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(Redirected from Lao Tsu)
'Laozi' (; also Lao Tse, Laotze, Lao Zi, and other variations) was a philosopher of ancient China and an important figure in Taoism (also called Daoism). ''Laozi'' literally means "Old Master" and is generally considered an honorific. According to Chinese tradition, Laozi lived in the 6th century BC. Many historians contend that Laozi actually lived in the 4th century BC, concurrent with the Hundred Schools of Thought and Warring States Period, while others claim he is not a historical figure.[1] Laozi was credited with writing the central Taoist work the ''Daodejing'' (also called the ''Tao Te Ching''), which was originally known simply by his name. ''Taishang Laojun'' is a title for Laozi in the Taoist religion, which refers to him as "One of the Three Pure Ones".
There are many popular accounts of Laozi's life, though facts and myths are impossible to separate regarding him. He is traditionally regarded as an older contemporary of Confucius, but modern scholarship places him centuries later or questions if he ever existed as an individual. Laozi is regarded as the author of the Dao De Jing, though it has been debated throughout history whether he authored it.[2]
In legends, he was conceived when his mother gazed upon a falling star. It is said that he stayed in the womb and matured for sixty-two years. He was born when his mother leaned against a plum tree. He emerged a grown man with a full grey beard and long earlobes, which are a sign of wisdom and long life.[3]
According to popular biographies, he worked as the Keeper of the Archives for the royal court of Chou. This allowed him broad access to the works of the Yellow Emperor and other classics of the time. Laozi never opened a formal school. Nonetheless, he attracted a large number of students and loyal disciples. There are numerous variations of a story depicting Confucius consulting Laozi about rituals.[4]
Laozi is said to have married and had a son named Tsung, who was a celebrated soldier. A large number of people trace their lineage back to Laozi, as the T'ang Dynasty did. Many, or all, of the lineages may be inaccurate. However, they are a testament to the impact of Laozi on Chinese culture.[5]
Traditional accounts state that Laozi grew weary of the moral decay of the city and noted the kingdom's decline. At the age of 160, he ventured west to live as a hermit in the unsettled frontier. At the western gate of the city, or kingdom, he was recognized by a guard. The sentry asked the old master to produce a record of his wisdom. The resulting book is said to be the Tao Te Ching. In some versions of the tale, the sentry is so touched by the work that he leaves with Laozi to never be seen again. Some legends elaborate further that the "Old Master" was the teacher of the Buddha, or the Buddha himself.[6]
Bearing in mind Laozi's words in the Dao De Jing stating that "great travellers leave no tracks", any biography of Laozi may be called guesswork.
''Laozi'' is an honorific title. ''Lao'' means "venerable" or "old". ''Zi'', or ''tzu'', means "master". Zi was used in ancient China like a social prefix, indicating "Master", or "Sir". In popular biogaphies, Laozi's given name was Er, his surname was Li and his courtesy name was Boyang. Dan is a posthumous name given to Laozi.[7]
During the Tang Dynasty, he was honoured as an ancestor of the dynasty after Taoists drew a connection between the dynasty's family name of ''Li'' and Laozi's bearing of the same name. He was granted the title ''Taishang xuanyuan huangdi'', meaning Supreme Mysterious and Primordial Emperor. Xuanyuan and Huangdi are also, respectively, the personal and proper names of the Yellow Emperor.[8]
Laozi's work, the ''Tao Te Ching'', is one of the most significant treatises in Chinese philosophy. It is his magnum opus, covering large areas of philosophy from individual spirituality and inter-personal dynamics to political techniques. The ''Tao Te Ching'' is said to contain 'hidden' instructions for Taoist adepts (often in the form of metaphors) relating to Taoist meditation and breathing.
Laozi developed the concept of "Tao", often translated as "the Way", and widened its meaning to an inherent order or property of the universe: "The way Nature is". He highlighted the concept of ''wu wei'', or "do nothing". This does not mean that one should hang around and do nothing, but that one should avoid explicit intentions, strong wills or proactive initiatives.
