity to be endlessly pondered.
The translator is an American who goes by the name Red Pine. He’s almost 70 now and has been a practicing Buddhist for years, but more in the wandering independent scholar Gary Snyder type style. He’s also translated the Diamond Sutra, poems of Han Shan (Cold Mountain) and Stonehouse, and some other Buddhist texts. In every work of his I’ve read there’s serious scholarship in evidence, but also a free spirit and independent thinker with a unique store of fresh air.
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May 28, 2019Gerrie Williams rated it it was amazing · review of another edition
This is an amazing. I've read many books out there and this is the best one. Very enjoyable read! I highly recommend it. I bought this book at discounted price from here: https://www.amazon.com/Tao-Te-Ching-L... ...more
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Aug 18, 2018Florencia rated it really liked it · review of another edition
Shelves: religions-myths-and-other-stories, philosophyland, chinese
Concatenated thoughts. Review #1 ✔ - #2
They come to be and he claims no possession of them,
He works without holding on,
Accomplishes without claiming merit.
Because he does not claim merit,
His merit does not go away.
The Tao Te Ching is a classical text credited to Chinese philosopher and writer Lao Tzu (6th century) and on which Taoism is based. It consists of 81 short chapters written in poetic form which, using a pithy language brimming with evocative and, at times, repetitive contradictions, provide guidance on how humanity may have a harmonious relationship with nature, with the Tao. In an inspiringly laconic way, the chapters reveal the sage’s fundamental truths that range from theology to politics, inseparable components of the Tao Te Ching.
I read two editions simultaneously: Ellen Chen’s The Tao Te Ching: A New Translation with Commentary and Stephen Mitchell’s Tao Te Ching: A New English Version. After reading chapter 11 by the latter, the merits of each work became particularly noticeable.
Chen's translation is an accurate marvel. It's the kind of translation I like; literal as possible. I don't want only the translator's interpretation, I want to know the precise words that went through the author's mind. I've made peace with everything that gets lost in translation, so at least give me surgical precision.
On the opposite side stands Mitchell with another approach: divesting the verses of all metaphor, he focuses on the meaning, the thoughts Lao Tzu intended to convey. In that sense, it's a remarkable work; a detailed examination of all the elements that constitute this treatise. While keeping a small amount of literality, it expresses a similar interpretation.
If I have to choose, I prefer Chen's academic translation with its enriching commentary over Mitchell's version with its still lyrical directness. Even though she generally refers to the sage as a man, whereas Mitchell states that since we are all, potentially, the Master (since the Master is, essentially, us), I felt it would be untrue to present a male archetype, as other versions have, ironically, done. Ironically, because of all the great world religions the teaching of Lao tzu is by far the most female.
As for my experience with this book, I should revisit it in a few years... The dynamics between opposites that say and don't say, that affirm and deny, that teach without speaking and act without doing; it all starts to get a tad annoying after a while. I wasn't able to identify with some notions, naturally; my skeptical disposition began to take control rather soon. However, The Tao Te Ching includes several useful concepts to improve our fleeting stay in this world. Moreover, many of those impressions are addressed to politicians. In that regard, this book should be required reading for every single one of them.
I close this 'review' with some chapters according to the views of each translator.**
#18
On the decline of the great Tao,
There are humanity (jen) and righteousness (i)...
General comment
The overall message of this chapter, just as in preceding and subsequent chapters, is that the unconscious state of nature is superior to the conscious state of virtue. Consciousness marks a lack. We are not aware of and do not pursue something until we have already become separated from it.
*
#30
One who assists the ruler with Tao,
Does not overpower (ch 'iang) the world by military conquests.
Such affairs have a way of returning (huan):
Where armies are stationed,
Briars and thorns grow,
After great campaigns,
Bad years are sure to follow.
The good person is resolute (lwo) only,
But dares not (kan) take the path of the strong (ch 'iang).
Be resolute (kuo) yet do not boast (ching),
Be resolute yet do not show off (fa), Be resolute yet do not be haughty,
Be resolute because you have no choice,
Be resolute yet do not overpower (ch 'iang).
When things are full grown, they age.
This is called not following Tao.
Not following Tao they perish early.
General comment
While the preceding chapter serves as the basis of a theology of nature, this chapter provides the rationale for a theology of peace. It carries the theme of non-action or non-domination in the preceding chapter to international relations. If humans are not supposed to dominate other creatures, neither should they dominate fellow humans. This chapter is a critique of military power (ch 'iang) specifically against wars, which are instruments of death.
*
#66
Rivers and seas can be kings of the hundred valleys,
Because they are good at flowing downwards (hsia).
Therefore they can be kings of the hundred valleys.
Thus if you desire to be above the people,
Your words must reach down (hsia) to them.
If you desire to lead the people, Your person (shen, body) must be behind them.
Thus the sage is above,
Yet the people do not feel his weight.
He stays in front,
Yet the people do not suffer any harm.
Thus all gladly praise him untiringly (pu yen).
Because he does not contend with any,
Therefore no one under heaven can contend with him.
General comment
This chapter on the relationship between the ruler and the people is directly connected with chapter 61, which is on the relationship among states. The key concept is again hsia, low or downward flowing. In domestic affairs as well as in international relations, the ruler is to imitate water by reaching downward to the people, assisting in their own self-unfolding without imposing himself on them.
Aug 18, 18
* Also on my blog.
** I shared the same chapters on each review. (less)
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Nov 15, 2011Heidi Parton rated it did not like it · review of another edition
This version irritates me a lot, largely because of Stephen Mitchell's arrogance in writing it (I'll go into that in a bit). This is not a translation (which Mitchell was at least gracious enough to make clear in the back of the book); it's a translation of various translations. The problem with this is that a translation of a translation turns out the same way that a copy of a copy does: while some of the original words and phrases are identifiable, there's a lot that's lost or skewed.
For example, here is a good translation of the first line of Ch. 3 by D.C. Lau: "Not to honor men of worth will keep the people from contention."
Stephen Mitchell's translation of the same line is: "If you overesteem great men, / people become powerless."
The original Wang Bi character in question is 爭, or zhēng, which means "dispute," "strive," "contend," "fight," etc. It does not mean "powerless." By free-handing the translation, Mitchell alters the meaning of the text. While it doesn't damage the understanding of someone already familiar with Taoism and its literature, it does mislead those new to Taoism who seek an authentic introductory text to understand the philosophy.
