By Xiaogan Liu
This is the 1st accomplished spouse to the examine of Daoism as a philosophical culture. It offers a normal evaluation of Daoist philosophy in a variety of thinkers and texts from sixth century BCE to fifth century CE and displays the most recent educational advancements within the box. It discusses theoretical and philosophical matters in accordance with rigorous textual and ancient investigations and examinations, reflecting either the traditional scholarship and smooth techniques and methodologies. the topics comprise debates at the foundation of the Daoism, the authorship and courting of the Laozi, the authorship and class of chapters within the Zhuangzi, the subjects and philosophical arguments within the Laozi and Zhuangzi, their alterations and advancements in Pre-Qin, Han, and Wei-Jin sessions, through Huang-Lao tuition, Heguanzi, Wenzi, Huainanzi, Wang Bi, Guo Xiang, and Worthies in bamboo grove, between others. each one bankruptcy is written by means of expert(s) and specialist(s) at the subject discussed.
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This can be the 1st finished significant other to the research of Daoism as a philosophical culture. It presents a normal assessment of Daoist philosophy in quite a few thinkers and texts from sixth century BCE to fifth century CE and displays the most recent educational advancements within the box. It discusses theoretical and philosophical concerns in line with rigorous textual and old investigations and examinations, reflecting either the traditional scholarship and smooth methods and methodologies.
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Extra resources for Dao Companion to Daoist Philosophy
Hong Kong: The Chinese University Press. Legge, James. 1968. The sacred books of China, Texts of Confucianism, Part III, the Li Ki, I–X. ) Li, Ling 李零. 2002a. Archaeological discoveries and a renewed understanding of the chronology of ancient books. Contemporary Chinese Thought winter: 19–25. ) Li, Xue Qin 李學勤. 2002b. Walking out of the ‘Doubting Antiquity’ era. Contemporary Chinese Thought winter: 26–49. ) Liu, Xiaogan 劉笑敢. 1994. Classifying the Zhuangzi chapters. Trans. William E. Savage. Ann Arbor: Center for Chinese Studies, University of Michigan.
This assumption might support either the “before-Zhuangzi” or “after-Zhuangzi” theory. The argument is that only sixteen of the thirty-one chapters found in these slips are complete, which suggests that later compilers and editors may have added other sayings. Yet, these claims are based on inferences from and speculation about the isolated texts and do not take into account the historical literature and other records. Scholars making these claims typically have 2 Did Daoism Have a Founder? Textual Issues of the Laozi 29 to devise a story to explain why this short coherent text took many people a long time to compose and work around, and why all pre-Qin texts attributed the doctrines preserved in the received versions of the Laozi to a person called Lao Dan, who some skeptics say never existed.
Archaeologists have found evidence that proves the record in Sima’s history and other Han literature was indeed based on then-extant texts and documents, though most of them are no longer available to modern scholars (Liu 2001: xx–xxiii; Li 2002a, b; Qiu 2004). Based above reading and analyses, we realize that Sima did indeed have a clear position about just who Laozi was and when he lived. We may not accept or believe all the details of the biography, but we cannot say that Sima has no certain position in the matter, or no grounds in the historical literature.