Dao Companion to Daoist Philosophy by Xiaogan Liu

By Xiaogan Liu

This is the 1st complete significant other to the research of Daoism as a philosophical culture. It presents a common review of Daoist philosophy in numerous thinkers and texts from sixth century BCE to fifth century CE and displays the newest educational advancements within the box. It discusses theoretical and philosophical matters according to rigorous textual and historic investigations and examinations, reflecting either the traditional scholarship and glossy ways and methodologies. the topics comprise debates at the starting place of the Daoism, the authorship and relationship of the Laozi, the authorship and class of chapters within the Zhuangzi, the topics and philosophical arguments within the Laozi and Zhuangzi, their variations and advancements in Pre-Qin, Han, and Wei-Jin classes, by way of Huang-Lao tuition, Heguanzi, Wenzi, Huainanzi, Wang Bi, Guo Xiang, and Worthies in bamboo grove, between others. each one bankruptcy is written by way of expert(s) and specialist(s) at the subject discussed.

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11 Some scholars think the Shiji is not a reliable history, but a literary work. This view obviously exaggerates the literary element of this work and is neither comprehensive nor objective. Archeological discoveries have repeatedly proved that Sima Qian’s records have historical worth. Certainly literary skill and imagination are helpful in understanding and writing to reveal historical truth. Even modern academics write history that relies on certain literary techniques. For example, the books Jonathan D.

I cannot date it within a specific century because we cannot be sure we have its earliest version, and we lack sufficient references and other evidence. 20 My position, however, is to remain open to a prudent early theory, even without decisive dating. 19 20 The emphasis is mine. Baxter seems to hint that the Laozi also shares generic aspects with parts of the Guanzi. This is not really helpful because (1) the dating and authorship of the Guanzi are more difficult to decide, and (2) the Guanzi’s style is obviously different from that of the Laozi.

These slight differences suggest that the two bamboo versions were inscribed from two different, earlier editions of the text, which in turn had an ancestral edition. If content in the bundles of slips matches chapters or passages in the received versions, their ancestral edition must be the text later known as the Laozi. The theory agrees with, and is supported by, historical literature about Lao Dan, the reputed author of the text. But it fails to explain why the slips have no counterparts to Chapters 67–81, that is, the last fifteen chapters of the received versions.

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