As I mentioned above, what really irritates me is Mitchell's arrogance regarding his version of the text versus the original Chinese versions and the translations that more closely adhere to their meaning. In the question-and-answer section located in the back of the book, the querent says: "But it's one thing to translate Rilke and the Book of Job when you read German and Hebrew; it's quite another to translate books like the Tao Te Ching, the Bhagavad Gita, or Gilgamesh without any knowledge of the original languages." Mitchell's response is: "Yes, it's a different kind of venture, but not so different as you might think. Of course, I wouldn't dare work with a text that I didn't feel deeply connected to--I used to speak of my 'umbilical connection' to Lao-tzu. I had discovered the Tao Te Ching shortly before I began Zen training in 1973." Later, the querent asks: "You knew what Lao-tzu was talking about, through direct experience [in Zen meditation] of your own?" And Mitchell replies: "That's where my confidence came from." Essentially, Mitchell is claiming that his text is authentic because of his felt spiritual connection to its author, rather than it being an accurate translation of the text. But isn't the best translation one that is authentic on multiple levels, emotionally and literally? However, if I had to choose, I'd rather read a translation that is accurate and discover the emotional resonance on my own. Also, FYI: Zen is a school of Buddhism, not Taoist, though it was influenced by Taoism. They share some similar values and qualities, but they are distinct.
Mitchell continues: "There was also the excitement of the aesthetic challenge. Some calculated that by 1986 there were 102 translations of the Tao Te Ching into English alone. I had read six or seven of them, and although I loved the content, the language was mediocre at best: not much poetry in it, not much sparkle. This may sound arrogant too, and irrational. How can you fall in love with a book whose actual words bore you? But that's what happened." This sentiment, I think, is the source of all the problems I have with the text. It's completely non-Taoist. If Mitchell had paid attention to even his version of the last chapter, 81, which reads: "True words aren't eloquent; / eloquent words aren't true," he would have seen the folly of his approach. Instead, he decided that he'd rather cut entire paragraphs, rearrange the remaining words, and even alter the meaning to better suit his aesthetic values. His disregard for accuracy and his preference for his concept of beauty over truth not only shows a complete lack of respect for the text, the tradition and its culture of origin; it's also just not scholarly.
Another interesting admission made by Mitchell is that he spent only four months writing this version. "By contrast," he says, "it had taken me seventeen years to finish my translation of the Book of Job. So, obviously, I was getting more focused, or more efficient..." I disagree with him there--it's not obvious to me that he was any more focused or more efficient. The vast difference in time spent translating Job and rewriting the Tao Te Ching instead tells me that he worked very hard to faithfully render the former and just cobbled together the latter. Mitchell actually reads and understands Hebrew, so it's likely that he was aware of the nuances of the language and therefore understood the importance of accurately rendering the text into English. Mitchell doesn't read any Chinese. If the language is incomprehensible to him, how can he possibly grasp the nuances of the characters in order to accurately translate them for others?
This isn't to say that his version is completely wrong. Many sections are fairly accurate (like the line in Ch. 81 that I mentioned above). But there are also many places in his text that are inaccurate to the point of misconstruing the core concepts of the belief system.
So if you're new to Taoism and are looking for a translation that accurately communicates Taoist beliefs and sensibilities, I suggest that you go somewhere else. There are many other translations that more accurately render the Tao Te Ching in English. Each has its own particular "flavor" and may contain slightly different words or rhythms, but most aim to faithfully present an accurate translation of the text that, while not serving every culture's aesthetic requirements, is very beautiful in its own way and has a lot of wisdom to offer, regardless of cultural and generational differences in taste. Here's a good website to get you started: http://wengu.tartarie.com/wg/wengu.ph... The site provides not only several different translations, but also the original Wang Bi text with translations of each character.
If, however, you're already familiar with the Tao Te Ching and other Taoist literature, Mitchell's book at least serves as a good example of Taoism's effect on contemporary American culture. (less)
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Apr 23, 2021Tanu rated it really liked it · review of another edition
Shelves: self-help, cultural, reviewed, classic, non-fiction, philosophy
"If you realize that all things change, there's nothing you will try to hold on to.
Things arise and she lets them come;
things disappear and she lets them go.
She has but doesn't possess
acts but doesn't expect.
The Tao Te Ching helps us understand the principles of Taoism, which is an ancient school of philosophy that is still applicable today. Lao Tzu invented Taoism in the 6th century BCE which has been passed on to generations.
This book definitely is not a one time read. Something to keep coming back once in a while, like a place of worship. This book is poetry to the soul and mind. (less)
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Oct 27, 2018Sean Barrs rated it it was ok · review of another edition
Shelves: poetry
This was immensely interesting to read, though I found myself somewhat aggravated by the passivism that ran through the writing.
It's almost like a poetical treatise on humility, but what of ambition and a drive to make the world a better place? Should we all accept our station in life and never aim to improve? I think not. It accepts things as they are (however they are) and cannot conceive of a better future. Everything should stay the same, and exist within the natural order of things.
But ho ...more
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Jan 29, 2021Jonathan O'Neill rated it really liked it · review of another edition
Shelves: philosophy-religion
12 highlights
4 ⭐
The Tao is definitely the most beautifully elusive and intangible philosophy that I've had the pleasure of trying to wrap my head around. Everything about it drips with mystery and mysticism, right down to it’s purported author, the enigma that is Lao Tzu. I really made an effort to understand what was meant by each and every poem. I read Ursula K. Le Guin’s rendition alongside this, more scholarly translation, by D.C.Lau and I listened to multiple audio versions, driving to and from work, but still, I feel I only received just the barest glimpse into the depth of Lao Tzu’s words. I’m not particularly surprised by this, people spend their entire lives studying the Tao, attempting to keep to ‘The Way’. You don’t just read this on a whim and suddenly start living the Tao. In fact, in my opinion, if one were to heed Lao Tzu’s words, one would likely come to the conclusion that we’ve strayed so far off the path as a people, that to get back on it would take an unrealistically monumental change in worldview, philosophy and ideology.
The book relishes in its own mystery. As Le Guin states so aptly in her rendition, there is a “temptation… to grasp at something tangible in the endlessly deceptive simplicity of the words” but, on occasion, the slipperiness of the idea… Is the idea.
If I had a dollar for every 30-something pommy hipster I’ve seen on YouTube, repeating Lau Tzu’s 1st chapter with a self-satisfied smirk…
”The way that can be spoken of
Is not the constant way;
The name that can be named
Is not the constant name.”
… only to then immediately attempt to explain it anyway! They obviously never reached chapter 71: ”Not to know yet to think that one knows will lead to difficulty.”
You can’t label or define the Tao as by doing so you limit its function which is, inherently, limitless. All one can know is that it was “born before heaven and earth” and supports the universe. It is responsible for the strong being strong but equally responsible for the weak being weak. We can’t define it but we can definitely discuss the concepts that make up the Taoist teachings.
"The reason I have great trouble is that I have a body. When I no longer have a body, what trouble have I?"
