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These were then redacted as someone might string pearls into a necklace.For almost 2,000 years, the Chinese text used by commentators in China and upon which all except the most recent Western language translations were based has been called the , after the commentator who used a complete edition of the DDJ sometime between 226-249 CE.The sage knows all things are one (equal) and does not judge.Our lives are snarled and jumbled so long as we make conventional discriminations, but when we set them aside, we appear to others as extraordinary and enchanted.Chan and Legge were instrumental architects in the West of the view that Daoist philosophy (Actually, our interest in trying to separate philosophy and religion in Daoism is more revealing of the Western frame of reference we use than of Daoism itself.As for a reasonable reconstruction of the textual tradition upon which Daoism is based, we should not try to think of this task so simply as determining the relationship between the In the late 1970s Western and comparative philosophers began to point out that an important dimension of the historical context of Daoism was being overlooked because the previous generation of scholars had ignored or even disparaged connections between the classical texts and Daoist religious belief and practice not previously thought to have developed until the 2 century C.

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They are pliable and supple, not rigid and resistive (chs.

In Chapter 23 of the a Nanrong Chu inquiring of the character Laozi about the solution to his life’s worries was answered promptly: “Why did you come with all this crowd of people?

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