Laozi believed that violence should be avoided as much as possible, and that military victory should be an occasion for mourning rather than triumphant celebration.[9]
Laozi said that the codification of laws and rules created difficulty and complexity in managing and governing.
As with most other ancient Chinese philosophers, Laozi often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme, and rhythm. The writings attributed to him are often very dense and poetic. They serve as a starting point for cosmological or introspective meditations. Many of the aesthetic theories of Chinese art are widely grounded in his ideas and those of his most famous follower Zhuang Zi.
Potential officials throughout Chinese history drew on the authority of non-Confucian sages, especially Laozi and Zhuangzi, to deny serving any ruler at any time. Zhuangzi, Laozi's most famous follower, had a great deal of influence on Chinese literati and culture. Zhuangzi is a central authority regarding eremitism, a particular variation of monasticism sacrificing social aspects for religious aspects of life. Zhuangzi considered eremitism the highest ideal, if properly understood.[10]
Scholars such as Aat Vervoom have postulated that Zhuangzi advocated a hermit immersed in society. This view of eremitism holds that seclusion is hiding anonymously in society. To a Zhuangzi hermit, being unknown and drifting freely is a state of mind. This reading is based on the "inner chapters" of Zhuangzi.[11]
Scholars such as James Bellamy hold that this could be true and has been interpreted similarly at various points in Chinese history. However, the "outer chapters" of Zhuangzi have historically played a pivotal role in the advocacy of reclusion. While some scholars state that Laozi was the central figure of Han Dynasty eremitism, historical texts do not seem to support that position.[12]
Political theorists influenced by Laozi have advocated humility in leadership and a restrained approach to statecraft, either for ethical and pacifist reasons, or for tactical ends. In a different context, various anti-authoritarian movements have embraced the Laozi teachings on the power of the weak.[13]
The Anarcho-capitalist economist Murray N. Rothbard suggests that Laozi was the first libertarian, likening Laozi's ideas on government to F.A. Hayek's theory of spontaneous order. Similarly, the Cato Institute's David Boaz includes passages from the ''Tao Te Ching'' in his 1997 book ''The Libertarian Reader''. Philosopher Roderick Long, however, argues that libertarian themes in Taoist thought are actually borrowed from earlier Confucian writers. [14]
★ Bellamy, James A.B. "Some Proposed Emendations to the Text of the Koran," The Journal of the American Oriental Society 113.4 (1993), citing work by Aat Vervoorn
★ Boaz, David (ed). ''The Libertarian Reader''. The Free Press (1997). ISBN: 0-684-84767-1.
★ Drompp, Michael Robert. ''Tang China And The Collapse Of The Uighur Empire: A Documentary History''. Brill Academic Publishers (2004). ISBN 9004140964.
★ Fowler, Jeaneanine D. ''An Introduction To The Philosophy And Religion Of Taoism: Pathways To Immortality''. Sussex Academic Press (2005). ISBN 1845190858.
★ Hornstein, Lillian Herlands, Percy, G.D., Brown, Calvin S. Editors. ''The Reader's Companion to World Literature''. Signet Classic (2002). ISBN 0451528417.
★ Kohn, Livia ed. ''Daoism Handbook''. Leiden: Brill (2000). ISBN 9004112081.
★ Kraemer, Kenneth. ''World Scriptures: An Introduction to Comparative Religions''. Paulist Press (1986). ISBN 0809127814.
★ Luo, Jing. ''Over A Cup Of Tea: An Introduction to Chinese Life and Culture''. University Press of America (2004). ISBN 0761829377.
★ Morgan, Diane. ''The Best Guide to Eastern Philosophy and Religion''. St. Martin's Griffin (2001). ISBN 1580631975.
★ Roberts, Moss. ''Dao de Jing: The Book of the Way''. University of California Press (2001).