Ideal attributes of the Taoist include modesty, frugality, contentment (desirelessness), compassion, tenderness, softness, vulnerability, selflessness (benefitting others without expecting gratitude), non-contention, ignorance (apparently) and the ability to find positives in negatives (i.e. without lows, there are no highs… Without death, there is no life… We suffer, but only because we have a body).
Doing not doing is also an ongoing theme in the book. I’ve been banging on about this one for years to my fiancé and she just tells me I’m a lazy fu… sod! Lao Tzu says: ”One does less and less until one does nothing at all, and when one does nothing at all there is nothing that is undone”…. What? If everyone else is allowed to take ancient philosophies out of context, so am I damn it! In all seriousness though, Lao Tzu usually uses this phrase in relation to governance, as in, a leader should lead with minimal meddling in the affairs of the people. Or in relation to the individual, living without striving for more. So, yeah, still gotta do the dishes.
“He who shows himself is not conspicuous;
He who considers himself right is not illustrious;
He who brags will have no merit;
He who boasts will not endure."
Be like water. Another common theme… ”there is nothing more submissive and weak than water. Yet for attacking that which is hard and strong nothing can surpass it. I have come across this idea in the form of analogy and/or metaphor now in 3 works. Sun Tzu’s ‘Art of War’, Lao Tzu’s ‘Tao Te Ching’ and Bruce Lee’s ‘Tao of Jeet Kune Do’, each time given slight variation in its implication and, I love it! The only issue I have, in this case, is that, at times Lao Tzu’s “weak” and “soft” descend into utter subservience to anything stronger or greater than yourself. Essentially giving in as a means of survival. D C Lau explains that this is likely a result of the time in which the book was written (The Warring States) in which self-preservation was as much as many would dare to achieve.
The Tao Te Ching is not just a book about a way for the individual to live in sync with the Tao. Lao Tzu also likes to comment on the dangers of wealth and living beyond ones most basic needs, as well as expressing his opinions on governance and anti-violence sentiments. Lao Tzu was an anti-capitalist and anarchist before these things even existed.
Those who possess too much wealth while others starve, who are “dressed in fineries” or “filled with food and drink” while others go hungry, he condemns as “taking the lead in robbery”.
Whilst not completely anarchistic, Lao Tzu is almost completely anti-legislative and believes that leaders should lead with minimal meddling in the affairs of the people, stating, ”…the myriad creatures all revere the way and honour virtue. Yet the way is revered and virtue honoured not because this is decreed by any authority but because it is natural for them to be treated so”. Later, he likens governing a large state to “boiling a small fish” because a small fish can be spoiled with too much handling.
”The rites are the wearing thin of loyalty and good faith
And the beginning of disorder;
Foreknowledge is the flowery embellishment of the way
And the beginning of folly.”
These views regarding governance tie in with one of his more extreme ideas that education, innovation and progress are all things to be avoided. Ignorant people are easier to rule and one should also rule in ignorance. It’s essentially an expansion on the idea of not doing. There’s an anti-change and anti-intellectual leaning in his words. In Chapter 29, Lao says: ”The empire is a sacred vessel and nothing should be done to it. Whoever does anything to it will ruin it; whoever lays hold of it will lose it”. Le Guin says: ”As a model for the Taoist, a baby is in many ways ideal: totally un-altruistic, not interested in politics, business or the proprieties, weak [and] soft”.
Although I disagree, on many levels, with Lao’s concept, it’s hard to ignore the fact that for all the progress the human race has made on an industrial, technological, political and psychological level, we’ve still managed to completely fuck our planet, almost beyond repair, and despite the fact that many have a better standard of living than 2500 years ago, it is hard to remember a time when so many people were so desperately unhappy.
This specific edition contains a magnificent and substantial introduction in which Lau (not to be confused with Lao) gives his own thoughtful and scholarly opinions on what some of the key concepts that can be taken from the text are. He also discusses what is known about the history of the text and the period in which it was, traditionally, thought to have been compiled in and addresses inconsistencies in the text, giving convincing arguments for the case that the book was likely not written by one wise old sage named Lao Tzu at all, but in fact was a compilation of many different Taoist thinkers, their disciples and, later, various commentators. Lau later comments further on this in two very interesting appendices titled ‘The Problem of Authorship’ and ‘The Nature of the Work’. Personally, I’d prefer not to acknowledge that this text may have been written after Confucius’ time or that Lao Tzu may never have existed. I’m too enamoured with the idea of an old sage, so wise and all-knowing as to render Confucius himself bewildered enough to allegedly exclaim to his own disciples:
”I know a bird can fly, a fish can swim, and an animal can run… But the dragon’s ascent into heaven on the wind and the clouds is something which is beyond my knowledge. Today I have seen Lao Tzu who is perhaps like a dragon.” (less)
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Dec 13, 2017Florencia rated it liked it · review of another edition
Shelves: philosophyland, religions-myths-and-other-stories, chinese
Concatenated thoughts. Review #1 - #2 ✔
Things arise and she lets them come;
things disappear and she lets them go.
She has but doesn't possess,
acts but doesn't expect.
The Tao Te Ching is a classical text credited to Chinese philosopher and writer Lao Tzu (6th century) and on which Taoism is based. It consists of 81 short chapters written in poetic form which, using a pithy language brimming with evocative and, at times, repetitive contradictions, provide guidance on how humanity may have a harmonious relationship with nature, with the Tao. In an inspiringly laconic way, the chapters reveal the sage’s fundamental truths that range from theology to politics, inseparable components of the Tao Te Ching.
I read two editions simultaneously: Ellen Chen’s The Tao Te Ching: A New Translation with Commentary and Stephen Mitchell’s Tao Te Ching: A New English Version. After reading chapter 11 by the latter, the merits of each work became particularly noticeable.
Chen's translation is an accurate marvel. It's the kind of translation I like; as literal as possible. I don't want only the translator's interpretation, I want to know the precise words that went through the author's mind. I've made peace with everything that gets lost in translation, so at least give me surgical precision.
On the opposite side stands Mitchell with another approach: divesting the verses of all metaphor, he focuses on the meaning, the thoughts Lao Tzu intended to convey. In that sense, it's a remarkable work; a detailed examination of all the elements that constitute this treatise. While keeping a small amount of literality, it expresses a similar interpretation.
If I have to choose, I prefer Chen's academic translation with its enriching commentary over Mitchell's version with its still lyrical directness. Even though she generally refers to the sage as a man, whereas Mitchell states that since we are all, potentially, the Master (since the Master is, essentially, us), I felt it would be untrue to present a male archetype, as other versions have, ironically, done. Ironically, because of all the great world religions the teaching of Lao tzu is by far the most female.
