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Dào Dé Jīng

The Dào Dé Jīng (道德经) is a Chinese text believed to have been written by philosopher Lǎozǐ, who is also considered the founder of Daoism. The earliest specimen found is on the Guōdiàn bamboo slips discovered in 1993 and dated to the fourth century BCE.

Since the Dào Dé Jīng admonishes rulers to "do nothing" and counsels against war, it has been viewed as one of the earliest exponents of libertarian thought.

Table of Contents

PREFACE xi
INTRODUCTION
I. Was Tâoism older than Lâo-𝔷ze? 1
II. The Texts of the Tâo Teh King and Kwang-𝔷ze Shû, as regards their authenticity and genuineness, and the arrangement of them 4
III. What is the meaning of the name Tâo? and the chief points of belief in Tâoism 12
IV. Accounts of Lâo-𝔷ze and Kwang-𝔷ze given by Sze-mâ Khien 33
V. On the Tractate of Actions and their Retributions 38
The Tâo Teh King
Part I 45
1 Embodying the Tâo 47
2 The Nourishment of the Person 47
3 Keeping the People at Rest 49
4 The Fountainless 49
5 The Use of Emptiness 50
6 The Completion of Material Forms 51
7 Sheathing the Light 52
8 The Placid and Contented Nature 52
9 Fulness and Complacency contrary to the Tâo 53
10 Possibilities through the Tâo 53
11 The Use of what has no Substantive Existence 54
12 The Repression of the Desires 55
13 Loathing Shame 56
14 The Manifestation of the Mystery 57
15 The Exhibition of the Qualities of the Tâo 58
16 Returning to the Root 59
17 The Unadulterated Influence 60
18 The Decay of Manners 61
19 Returning to the Unadulterated Influence 62
20 Being Different from Ordinary Men 62
21 The Empty Heart, or the Tâo in its Operation 64
22 The Increase granted to Humility 65
23 Absolute Vacancy 65
24 Painful Graciousness 67
25 Representations of the Mystery 67
26 The Quality of Gravity 69
27 Dexterity in Using the Tâo 70
28 Returning to Simplicity 71
29 Taking no Action 71
30 A Caveat against War 72
31 Stilling War 73
32 The Tâo with no Name 74
33 Discriminating between Attributes 75
34 The Task of Achievement 76
35 The Attribute of Benevolence 77
36 Minimising the Light 78
37 The Exercise of Government 79
Part II 80
38 About the Attributes of the Tâo 80
39 The Origin of the Law 82
40 Dispensing with the Use (of Means) 83
41 Sameness and Difference 84
42 The Transformations of the Tâo 85
43 The Universal Use (of the Action in Weakness of the Tâo) 87
44 Cautions 87
45 Great or Overflowing Virtue 88
46 The Moderating of Desire or Ambition 88
47 Surveying what is Far-off 89
48 Forgetting Knowledge 90
49 The Quality of Indulgence 91
50 The Value set on Life 92
51 The Operation (of the Tâo) in Nourishing Things 93
52 Returning to the Source 94
53 Increase of Evidence 96
54 The Cultivation (of the Tâo), and the Observation (of its Effects) 97
55 The Mysterious Charm 99
56 The Mysterious Excellence 100
57 The Genuine Influence 100
58 Transformation according to Circumstances 101
59 Guarding the Tâo 102
60 Occupying the Throne 103
61 The Attribute of Humility 104
62 Practising the Tâo 105
63 Thinking in the Beginning 106
64 Guarding the Minute 107
65 Pure, unmixed Excellence 108
66 Putting One's Self Last 109
67 Three Precious Things 110
68 Matching Heaven 111
69 The Use of the Mysterious (Tâo) 112
70 The Difficulty of being (rightly) Known 112
71 The Disease of Knowing 113
72 Loving One's Self 114
73 Allowing Men to take their Course 116
74 Restraining Delusion 117
75 How Greediness Injures 117
76 A Warning against (Trusting in) Strength 118
77 The Way of Heaven 119
78 Things to be Believed 120
79 Adherence to Bond or Covenant 121
80 Standing Alone 122
81 The Manifestation of Simplicity 123

