Tao Te Ching
Product ID: 3504960
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A classic translation of the Taoist wisdom that influenced modern Chinese philosophy and religion Traditionally attributed to Lao Tzu, an older contemporary of Confucius (551 - 479 BC), it is now thought that the work was compiled in about the fourth century BC. An anthology of wise sayings, it offers a model by which the individual can live rather than explaining the human place in the universe. The moral code it encourages is based on modesty and self-restraint, and the rewards reaped for such a life are harmony and flow of life. Penguin Classics is the leading publisher of classic literature in the English-speaking world, representing a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators. Review: Translation is profound - Beautiful translation Review: The Tao is the way - The Tao is the Way, and the Way is the Tao. But if you expect the "Tao Te Ching" to get much more specific than that, then I’m afraid you’re likely to be disappointed. The Tao Te Ching is not a how-to – or, if you’ll forgive the phrase, a Tao-to. Author Lao Tzu is a highly revered figure in modern China – making it all the more interesting that, as scholar D.C. Lau of the Chinese University of Hong Kong points out in an informative foreword, there is no real way of proving the historicity, even the actual historical existence, of a monk who lived in the 6th century B.C. and was named 老子, Lao Tzu. Therefore, stories about Lao Tzu – like the one in which Lao Tzu supposedly told a young Confucius to “Rid yourself of your arrogance and your lustfulness, your ingratiating manners and your excessive ambition. These are all detrimental to your person” (p. viii) – must be taken with the proverbial grain of salt. What cannot be denied is that the "Tao Te Ching" – whoever its author(s), whatever the circumstances of its composition – provides the basis for one of the world’s great philosophical and religious traditions. In its 81 short, poetic chapters, the "Tao Te Ching" invites the reader to approach life in a spirit of acceptance and humility. That emphasis is no accident, as the book was written during the Warring States period – a singularly turbulent and unstable time, when both ordinary citizens and powerful leaders were only too aware of the uncertainty of human affairs. Small wonder, then, that so many passages from the "Tao Te Ching" emphasize contentment, caution, endurance: “Know contentment/And you will suffer no disgrace;/Know when to stop/And you will meet with no danger./You can then endure” (p. 51). On my first reading of the "Tao Te Ching," I found myself focusing upon areas where I could see the document’s influence on Western culture. In Chapter V, for example, Lao Tzu writes that “Heaven and earth are ruthless, and treat the myriad creatures as straw dogs; the sage is ruthless, and treats the people as straw dogs” (p. 9). Sure enough, it turns out that Sam Peckinpah’s violent and controversial film "Straw Dogs" (1971), with its own thematic focus on ordinary people in a ruthless world, takes its title from this chapter. And then there is Chapter XLVII, the chapter that may be my favorite from the entire "Tao Te Ching": “Without stirring abroad/One can know the whole world;/Without looking out of the window/One can see the way of heaven./The further one goes/The less one knows” (p. 54). Fellow Beatles fans will recognize at once that this passage from the "Tao Te Ching" provides the lyrical inspiration for “The Inner Light,” a 1968 George Harrison composition that originally served as the B-side for the hit single “Lady Madonna.” George’s interest in the great religious traditions of the East is a matter of record, and it makes perfect sense that, amid the chaos of being a Beatle, he would have been drawn to the Tao Te Ching’s message of letting go of the pursuit of material things in favor of seeking spiritual sustenance. To my mind, one of the passages that is most explicit in defining the Way comes in Chapter VIII, when Lao Tzu writes that “Because water excels in benefiting the myriad creatures without contending with them and settles where none would like to be, it comes close to the way” (p. 12). Part of understanding the Way seems to involve the idea that the Way cannot be pinned down like a dead butterfly in a glass case; indeed, attempting to seize control of the Way will only take one further from the Way. “Go up to it and you will not see its head;/Follow behind it and you will not see its rear” (p. 18). In a way, Lao Tzu’s Way reminds me of physicist Werner Heisenberg’s uncertainty principle from quantum mechanics – the idea that one can accurately measure the position or the momentum of a subatomic particle, but not both. The only way to achieve some measure of knowledge is to let go of trying to know everything. How scientific, and how Taoist. One can also, if one looks, find connections with the great religious traditions of the West. When Lao Tzu writes in Chapter 53 that “The great way is easy, yet people prefer by-paths” (p. 60), readers acquainted with the Judeo-Christian heritage might find themselves thinking of one of Jesus Christ’s admonitions from the Sermon on the Mount: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13-14). And Lao Tzu’s call in Chapter 63 for his disciples to “do good to him who has done you an injury” (p. 70) will similarly bring to mind Jesus’ call for his disciples to “Love your enemies, do good to them which hate you, bless them that curse you, and pray for them which despitefully use you” (Luke 6:27-28). Helpful appendices to this edition of the "Tao Te Ching" deal with the problem of Lao Tzu’s authorship of the "Tao Te Ching," as mentioned above, and with the nature of the work. There is also a glossary of authors and works from the tradition of classical Chinese philosophy, along with a chronological table that takes one all the way from the beginning of the Eastern Chou Dynasty in 770 B.C. through the end of the Eastern Han Dynasty in 225 A.D. – all very helpful for any reader for whom all this history may be relatively new. I read the "Tao Te Ching" while my wife and I were in Beijing; touring the Temple of Heaven complex, a magnificent group of religious buildings associated with the Taoist faith, I wondered how many believers, during the 600 years since the complex’s construction, had walked to or from a ceremony of harvest prayers reciting a favorite chapter from the "Tao Te Ching." I felt very fortunate to be acquainting myself with this world classic of literature, religion, and philosophy while traveling in the land from which it came.