As for my experience with this book, I should revisit it in a few years... The dynamics between opposites that say and don't say, that affirm and deny, that teach without speaking and act without doing; it all starts to get a tad annoying after a while. I wasn't able to identify with some notions, naturally; my skeptical disposition began to take control rather soon. However, The Tao Te Ching includes several useful concepts to improve our fleeting stay in this world. Moreover, many of those impressions are addressed to politicians. In that regard, this book should be required reading for every single one of them.
I close this 'review' with some chapters according to the views of each translator.**
#18
When the great Tao is forgotten,
Goodness and pity appear…
Notes:
the great Tao: Jayata said to Vasubandu, “If you have nothing to ask for in your mind, that state of mind is called the Tao”.
goodness and pity appear: When the Tao is forgotten, people act according to rules, not from the heart. This goodness is as insecure as Job's and can be as self-satisfied as Little Jack Horner's. Whereas a good father has no intention of being good; he just acts naturally.
*
#30
Whoever relies on the Tao in governing men
doesn't try to force issues
or defeat enemies by force of arms.
For every force there is a counter force.
Violence, even well intentioned,
always rebounds upon oneself.
The Master does his job and then stops.
He understands that the universe
is forever out of control,
and trying to dominate events
goes against the current of the Tao.
Because he believes in himself,
he doesn’t try to convince others.
Because he is content with himself,
he doesn’t need other’s approval.
Because he accepts himself,
the whole world accepts him.
Notes:
doesn't try to force issues: He lets the issues resolve themselves.
out of control: Out of control of his own, tiny, personal, conscious self.
*
#66
All streams flow to the sea
because it is lower than they are.
Humility gives it its power.
If you want to govern the people,
you must place yourself below them.
If you want to lead the people,
you must learn how to follow them.
The Master is above the people,
and no one feels oppressed.
She goes ahead of the people,
and no one feels manipulated.
The whole world is grateful to her.
Because she competes with no one,
no one can compete with her.
Notes:
The Master is above the people: Not that she feels superior, but that, looking from a higher vantage point, she can see more.
The whole world is grateful to her: Even those who think they are ungrateful.
no one can compete with her: She sees everyone as her equal.
Aug 18, 18
* Also on my blog.
** I shared the same chapters on each review. (less)
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Jan 29, 2021Jonathan O'Neill rated it it was amazing · review of another edition
Shelves: philosophy-religion
12 highlights
4.5 ⭐
I have delved deeper into the ‘Tao Te Ching’ in my review of the more scholarly translation by D.C.Lau which you can find HERE.
In this space I just want to focus on what Ursula K. Le Guin brings to the table and what exactly makes her rendition of the classic, unique from the plethora of other translations and renditions that are available.
I have to commend D.C.Lau for his fantastic translation of the Tao, which includes a wonderful introduction as well as two very informative appendices. But as his expertise really shines through in these elaborate discussions on the history and meaning of the text, so too does Ursula’s incredible talent as a writer, a poet and a humble student of the Tao throughout the entirety of this 126-page book.
”Most translations have caught meanings in their net, but prosily, letting the beauty slip through. And in poetry, beauty is no ornament; it is the meaning.”
Le Guin’s rendition is one for the modern reader. Where some of the passages in other translations make it clear that this was, in many ways, a manual for rulers; Le Guin takes liberty in changing certain phrases to relate more to the everyday individual. I loved the confidence she showed in taking on and re-interpreting this ancient work, whilst always showing respect to the material and addressing, clearly, any amendments that she made. With regard to Chapter 24, Ursula says: ”My version of the first four lines of the second verse doesn’t follow any scholarly translations, and is quite unjustified, but at least, unlike them it makes sense without horrible verbal contortions”. Regarding Chapter 72, she says: ”I take the liberty of reading this chapter as a description of what we, we ordinary people, should fear. The usual reading is in the manual-for-princes mode”. I love this type of honest commentary from Ursula, and it’s prevalent throughout the Chapter Notes as well as the Footnotes at the bottom of most pages which are just phenomenal, short and sharp insights into the text, nearly as sagacious as the passages of the Tao themselves.
”To those who will not admit morality without a deity to validate it, or spirituality of which man is not the measure, the firmness of Lao Tzu’s morality and the sweetness of his spiritual counsel must seem incomprehensible, or illegitimate, or very troubling indeed”.
In addition to her fantastic commentary on the chapters of the Tao, Le Guin also brings her own insight to the questionable origins of the text through analysis of the poem structures within. At one stage, regarding Chapter 42, Ursula explains: ”The last stanza is uncharacteristic in it’s didactic tone and in assimilating the teaching to a tradition… I was inclined to dismiss it as a marginal note by someone who was teaching and annotating the text”.. Regarding Chapter 44, she states: ”The intense, succinct, beautiful language of the first verses of the poem is sometimes followed by a verse or two in a more didactic tone, smaller in scope, and far more prosaic. I believe some of these verses are additions, comments, and examples, copied into the manuscripts so long ago that they became holy writ”. What a keen mind. D.C.Lau comes to the same conclusion for similar reasons.
I thoroughly enjoyed this rendition of the Tao Te Ching and am pleased I started my Ursula K. Le Guin journey here. She reveals in the ‘Sources’ section that the title for her 1971 Science Fiction novel, ‘The Lathe of Heaven’ came from an incorrect translation of a passage from the Chuang Tzu(Another essential Taoist text) by James Legge. Joseph Needham, the great scholar of Chinese Science and Technology would later explain to her that when the Chuang Tzu was written, the lathe hadn’t been invented. I’m very curious to read ‘The Lathe of Heaven’ to see how much of an influence Le Guin’s lifelong study of Taoism had on the work.
“The way is more than the cycle of any individual life. We, rise, flourish, fail. The way never fails. We are waves. It is the sea. (less)
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Sep 04, 2014Farhan Khalid rated it really liked it · review of another edition
Shelves: philosophy, religion, china
When people see things as beautiful, ugliness is created
When people see things as good, evil is created
The master leads by emptying people's mind
The Tao is like an empty vessel
It can never be emptied and can never be filled
Master doesn’t take sides
The spirit of emptiness is immortal
The location makes the dwelling good
Depth of understanding makes the mind good
A kind heart makes the giving good
Integrity makes the government good
Accomplishment makes your labors good
Proper timing makes a decision good
Can you love people and lead them without forcing your on them?