★ Rothbard, Murray N. "The Ancient Chinese Libertarian Tradition". Ludwig von Mises Institute (2005).
★ Rothbard, Murray N. "Concepts in the Role of Intellectuals in Social Change Towards Laissez Faire". The Journal of Libertarian Studies Vol IX No 2 (Fall 1990), pp. 43-67.
★ Long, Roderick T. "Austro-Libertarian Themes in Early Confucianism". The Journal of Libertarian Studies Vol XVII No 3 (Summer 2003), pp. 35-62.
★ Simpkins, Annellen M., Simpkins, C. Alexander. ''Simple Taoism: A Guide to Living in the Balance''. Tuttle Publishing (1999). ISBN 0804831734.
★ Tzu, Lao. "Tao Teh Ching". Translated by John C.H. Wu. Shambala (1961). ISBN-13 978-0-87773-542-7.
1. Kohn (2000), p. 4.
2. Simpkins (1999). Pp 11-13.
Morgan (2001). Pg 223.
Hornstein (2002). Pp 403-404.
3. Simpkins (1999). Pp 11-12.
Morgan (2001). Pg 223.
4. Simpkins (1999). Pp 12-13.
Morgan (2001). Pp 223-224.
5. Simpkins (1999). Pg 12.
6. Simpkins (1999). Pp 12-13.
Morgan (2001). Pp 224-225.
7. Luo (2004). Pg 118.
Kraemer (1986). Pg 118.
Kohn (2000). Pg 2.
8. Kohn (2000). Pg 720.
Drompp (2004). Pg. 254.
Fowler (2005). Pg. 153
9. Tzu (1961). Verse 31
10. Bellamy (1993). Pp 55-56.
11. Bellamy (1993). Pp 58-63.
12. Bellamy (1993). Pp 64, 67.
13. Roberts (2001). Pp 1-2.
14. Rothbard (2005).[1]
Rothbard (1990)
Long (2003)
Boaz (1997)[4]
★ Henricks, Robert (translator). ''Lao-Tzu, Te-Tao Ching: A New Translation Based on the Recently Discovered Ma-wang-tui Texts''. New York: Ballantine Books, 1989. ISBN 0-345-37099-6
★ Hua-ching Ni, ''The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching''. SevenStar Communications 1997. ISBN 0-937064-00-9
★ Lau, D. C. ''Lao Tzu: Tao Te Ching.'' London: Penguin Classics, 1963. ISBN 0-14-044131-X
★ Waley, Arthur (translator). ''The Way and Its Power: A Study of the ''Tao Te Ching'' and Its Place in Chinese Thought''. New York: Grove Press, 1958. ISBN 0-394-17207-8
★ Welch, Holmes. ''Taoism: the Parting of the Way''. Boston: Beacon Press, 1965. ISBN 0-8070-5973-0
★ Wing-tsit Chan, "The Natural Way of Lao Tzu". Chapter 6, ''A Source Book in Chinese Philosophy''. Princeton: Princeton University Press, 1963. ISBN 0-691-01964-9
★ Article by Bing YeYoung "The Shamanic Orgins of Laozi and Confucius"
★ True Tao Home Page: articles, stories focused on practical applications of Tao teachings.
★ A reconstructed portrait of Laozi, based on historical sources, in a contemporary style.
★ Lao Tzu Page that provides teachings on Laozi, his life and philosophical concepts.
★ A collection of resources on Laozi by Patrick Jennings: Critical Thinkers: Lao Tse & Daoism.