| Best Sellers Rank | #7,326 in Books ( See Top 100 in Books ) #2 in Taoism (Books) #3 in Taoist Philosophy #4 in Tao Te Ching (Books) |
| Customer Reviews | 4.6 out of 5 stars 1,425 Reviews |
J**S
Translation is profound
Beautiful translation
P**L
The Tao is the way
The Tao is the Way, and the Way is the Tao. But if you expect the "Tao Te Ching" to get much more specific than that, then I’m afraid you’re likely to be disappointed. The Tao Te Ching is not a how-to – or, if you’ll forgive the phrase, a Tao-to. Author Lao Tzu is a highly revered figure in modern China – making it all the more interesting that, as scholar D.C. Lau of the Chinese University of Hong Kong points out in an informative foreword, there is no real way of proving the historicity, even the actual historical existence, of a monk who lived in the 6th century B.C. and was named 老子, Lao Tzu. Therefore, stories about Lao Tzu – like the one in which Lao Tzu supposedly told a young Confucius to “Rid yourself of your arrogance and your lustfulness, your ingratiating manners and your excessive ambition. These are all detrimental to your person” (p. viii) – must be taken with the proverbial grain of salt. What cannot be denied is that the "Tao Te Ching" – whoever its author(s), whatever the circumstances of its composition – provides the basis for one of the world’s great philosophical and religious traditions. In its 81 short, poetic chapters, the "Tao Te Ching" invites the reader to approach life in a spirit of acceptance and humility. That emphasis is no accident, as the book was written during the Warring States period – a singularly turbulent and unstable time, when both ordinary citizens and powerful leaders were only too aware of the uncertainty of human affairs. Small wonder, then, that so many passages from the "Tao Te Ching" emphasize contentment, caution, endurance: “Know contentment/And you will suffer no disgrace;/Know when to stop/And you will meet with no danger./You can then endure” (p. 51). On my first reading of the "Tao Te Ching," I found myself focusing upon areas where I could see the document’s influence on Western culture. In Chapter V, for example, Lao Tzu writes that “Heaven and earth are ruthless, and treat the myriad creatures as straw dogs; the sage is ruthless, and treats the people as straw dogs” (p. 9). Sure enough, it turns out that Sam Peckinpah’s violent and controversial film "Straw Dogs" (1971), with its own thematic focus on ordinary people in a ruthless world, takes its title from this chapter. And then there is Chapter XLVII, the chapter that may be my favorite from the entire "Tao Te Ching": “Without stirring abroad/One can know the whole world;/Without looking out of the window/One can see the way of heaven./The further one goes/The less one knows” (p. 54). Fellow Beatles fans will recognize at once that this passage from the "Tao Te Ching" provides the lyrical inspiration for “The Inner Light,” a 1968 George Harrison composition that originally served as the B-side for the hit single “Lady Madonna.” George’s interest in the great religious traditions of the East is a matter of record, and it makes perfect sense that, amid the chaos of being a Beatle, he would have been drawn to the Tao Te Ching’s message of letting go of the pursuit of material things in favor of seeking spiritual sustenance. To my mind, one of the passages that is most explicit in defining the Way comes in Chapter VIII, when Lao Tzu writes that “Because water excels in benefiting the myriad creatures without contending with them and settles where none would like to be, it comes close to the way” (p. 12). Part of understanding the Way seems to involve the idea that the Way cannot be pinned down like a dead butterfly in a glass case; indeed, attempting to seize control of the Way will only take one further from the Way. “Go up to it and you will not see its head;/Follow behind it and you will not see its rear” (p. 18). In a way, Lao Tzu’s Way reminds me of physicist Werner Heisenberg’s uncertainty principle from quantum mechanics – the idea that one can accurately measure the position or the momentum of a subatomic particle, but not both. The only way to achieve some measure of knowledge is to let go of trying to know everything. How scientific, and how Taoist. One can also, if one looks, find connections with the great religious traditions of the West. When Lao Tzu writes in Chapter 53 that “The great way is easy, yet people prefer by-paths” (p. 60), readers acquainted with the Judeo-Christian heritage might find themselves thinking of one of Jesus Christ’s admonitions from the Sermon on the Mount: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13-14). And Lao Tzu’s call in Chapter 63 for his disciples to “do good to him who has done you an injury” (p. 70) will similarly bring to mind Jesus’ call for his disciples to “Love your enemies, do good to them which hate you, bless them that curse you, and pray for them which despitefully use you” (Luke 6:27-28). Helpful appendices to this edition of the "Tao Te Ching" deal with the problem of Lao Tzu’s authorship of the "Tao Te Ching," as mentioned above, and with the nature of the work. There is also a glossary of authors and works from the tradition of classical Chinese philosophy, along with a chronological table that takes one all the way from the beginning of the Eastern Chou Dynasty in 770 B.C. through the end of the Eastern Han Dynasty in 225 A.D. – all very helpful for any reader for whom all this history may be relatively new. I read the "Tao Te Ching" while my wife and I were in Beijing; touring the Temple of Heaven complex, a magnificent group of religious buildings associated with the Taoist faith, I wondered how many believers, during the 600 years since the complex’s construction, had walked to or from a ceremony of harvest prayers reciting a favorite chapter from the "Tao Te Ching." I felt very fortunate to be acquainting myself with this world classic of literature, religion, and philosophy while traveling in the land from which it came.