To grow, yet not to control: This is the mysterious virtue
Too much activity dangers the mind
Too much wealth causes crime
Success is as danger as failure
Love the whole world as if it were your self
Then you will truly care for all things
Look for it, and it can't be seen
Listen for it, and it can't be heard
Grasp for it, and it can't be caught
Unending, unnamable, it return to nothingness
Formless forms, imageless images
Subtle, beyond all understanding
Returning to the resource is tranquility
If you want to become whole first let yourself become broken
If you want to become straight, first let yourself become twisted
If you want to become full, first let yourself become empty
If you want to become new, first let yourself become old
Before the universe was born
There was something in the chaos of the heaven
The Tao follows only itself
A good traveler leaves no tracks
Know the masculine but keep to the feminine
Some are meant to lead and others are meant to follow
The Master accepts the things as they are
Those who know others are intelligent
Those who know themselves are truly wise
Those who master other are strong
Those who master themselves have true power
All of creation is born from substance
Substance is born of nothing-ness
Few in the world can comprehend the teaching without words
Which is more destructive, success or failure?
To understand the small is called clarity
Knowing how to yield is called strength
Those who know do not talk
Those who talk do not know
Act by not acting
Do by not doing
A journey of thousand miles starts with a single footstep
If you rush into action, you will fail
If you hold on too tight, you will lose your grip
Compassion is the protector of Heaven's salvation (less)
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Feb 16, 20147jane rated it really liked it · review of another edition
Shelves: religion-other
(review after rereading:)
This book's contents and history have both a sense of vagueness, but not in a bad way, in my opinion. It's somewhat uncertain when it was written (circa 4th-3rd century BC), the author's life details are largely invented, and the existence of the author is not quite certain either (Lao Tzu is just his title, and also it's not known if the text is by one author, or a group of authors worked over some years). It was first translated in the late 1700s, and the oldes existing copy is from circa 300 BC.
It's a bit hard to categorise: ethics? religious? philosophy? But really, in my view any of those would do. In a way it felt a bit like Dhammapada, which I've read earlier, in that even if you're not interested in the religion it's part of, it will still appeal, and is a pretty easy a read. I read it quite quickly now.
Taoism is clearly put as an opposite way of thinking against Confucianism - which shows in some parts of this text - the latter being based on duties to the community and the family, but somewhat rigidly black and white at its hardest. Taoism is in its end less rigid, putting weight on the coexistence of the opposites, reverence of nature, flexibility and not being too controlling. The Tao is a force in the world, not completely graspable or something one can give a finite meaning, but which balances our world. It is gentleness, avoiding conflict of grasping, seeking peacefulness, simplicity, detachment and humility. Making the point without engaging in rhetoric and arguments.
The book's message is simple, the prose spare with plenty of natural imagery. The wisdom (the Tao) of the book is feminine, yin in balance with the yang (while in Confucianism the yang seems sometimes bit heavily-leaned on).
The message seems simple, yet is deep. Quite a few sentences bounced out of the text as familiar, things I've seen quoted. Reading and rereading each page will most certainly happen for me in the future. The whole thing reads just like a beautiful ancient Chinese nature painting... and the view is beautiful, peaceful. Such is this book. (less)
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Sep 04, 2017Brian rated it it was amazing · review of another edition
Shelves: changed-my-life, favorites, non-fiction, philosophy-philosophical
32 highlights
4.24.19
I read this translation by Sam Torode every day on my phone, with a hard copy of another translation I will review soon. The simplicity of Torode's translation makes it my favorite so far and lines up with the Taoist philosophy of simplicity. I may consider other works translated by Torode. He has some interesting works out there, such as "The Song of Solomon."
Update: 3.14.18
Third translation I've read, my favorite of the three. I love this book of philosophy. It gives great common sense and helps pave new thought patterns not taught in American culture, paths that lead to peace and sanity. My favorite book of philosophy.
12-13-17: Great translation, helped me understand it. My favorite religious/ philosophical book aside from the Christian Bible. Shows a path of peace, contentment and subtle, quiet, managable power.
Update, 9/15/17:
I found this quote in my notebook, the only one I wrote down. Beautiful.
"Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue this long is because they do not live of, or for, themselves. This is how they are able to continue and endure."
----------------------------------
“Nothingness cannot be defined; the softest thing cannot be snapped.” – Bruce Lee
My favorite quote from Bruce Lee, thus far, stretches across this page, above. The quote has reminded me of the power of humility, and the deceptive and dichotomous nature of that power. Humility clothes itself in rags of weakness and frailty but draws superhuman strength, and the Tao Te Ching calls this an empty vessel being filled with another power.
Bruce Lee based much of his life and work on the Tao Te Ching, so I read it. I admire this amazing and deeply profound piece of religious literature. The philosophy coincides with my own faith. I hear echoes of teachings I’ve heard in Christianity. The book teaches, as already mentioned, the power of humility. It teaches the value of things considered meaningless, such as empty space. We build houses, form rooms with four walls, but the basis of this structure lies upon the importance of the empty space. Empty space provides room to live, to breathe, to walk, to make love, to work.
The author also likens the paradox (and there are many, sometimes frustrating paradoxes, confirming the understanding can’t be grasped in one simple read) to that of the empty space between the spokes of a wheel. The power and mechanics of a wheel depend on the empty space.
Thus, we consider worthless things, abased things, as meaningless. We say we live life to the fullest when we have what we want, and when we lose it all, we have no meaning, no purpose, no life. The book attempts to explain this. Balance. The Yin-Yang. The point of the argument concludes with something underlying the whole of existence. One constant, the Tao. I like to think of this, in my personal paradigm of faith, as God. The book says Tao came before the existence of God, which I believe refers to man’s interpretation or attempt to understand God. The Tao exists as the fundamental, underlying essence of the universe. Above the Tao, we have the evidence of “life,” the events, the good, the bad, acceptance, rejection, bliss, pain, heaven, hell, male, female – you get it. Under all these events we also have a soul, eternal and unchanging in nature.
The book changed my perspective. I’ve recently divorced. As I experience grief, the thoughts come: life has no purpose now. Right now, in the present situation, I’m in a low, one side of the Yin-Yang. If I look back, and as Sarah Mclachlan says, “don’t let life pass [me] by; hold on to the memories,” I see the whole Yin-Yang, the whole balance, the beauty, the essence of life itself. I see a proud mother, her warm, soft hand holding mine as she says, “Lord, we come now to the throne of God.” I see a shriveled woman with tubes in her nostrils taking final breaths and slurring the words, “My son.” I see triumph as a child pitching a no-hitting season of baseball. I see my mother’s tears, and hear her weeping as we came home from my first attempt and fail at college (because of partying). I see a Father who loves me, and plays baseball with me, fishes with me. I see a father choking to hold back tears by my mother’s casket. The high, the low. The wave. Up, down, up, down. I see a beautiful lady with sea-blue eyes lying on my chest of happiness. I see a house I’m leaving as I gather my last things, and a baby-dog I’ll never see again, crying upstairs because Daddy’s going away and he knows I won’t return to walk him again.