Articles

China's Legacy: The Thoughts of Lao Tzu, by James A. Dorn, South China Morning Post, 4 Sep 2007
Contrasts the teachings of Laozi with respect to government intervention with the lingering effects of Mao Zedong's legacy
[Lao Tzu] argued that if governments followed the principle of wu‐​wei (non‐​action), social and economic harmony would naturally emerge ... The essence of this liberal vision is concisely stated in Chapter 57 [of the Dao De Jing]: "The more restrictions and limitations there are, the more impoverished men will be ... The more rules and precepts are enforced, the more bandits and crooks will be produced. Hence, we have the words of the wise [ruler]: Through my non‐​action, men are spontaneously transformed ... Through my non‐​interfering, men spontaneously increase their wealth."
Related Topics: China, Government, Lǎozǐ
Harmony: Lao-tzu, by David Boaz, The Libertarian Reader, 1997
First section of part four, "Spontaneous Order"; includes a brief introduction and short excerpts of five chapters from the Tao Te Ching
One of the classic sources is the Tao Te Ching, thought to have been written in the sixth century B.C. by a scribe named Lao-tzu ... Tao is sometimes translated as "the Way," though another possible translation is "natural law." As used in Taoism, the Tao refers to the way of ways, the law of laws, the ultimate reality and its structure ... Lao-tzu urges the ruler ("the sage") to refrain from acting, to accept the good with the bad, to let the people pursue their own actions. In the Taoist view, harmony can be achieved only through strife or competition.
Related Topic: Lǎozǐ
Lao Tzu (c. 600 BC), by James A. Dorn, The Encyclopedia of Libertarianism, 15 Aug 2008
Biographical essay focusing on Laozi's teachings
In the Tao Te Ching ("The Classic of the Way and Its Virtue"), Lao Tzu discusses the relations among the individual, the state, and nature. Like 18th-​century liberals, he argued that minimizing the role of government and letting individuals develop spontaneously would best achieve social and economic harmony. In 81 short chapters (less than 6,000 words), Lao Tzu sets out his vision of good government and a good life. At the center of his thoughts were the principle of wu-​wei (nonaction or nonintervention) and the notion of spontaneous order.
Related Topics: Lǎozǐ, China, Government
Liberty and Small Government in Tao te Ching, by Luke Hankins, 22 Apr 2014
Presents selections from the Dào Dé Jīng, examining some of the seeming paradoxes of Daoist philosophy
"When the Master governs," wrote Lao Tzu, "the people/are hardly aware that he exists." This passage, like many in the ancient Chinese wisdom poem Tao te Ching (pronounced dow deh jing), written in the 6th century BC, expresses the paradoxical view of passivity as the most effective political power ... Tao means "way" or "path," and Tao te Ching means something like "The Book of the Manifestation of the Way" or "The Book of the Virtue of the Way" ... Tao te Ching views laissez-faire, small government, and non-intervention as political ideals in keeping with the Tao.
Related Topic: Government
Taoism in Ancient China, by Murray N. Rothbard, Economic Thought Before Adam Smith, 1995
Chapter 1, section 1.10; discusses the three schools of political philosophy and then concentrates on the Daoists, covering Lǎozǐ (Lao Tzu), Zhuāng Zhōu (Chuang Tzu), Bào (Pao) Jìngyán and the historian Sīmǎ Qiān (Ch'ien)
'[I]naction' became the watchword for Lao Tzu, since only inaction of government can permit the individual to flourish and achieve happiness ... The worst of government interventions, according to Lao Tzu, was heavy taxation and war. 'The people hunger because their superiors consume an excess in taxation' and, 'where armies have been stationed, thorns and brambles grow. After a great war, harsh years of famine are sure to follow'. The wisest course is to keep the government simple and inactive, for then the world 'stabilizes itself'.

Books

Te-Tao Ching (Modern Library)
    by Lǎozǐ, 1993
Translated and with and introduction by Robert G. Henricks; partial contents: The Ma-wang-tui Manuscripts of the Lao-tzu and Other Versions of the Text - The Philosophy of Lao-tzu - Translator's Note - Te (Virtue) - Tao (The Way)