★ Stanford Encyclopedia of Philosophy entry
★ 老子 Lǎozĭ 道德經 Dàodéjīng - 拼音 Pīnyīn + 王弼 WángBì + 馬王堆 Mǎwángduī + 郭店 Guōdiàn
★
'Laozi' (; also Lao Tse, Laotze, Lao Zi, and other variations) was a philosopher of ancient China and an important figure in Taoism (also called Daoism). ''Laozi'' literally means "Old Master" and is generally considered an honorific. According to Chinese tradition, Laozi lived in the 6th century BC. Many historians contend that Laozi actually lived in the 4th century BC, concurrent with the Hundred Schools of Thought and Warring States Period, while others claim he is not a historical figure.[1] Laozi was credited with writing the central Taoist work the ''Daodejing'' (also called the ''Tao Te Ching''), which was originally known simply by his name. ''Taishang Laojun'' is a title for Laozi in the Taoist religion, which refers to him as "One of the Three Pure Ones".
| Contents |
| Biography |
| Names |
| Taoism |
| Influence |
| References |
| Footnotes |
| Further reading |
| External links |
Biography
Laozi leaves China on his water buffalo.
There are many popular accounts of Laozi's life, though facts and myths are impossible to separate regarding him. He is traditionally regarded as an older contemporary of Confucius, but modern scholarship places him centuries later or questions if he ever existed as an individual. Laozi is regarded as the author of the Dao De Jing, though it has been debated throughout history whether he authored it.[2]
In legends, he was conceived when his mother gazed upon a falling star. It is said that he stayed in the womb and matured for sixty-two years. He was born when his mother leaned against a plum tree. He emerged a grown man with a full grey beard and long earlobes, which are a sign of wisdom and long life.[3]
According to popular biographies, he worked as the Keeper of the Archives for the royal court of Chou. This allowed him broad access to the works of the Yellow Emperor and other classics of the time. Laozi never opened a formal school. Nonetheless, he attracted a large number of students and loyal disciples. There are numerous variations of a story depicting Confucius consulting Laozi about rituals.[4]
Laozi is said to have married and had a son named Tsung, who was a celebrated soldier. A large number of people trace their lineage back to Laozi, as the T'ang Dynasty did. Many, or all, of the lineages may be inaccurate. However, they are a testament to the impact of Laozi on Chinese culture.[5]
Traditional accounts state that Laozi grew weary of the moral decay of the city and noted the kingdom's decline. At the age of 160, he ventured west to live as a hermit in the unsettled frontier. At the western gate of the city, or kingdom, he was recognized by a guard. The sentry asked the old master to produce a record of his wisdom. The resulting book is said to be the Tao Te Ching. In some versions of the tale, the sentry is so touched by the work that he leaves with Laozi to never be seen again. Some legends elaborate further that the "Old Master" was the teacher of the Buddha, or the Buddha himself.[6]
Bearing in mind Laozi's words in the Dao De Jing stating that "great travellers leave no tracks", any biography of Laozi may be called guesswork.
Names
''Laozi'' is an honorific title. ''Lao'' means "venerable" or "old". ''Zi'', or ''tzu'', means "master". Zi was used in ancient China like a social prefix, indicating "Master", or "Sir". In popular biogaphies, Laozi's given name was Er, his surname was Li and his courtesy name was Boyang. Dan is a posthumous name given to Laozi.[7]
During the Tang Dynasty, he was honoured as an ancestor of the dynasty after Taoists drew a connection between the dynasty's family name of ''Li'' and Laozi's bearing of the same name. He was granted the title ''Taishang xuanyuan huangdi'', meaning Supreme Mysterious and Primordial Emperor. Xuanyuan and Huangdi are also, respectively, the personal and proper names of the Yellow Emperor.[8]
Taoism
Laozi, depicted as the Taoist god.
Laozi's work, the ''Tao Te Ching'', is one of the most significant treatises in Chinese philosophy. It is his magnum opus, covering large areas of philosophy from individual spirituality and inter-personal dynamics to political techniques. The ''Tao Te Ching'' is said to contain 'hidden' instructions for Taoist adepts (often in the form of metaphors) relating to Taoist meditation and breathing.