See it all. See life. See the beauty, the lesson. See the tenderness of a mother deer licking her baby. See the lion chasing and biting the bleeding neck of her prey. See it all. This is life. The wonder, the blessing. Life. We live. We experience. The experiences only flow through a constant medium, us. I believe we exist in a timeless place called soul, and this place holds it all, the good and bad, in memories. We extend from the underlying Principle, the “Tao,” or some call it the Universe, some God. I believe this God has a face and He wants to be seen.
The author points out the paradox of softness. He refers to women as feminine, or weak, but then turns to say weakness stands stronger than strength, because strength depends on the weakness, as the walls depend on the space for meaning.
He says maturity is the end, the death, and Tao has no place with this. When we master something, it ends. A full-grown tree has only to be full-grown, and eventually wither. A new tree has begun to grow, and has a softness, and in this potential to grow, most of life abounds, because the process has just begun.
My end becomes a new beginning, always, so long as air feeds oxygen into my lungs and body. (less)
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Jan 31, 2015withdrawn rated it it was amazing · review of another edition
Shelves: china, philosophy-asia, dao
This version of the Dao De Jing, translated by Richard John Lynn, is highly recommended to those who are not looking for the touchy feely Laozi. Rather it is a translation for those interested in ancient Chinese thought. A wonderful translation.
The Dao De Jing was probably written, by author or authors unknown, in the fourth century B.C.E. and "is primarily addressed to the ruler who would be a sage-king and is mainly concerned with achieving the good society through harmony with nature....". This version includes an interpretation of the text written by Wang Bi (226-49 C.E.) not long before his premature death. Both Wang Bi and the translator or this edition, Richard John Lynn, have maintained the original intent of the Dao De Jing in not bringing in any mystical or religious concepts, which by Wang Bi's time were part of the popular view of Daoism.
In reading this version, I perceive more clearly than in most versions three strands of thought. (I acknowledge that this thing may be sliced in many other ways. See for example Michael Lafarge's quite good translation.) The first strand is basically a description of how the sage-ruler behaves/develops, 'De' (virtue, potential). The second strand is a guide to self cultivation, how to become a sage, and the third is an articulation of the basis for the other strands (and everything else, 'the myriad of things'), the 'Tao'(the nature of the universe). These strands are not kept discrete but are, rather, presented as a synthesis.
As noted above, both Wang Bi and Lynn have avoided mystical language with the result that many of the terms with which readers of other translations are familiar are translated differently. Thus: "wuwei" usually translated as "no action" is here presented as "no conscious effort". The effect of this is important in that "no action" suggests that the agent accomplishes ends by doing nothing, a mystical concept which captures the modern reader's imagination. The words "no conscious effort" suggests more of a lack of purpose. The ruler acts but not to his own ends but rather in accordance with the unfolding nature of the universe, the Tao. To act out of the Tao is to act out of nothingness, as opposed to acting out of the myriad of things which will mislead and lead to disaster.
Wang Bi begins his introduction to the work with "The way things come into existence and efficacy comes about is that things arise from the formless and efficacy emanates from the nameless. The formless and the nameless [Dao] is the progenitor of the myriad of things.". I tend to view this as I do the concept of the "big bang' in popular physics. There is nothing there and then there is an explosion out of which all that exists emanates. The "Dao" is the ever expanding universe and everything that exists and happens within it. (This last bit is totally my own fabrication to put the concept into terms which I can grasp. It works for me for now.)
Thus, the Dao is conceived of as coming out of nothing and as ever changing. It cannot be named because it does not exist as a thing. It has no form or substance and is always becoming. It cannot be known. To act in accordance with it is therefore to act according to the changing universe as an unfolding, not as a thing to be learned.
The process of becoming a sage is thus a process of coming to be aware of how the Dao unfolds. To know the essence of the Dao is to know that it is empty, that it is nothing. To understand this is to be 'authentic'. I struggled with Lynn's translation of "zhen" as 'authentic' because of the connotations carried by that English term, especially as we use it in terms of 'being authentic to the self'. Lafargue translates "Zhen" as 'genuineness' which, for me, carries the same meaning but without the same connotations. "Zhen" is used to refer to the relation to the emptiness of the Dao. One thus becomes 'authentic', not by aligning one's life with the self, but by developing an ever-changing, ever-becoming self that moves with the Dao and thus acts with the Dao. The sage-king is one who rules with the Dao by taking action only within the emptiness of the Dao. In other words, the sage-king goes with the flow.
This a very different way of conceiving of the world and how we react within it. Unlike Western thinkers, the ancient Chinese thinkers did not value learning about the world. Nor did they look to an afterlife, ancestors or gods to bring their lives into accord with the universe. (I shall continue to read this stuff until I can feel like I actually grasp it.) (less)
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Sep 21, 2016Krystal rated it it was amazing · review of another edition
Shelves: think-deep, hippie-stuff, classics, non-fiction, owned
A short read but worth taking the time with.
I really enjoyed mulling over the short passages, and taking the time to re-read them and really think about what the words meant. So many incredibly great lines, full of inspiration.
It will confuse people looking for face-value prose but for the deep thinkers this will really challenge you to think about life in all its intricacies, and to question your own nature. Great read.
Highly recommend for the more spiritually inclined, or those looking for purpose/life meaning. (less)
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Aug 29, 2007Evan rated it it was amazing · review of another edition
The description of this book is wrong:
"Like Stephen Mitchell, acclaimed author and poet Ursula K. Le Guin has attempted a nonliteral, poetic rendition of the Tao Te Ching"
It's nothing like Mitchell's pretty but totally opaque translation. LeGuin gives you readable ideas, arguments in poetry, a philosophy to ponder. Of all the translations I have encountered, this is the only one that gives you a point of entry into the rich treasury of ideas in the Tao Te Ching. (less)
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Jul 14, 2019Gabrielle rated it it was amazing · review of another edition
Shelves: poetry, read-in-2019, to-read-again, mandatory-reading, reviewed, philosophy, asia, own-a-copy, classics, non-fiction
I knew Ursula Le Guin was interested in Taoism : one only has to read “The Left Hand of Darkness” (https://www.goodreads.com/review/show...), her Earthsea stories (https://www.goodreads.com/review/show...), or even “The Dispossessed” (https://www.goodreads.com/review/show...) to see an ever-present underlying theme of balance, of difference and unity – and of compassion. But I had no idea she had actually written an English version of the “Tao Te Ching” until Saturday, when I was idly browsing the Buddhism section of a book store. I didn’t even catch it: my husband saw it and handed it to me. Obviously, I bought it, because, you know, Ursula Le Guin is one of my heroes and two of the above-mentioned books are works that have changed my life. If there was any version of the Tao that I was going to read, it was definitely going to be this one.
