By Hans-Georg Moeller
ISBN-10: 0231136781
ISBN-13: 9780231136785
For hundreds of years, the traditional chinese language philosophical textual content the Daodejing (Tao Te Ching) has involved and annoyed its readers. whereas it bargains a wealth of wealthy philosophical insights about the cultivation of one's physique and achieving one's right position inside nature and the cosmos, its teachings and constitution might be enigmatic and vague. Hans-Georg Moeller provides a transparent and coherent description and research of this vaguely understood chinese language vintage. He explores the habitual pictures and concepts that form the paintings and provides quite a few important ways to knowing and appreciating this canonical textual content. Moeller expounds at the middle philosophical concerns addressed within the Daodejing, clarifying such an important thoughts as Yin and Yang and Dao and De. He explains its teachings on a number of topics, together with sexuality, ethics, hope, cosmology, human nature, the sentiments, time, demise, and the demise penalty. The Daodejing additionally bargains a particular perfect of social order and political management and provides a philosophy of battle and peace.An illuminating exploration, The Daodejing is an engaging foil to the philosophical outlook of Western humanism and comprises outstanding parallels among its teachings and nontraditional modern philosophies. (11/1/2006)
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Sample text
Time and “body” are two inseparable aspects of the same basic distinction that allows a process of fertility and life to go on. The Yin/Yang distinction structures human life as well as agriculture and the course of time. ”3 Yin and Yang are not forces or substances, but rather complementary aspects or moments that constitute any orderly, efficient, and “creative” process. ”4 Granet—whose work directly influenced the “founder” of structuralism, Claude Lévi-Strauss—describes in great detail how, in ancient Chinese thought, the two components of Yin and Yang constitute the rhythmic structure of the cosmos.
The non-erotic representation of sexuality in the Laozi becomes quite obvious when it is compared with the representation of sexuality in ancient Greek philosophy, particularly in the works of Plato. One of Plato’s most important dialogues, the Symposium, is more or less exclusively about Eros. The varieties of ancient Greek positions on eroticism that are displayed in the Symposium are, however, so complex that I cannot discuss them here in detail. I will concentrate only on a few aspects that I find particularly relevant in comparison with the Laozi.
Such actions are doomed to fail, or at least to be strenuous and exhausting—ultimately they cannot be effective. The most efficient way to act is to act in line with heaven. Chapter says (in Mawangdui version B): This is called: matching heaven. It is the ultimate of antiquity.
The Philosophy of the Daodejing by Hans-Georg Moeller
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