Laozi developed the concept of "Tao", often translated as "the Way", and widened its meaning to an inherent order or property of the universe: "The way Nature is". He highlighted the concept of ''wu wei'', or "do nothing". This does not mean that one should hang around and do nothing, but that one should avoid explicit intentions, strong wills or proactive initiatives.
Laozi believed that violence should be avoided as much as possible, and that military victory should be an occasion for mourning rather than triumphant celebration.[9]
Laozi said that the codification of laws and rules created difficulty and complexity in managing and governing.
As with most other ancient Chinese philosophers, Laozi often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme, and rhythm. The writings attributed to him are often very dense and poetic. They serve as a starting point for cosmological or introspective meditations. Many of the aesthetic theories of Chinese art are widely grounded in his ideas and those of his most famous follower Zhuang Zi.
Influence
Potential officials throughout Chinese history drew on the authority of non-Confucian sages, especially Laozi and Zhuangzi, to deny serving any ruler at any time. Zhuangzi, Laozi's most famous follower, had a great deal of influence on Chinese literati and culture. Zhuangzi is a central authority regarding eremitism, a particular variation of monasticism sacrificing social aspects for religious aspects of life. Zhuangzi considered eremitism the highest ideal, if properly understood.[10]
Scholars such as Aat Vervoom have postulated that Zhuangzi advocated a hermit immersed in society. This view of eremitism holds that seclusion is hiding anonymously in society. To a Zhuangzi hermit, being unknown and drifting freely is a state of mind. This reading is based on the "inner chapters" of Zhuangzi.[11]
Scholars such as James Bellamy hold that this could be true and has been interpreted similarly at various points in Chinese history. However, the "outer chapters" of Zhuangzi have historically played a pivotal role in the advocacy of reclusion. While some scholars state that Laozi was the central figure of Han Dynasty eremitism, historical texts do not seem to support that position.[12]
Political theorists influenced by Laozi have advocated humility in leadership and a restrained approach to statecraft, either for ethical and pacifist reasons, or for tactical ends. In a different context, various anti-authoritarian movements have embraced the Laozi teachings on the power of the weak.[13]
The Anarcho-capitalist economist Murray N. Rothbard suggests that Laozi was the first libertarian, likening Laozi's ideas on government to F.A. Hayek's theory of spontaneous order. Similarly, the Cato Institute's David Boaz includes passages from the ''Tao Te Ching'' in his 1997 book ''The Libertarian Reader''. Philosopher Roderick Long, however, argues that libertarian themes in Taoist thought are actually borrowed from earlier Confucian writers. [14]
References
★ Bellamy, James A.B. "Some Proposed Emendations to the Text of the Koran," The Journal of the American Oriental Society 113.4 (1993), citing work by Aat Vervoorn
★ Boaz, David (ed). ''The Libertarian Reader''. The Free Press (1997). ISBN: 0-684-84767-1.
★ Drompp, Michael Robert. ''Tang China And The Collapse Of The Uighur Empire: A Documentary History''. Brill Academic Publishers (2004). ISBN 9004140964.
★ Fowler, Jeaneanine D. ''An Introduction To The Philosophy And Religion Of Taoism: Pathways To Immortality''. Sussex Academic Press (2005). ISBN 1845190858.
★ Hornstein, Lillian Herlands, Percy, G.D., Brown, Calvin S. Editors. ''The Reader's Companion to World Literature''. Signet Classic (2002). ISBN 0451528417.
★ Kohn, Livia ed. ''Daoism Handbook''. Leiden: Brill (2000). ISBN 9004112081.
★ Kraemer, Kenneth. ''World Scriptures: An Introduction to Comparative Religions''. Paulist Press (1986). ISBN 0809127814.
★ Luo, Jing. ''Over A Cup Of Tea: An Introduction to Chinese Life and Culture''. University Press of America (2004). ISBN 0761829377.
★ Morgan, Diane. ''The Best Guide to Eastern Philosophy and Religion''. St. Martin's Griffin (2001). ISBN 1580631975.