I had never read the “Tao Te Ching” before, which, considering I was raised by hippies, hung out with a bunch of esoterica enthusiasts for years, and have been practising Soto Zen for a while, is a bit surprising. But I guess I was just waiting for the perfect version of it to find its way into my hands (thank you, Jason!).
For each “chapter”, Le Guin added little notes, which she says are “idiosyncratic and unscholarly” and entirely her own personal reactions and ideas about the text. She says in the introduction that they can be ignored, but I found they really added depth to my experience of the text, refined the words on the page, and of course, gave me glimpses into the amazing lady’s mind. Le Guin’s turn of phrase is elegant, but also full of humour, and never ponderous.
The text’s emphasis on self-mastery, humility and moderation is an inspiring and gentle philosophy, that while not always directly applicable in the world, should be contemplated carefully. A lot of this, when looked at lucidly, is common sense and a sane perspective on living. In the crazy world we live in, we could all use that from time to time. This is definitely the kind of book that benefits from multiple reads, or oven opening it at a random page at one’s leisure. It might be short and quick to read, but it ought to be digested slowly. (less)
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Nov 09, 2011Darwin8u rated it really liked it · review of another edition
Shelves: 2011
The Tao Te Ching definitely shines without dazzling. It fits in for me with Meditations by Marcus Aurelius, The Wisdom Books: Job, Proverbs, and Ecclesiastes, and the Sermon on the Mount. Books of universal wisdom, truth, and peace that should be read again and again and again. Straightforward words often do sound paradoxical.
...more
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Mar 10, 2011J rated it it was amazing · review of another edition
Shelves: philosophy
This has got to be one of the most perennially beguiling, elliptical things ever written. And it seems all the more mysterious to me because so much of it is couched as this extremely practical, almost Machiavellian political advice. Having been schooled entirely in the western intellectual tradition, with its notions of hierarchy, dualism and progression (historical, socio/cultural or otherwise), this was a complete mind-fuck to me. It sort of reminds me of Heidegger, with those really crazy, cyclical concept definitions. Or certain lines from modest mouse songs. (less)
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May 24, 2018Veronique rated it really liked it · review of another edition
Shelves: non-fiction, r2018, stars-4-0
“A man with outward courage dares to die; a man with inner courage dares to live.”
I’ve had this book for years and only now found the inkling to have a look. It is very slim and can be read quickly, although as all poetry, it takes time to properly ingest...
Lao Tzu seems to like 'twisting' words from noun to verb and vice versa. In that fashion, I was reminded of one of my favourite poems from Emily Dickinson (Much Madness is divinest Sense - 620) and William Blake. These are however quite different and not just because they date back to the dawn of ages. Mind blowing really when you consider this.
Some of the poems spoke to me more than others, some I agreed with, some I didn’t, but I can definitely see myself re-reading this volume every few years to see if my perception changes. (less)
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Feb 12, 2009James Henderson rated it liked it · review of another edition
Shelves: study-group, philosophy, spiritual
The Tao Te Ching is a book that cannot be read directly. Unfortunately, I have little experience reading books indirectly, so I found this a difficult book to read, end even more difficult to discern what was being said by the author.
A friend told me that he thought Heraclitus, the Greek pre-Socratic philosopher, was somewhat like Lao Tzu. Heraclitus said "you can't step in the same river twice". He believed that reality was a flux composed of a unity of opposites. I suppose it is possible to consider Lao Tzu's "the way" in this manner and see it as a unifying force. I liken it to the ancient Greek notion of substance that underlies all things but does not have a separate existence.
The Tao te Ching seems to suggest action is good, except when inaction is required; that it is good to experience things with an open mind, but do not become too attached to one way of looking at reality for it may suddenly be going in the other direction. In other words, it is difficult to determine exactly what this book is saying, especially when it suggests that words cannot describe the way; thus the way is not that which is called by that name (don't worry - I don't know what that means either).
The best thing about the Tao te Ching is that the act of reading it stirs your mind, gets you thinking about deep questions and others. That alone makes it worth the effort, even though it may take a lifetime to make some progress toward answers.
Perhaps it is appropriate to turn to a twentieth century poet and thinker for some Tao-like advice. Here is a stanza from "Burnt Norton"
At the still point of the turning world. Neither flesh nor fleshless;
Neither from nor towards; at the still point, there the dance is,
But neither arrest nor movement. And do not call it fixity,
Where past and future are gathered. Neither movement from nor towards,
Neither ascent nor decline. Except for the point, the still point,
There would be no dance, and there is only the dance.
I can only say, there we have been: but I cannot say where.
And I cannot say, how long, for that is to place it in time.
T. S. Eliot, FOUR QUARTETS
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Sep 02, 2021saïd rated it liked it · review of another edition
Shelves: dao-de-jing, zh-tw-hk-mn, traduction-talk, nonfiction
道德經 [dào dé jīng] is a classical text credited to Chinese philosopher and writer Lao Zi (fl. 6th century BCE), upon which the foundation of Daoism is built. The text consists of 81 chapters intended to guide the reader along the path to an harmonious existence with the world.
This is D.C. Lau's translation. Penguin Books sent Lau[1] a manuscript of an English translation of the Dao De Jing for review in 1959; that manuscript, however, had been translated from Burmese to English, and multiple sections were missing. Another manuscript, also translated from Burmese, was sent the following year. Both of these translations failed to meet Lau's standards, so he decided to translate the text himself.
Lau's translation was first published in 1963, and had sold over 500 thousand copies by the early 1990s, helping to popularise the text in the West. The Chinese University of Hong Kong (香港中文大學; CUHK) awarded Lau an honourary doctorate of law in 1975 as a commendation for his contribution to the promotion of Chinese culture overseas. Lau also translated the Mencius (孟子) and Analects (論語) in addition to the Dao De Jing (道德經), all three of which are considered highly accurate translations, and recognised internationally as standard English translations.
As an example, here is how Lau translates chapter 71:
To know yet to think that one does not know is best;
Not to know yet to think that one knows will lead to difficulty.
It is by being alive to difficulty that one can avoid it.
The sage meets with no difficulty.
It is because he is alive to it that he meets with no difficulty.And here is the original:
知不知上
不知知病
夫唯病病
是以不病
聖人不病
以其病病
是以不病A more direct translation, character by character:
know / not / know / superior
not / know / know / disease
man / yes, only / disease / disease
be / with, according to / not / disease
sage / person / not / disease
with, according to / such[2] / disease / disease
be / with, according to / not / diseaseI'm not disputing the accuracy of Lau's translation, but in terms of readability and concision, I wasn't impressed. Obviously this is an incredibly difficult text to translate to English, and there will be benefits and drawbacks to each approach. I genuinely appreciate Lau's work in translating this text, but I do think that translation has two facets of language comprehension: something fluid and readable in the original language will not necessarily retain those qualities when translated, particularly into a language highly distinct from the original. Chinese and English are incredibly different languages! And so my favourite translation is Ellen M. Chen's translation.
[1] "Lau" is the Cantonese pronunciation of 劉 ("Liú" in Mandarin). Unrelated but interesting detail: Lau was one of the original instigators of the movement of "correct" or "orthodox" Canto pronunciation (粵語正音運動) in the late 1970s.
[2] This could also be read as a pronoun or possessive pronoun (i.e., they or theirs). (less)
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Jun 29, 2015Vipassana rated it it was amazing · review of another edition
Shelves: philosophy, non-fiction, owned-books, far-east
It is by being alive to difficulty that one can avoid it.As much as I wished to write a review for Tao Te Ching, I'd abandoned the prospect of writing a review a couple of days ago. Too many changes over the past few days that I couldn't summon the will to write as I had intended to. To bring a little peace, I opened my journal to write and my eyes fell to the last line I'd written, the line I've quoted from Tao Te Ching, and it almost magically assuaged the tremors of my mind.
Whether Lao Tzu was a real person is uncertain. D. C. Lau, whose splendid introduction and notes I cannot commend enough for the ease of understanding it provides a lay person, surmises that this may just be an anthology of aphorisms. Lau reveals the synthesis behind his interpretation frequently, giving the reader a sense of The mystery behind the origin adds to the endearing quality of this work. It is very kind and this kindness can be attributed to no one in particular.
Perhaps this work is more of a guide to governance than a broad philosophical treatise. This work is from the Warring States period so it also possible that any work of philosophy could not ignore the demands of the time. The principle subject is that of 'the way'.
The way that can be spoken of (1)
Is not the constant way
The name that can be named
Is not the constant nameThere is an allure of something as pervasive and fleeting as the Tao, in theory. In practice, acceptance of the idea is daunting task. Some ideas subvert conventionally held notions of strength by exposing it's limitations.
A man is supple and weak when living, but hard and stiff when dead. Grass and trees are pliant and fragile when living, but dried and shrivelled when dead. Thus the hard and the strong are the comrades of death; The supple and the weak are the comrades of life. (182)
Therefore a weapon that is strong will not vanquish; (183)
A tree that is strong will suffer the axe.
Reading Guha's India after Gandhi makes me think that any organized society in the present day can only thrive by killing the individual a little but the lofty ideas of Tao Te Ching speak of a different kind of leader who could ask, Even if a man is not good, why should he be abandoned? There is a great divide between the leaders who are sought today and what the Tao Te Ching recommends, that it seems unattainable but it is a vision that helps see the pitfalls of the kind of leaders upheld today.
The best of all rulers is but a shadowy presence to his subjects. (39)
When his task is accomplished and his work done (41)
The people all say, ‘It happened to us naturally.’This is a book of ideas, and while I cannot grasp several, I hope to entertain them often.
--
July 11, 2015 (less)
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Feb 04, 2008Rob rated it liked it · review of another edition
Recommends it for: aspiring sages
Shelves: non-fiction-for-humans
highlights:
3 - not collecting treasures prevents stealing.
13- accept disgrace willingly
23- he who does not trust will not be trusted
46- he who knows that enough is enough will always have enough
57- the more rules and regulations, the more thieves and robbers there will be
lowlights: eh, pretty much the whole translation. i guess this version is popular because it has nice calligraphy of the original chinese and BW photos of nature accompanying the english translation. but despite not having read any of the other translations, i'm pretty sure this one is pretty bad. there is an essay by the editor at the end, where she tells the story of how the book came to be, 25 years ago, and she admits that she knows no chinese, and what she did was read the author's proposed translation, then read 12 other published translations of the same line, then try to write something that had the author's idea but sounded different from the other 12 versions. that came as no surprise to me. many, many lines read exactly like someone had gone through a thesaurus and chosen not the best word, or the second best, but yeah, about the 13th best word for the situation. clunkity clunk. that's how i wrote social studies essays in fifth grade. go through the encyclopedia and try to write the same thing but change a bunch of words. one day i will definitely read another version. (less)
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Jan 19, 2015Mimi rated it liked it · review of another edition
Shelves: 2015, philosophy, nonfiction, classics, poetry
Interesting in that round-about way, the way ambiguous wordplay in poetry tend to be. Overall though it couldn't hold my attention for long. I had to stop and restart a page several times because my mind wandered. It had nothing to do with the content of the writing, but rather the soothing rhythmic "beat" that made it easy for me to not focus. Half the time I didn't even realized I was doing it until I reached a photo page.
This book might be better as an audio. That soothing rhythmic beat would be even more interesting when read aloud, preferably by a narrator with a soothing voice. (view spoiler)
It's likely I picked up this book at the wrong time or maybe I chose the wrong edition. Will have to revisit when mind is calm and clear, no longer prone to wandering off. (less)
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Dec 03, 2019Jessaka added it · review of another edition
Shelves: religion
“The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and eartn. The named is the mother of ten thousand things.”
The first time I read this, and it was years ago, I thought that the Tao was God, and some Taoist masters say as much. They also call it The Way, and so it is believed, at least by me, that they believe that they know the way, the path, that God wishes us to follow. Does God wish anything? I doubt that very much. Fr me, we were created by this enErgy or Conscienceless, whatever you wish to call it, but it is impersonal.
So, I think of the Way as a path to follow that could lead to happiness, if not, at least a person would believe that they are doing what is right. But even that is questionable. Perhaps, you can sum it all up in this statement: “Do no harm to the earth and its inhabitants.”
As I was reading the rest of this book, I understood some of its teachings but most passed over my head. I will try other books on this subject.
But when a Tao master, in a book that I tried to read, stated that God is the Tao, and that the God is mercy, I felt that he is doing what the Tao says not to do, and this is: “The Tao that can be told is not the Tao.” Humans tend to give all kinds of human emotions to God. He is love, hate, judgmental, etc. He is, in fact, us.
I am in a discussion group where we were asked to write an essay on what we believed was the difference between religion and spiritualty. People quickly began writing. I just sat there. Spirituality and religion are the same to me because once you have decided that you are not religious but spiritual, you begin adding your own dogma, but of course, most so-called spiritual people believe in karma and other aspects of Hinduism, and whether they know it or not, it is dogma. And then they expect you to believe the same. I can’t begin to tell you how often I have been told that I must not say anything negative around them or how often I have been told that such and such a person has bad karma.
So, to me, like the Tao, spirituality cannot be explained.
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