★ Roberts, Moss. ''Dao de Jing: The Book of the Way''. University of California Press (2001).
★ Rothbard, Murray N. "The Ancient Chinese Libertarian Tradition". Ludwig von Mises Institute (2005).
★ Rothbard, Murray N. "Concepts in the Role of Intellectuals in Social Change Towards Laissez Faire". The Journal of Libertarian Studies Vol IX No 2 (Fall 1990), pp. 43-67.
★ Long, Roderick T. "Austro-Libertarian Themes in Early Confucianism". The Journal of Libertarian Studies Vol XVII No 3 (Summer 2003), pp. 35-62.
★ Simpkins, Annellen M., Simpkins, C. Alexander. ''Simple Taoism: A Guide to Living in the Balance''. Tuttle Publishing (1999). ISBN 0804831734.
★ Tzu, Lao. "Tao Teh Ching". Translated by John C.H. Wu. Shambala (1961). ISBN-13 978-0-87773-542-7.
Footnotes
1. Kohn (2000), p. 4.
2. Simpkins (1999). Pp 11-13.
Morgan (2001). Pg 223.
Hornstein (2002). Pp 403-404.
3. Simpkins (1999). Pp 11-12.
Morgan (2001). Pg 223.
4. Simpkins (1999). Pp 12-13.
Morgan (2001). Pp 223-224.
5. Simpkins (1999). Pg 12.
6. Simpkins (1999). Pp 12-13.
Morgan (2001). Pp 224-225.
7. Luo (2004). Pg 118.
Kraemer (1986). Pg 118.
Kohn (2000). Pg 2.
8. Kohn (2000). Pg 720.
Drompp (2004). Pg. 254.
Fowler (2005). Pg. 153
9. Tzu (1961). Verse 31
10. Bellamy (1993). Pp 55-56.
11. Bellamy (1993). Pp 58-63.
12. Bellamy (1993). Pp 64, 67.
13. Roberts (2001). Pp 1-2.
14. Rothbard (2005).[1]
Rothbard (1990)
Long (2003)
Boaz (1997)[4]
Further reading
★ Henricks, Robert (translator). ''Lao-Tzu, Te-Tao Ching: A New Translation Based on the Recently Discovered Ma-wang-tui Texts''. New York: Ballantine Books, 1989. ISBN 0-345-37099-6
★ Hua-ching Ni, ''The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching''. SevenStar Communications 1997. ISBN 0-937064-00-9
★ Lau, D. C. ''Lao Tzu: Tao Te Ching.'' London: Penguin Classics, 1963. ISBN 0-14-044131-X
★ Waley, Arthur (translator). ''The Way and Its Power: A Study of the ''Tao Te Ching'' and Its Place in Chinese Thought''. New York: Grove Press, 1958. ISBN 0-394-17207-8
★ Welch, Holmes. ''Taoism: the Parting of the Way''. Boston: Beacon Press, 1965. ISBN 0-8070-5973-0
★ Wing-tsit Chan, "The Natural Way of Lao Tzu". Chapter 6, ''A Source Book in Chinese Philosophy''. Princeton: Princeton University Press, 1963. ISBN 0-691-01964-9
External links
★ Article by Bing YeYoung "The Shamanic Orgins of Laozi and Confucius"
★ True Tao Home Page: articles, stories focused on practical applications of Tao teachings.
★ A reconstructed portrait of Laozi, based on historical sources, in a contemporary style.
★ Lao Tzu Page that provides teachings on Laozi, his life and philosophical concepts.
★ A collection of resources on Laozi by Patrick Jennings: Critical Thinkers: Lao Tse & Daoism.
★ Stanford Encyclopedia of Philosophy entry
★ 老子 Lǎozĭ 道德經 Dàodéjīng - 拼音 Pīnyīn + 王弼 WángBì + 馬王堆 Mǎwángduī + 郭店 Guōdiàn
★
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