L**N
Excellent
Excellent
D**.
Read with the Right Understanding It is a Good Translation
Bought kindle and print version. The kindle version has a few typos I found annoying. Mainly with the stanza line text blending with the actual text. Hope penguin can continue to improve the digital copy. Haven’t received physical copy yet. May update review if it is egregiously bad. As for the work in itself I concur that it is dry and that it lacks the spiritual-metaphysical allure of other versions, however I appreciate the use of Chinese idioms. Many translations start to creep into western philosophy/religion with neoplatonic themes like being not of this world or Christian concepts like sin and eternal life. The intro seemed overly critical. Professor Lau was probably following the rigor of mid 20th century academia but I found his conclusion that Daoism is only about survival to be a bit simplistic. His declaration that the main theme of return and going far was contradictory was quite frankly just not very interesting. For the most concise view on Daoisms cyclic-dynamic movement I cannot recommend Ellen M. Chen’s work, In Praise of Nothing enough. There what was argued for in this intro is clearly disputed, refuted and put to rest as 60s nonsense. The text though dry, as I mentioned, has English idioms not found in American English, like “must needs”, and “meet” in the archaic sense of proper. The rhythm is blocky and the concepts can be difficult unless you’re familiar with Chinese idioms. But I don’t mean to impugn this work too much. An actual Chinese author translating the text and refusing like John C. H. Wu to load it with Christian/Western themes is commendable. I’ve read looser translation like that od J. Star and S. Mitchell and, honestly they feel divorced from Chinese thinking and feel more like consumerist self-help fast-food spirituality. Yes Lau’s translation could said to be dry, famished, and boring as paint drying but to me it’s more authentic. I don’t know ultimately, this is just one opinion. You could do a lot worse than this with fly by night cash grab Tao Te Ching’s that have flooded the market.
D**D
Asian Religious Philospophical Text
If Studying Taoism (Daoism) this a must read.
J**N
I dare not speak
For he who speaks does not know, and he who knows does not speak. I will simply say that this edition of the Tao te Ching has been my constant companion since 1973, and I continue to read it, contemplate on it, and learn from it. I've lost count of the times I've read through it and pondered its sutras. I try to spend a short spell every day musing on wherever I am in the current read-through. As I grow older, it grows richer and more true. It is, truly, inexhaustible, and a guide to life worthy of consideration to those who would be wise. I don't read the Chinese of this era at all, but can say that I've read the Tao Te Ching in about six different English translations, and find this one always draws me back to it, so I have it on my Kindle and in print. I would add that the print edition is superior to the Kindle edition in that the print edition offers each sutra on a separate page, which I find invites contemplation. In the Kindle edition the page breaks are not by sutra so the layout invites one to go forward rather than stop and think. The Kindle edition, sadly, in the introduction presents a lot of typographical errors probably due to scanning problems (these do not plague the text of the work itself).
C**T
As good as it gets, considering "the way resembles nothing"
I've been using this translation since 1965 and have found no better. When I want to clarify something, I struggle with a Chinese language edition - my knowledge of Chinese is sufficient to know at least the 'raw' meaning of the characters. Some thoughts and discoveries I've had... 1. D.C.Lau's translation comes closest to the actual Chinese most of the time. 2. I believe he does not consider himself a Taoist, and thus brings less 'pro' bias to his translation. Many other translations (not all) I've seen are written by 'pro Tao' folks who, to one degree or another, unconsciously bend their translations to agree with the 20th century cultural paradigm (values) in which they were conditioned. 3. It is not what a particular translation says, or how it says it, that is 'enlightening'. How you interpret what you read (hear or see) reflects who you really are at that moment. In other words, what you perceive the book to say is actually your own mind's reality. The notion that one translation or another is going to impart 'knowing' is wishful thinking. The knowing lies in the eye of the beholder. Thus, the disclaimer in chapter 1 of the Tao Te Ching, "The way that can be spoken of is not the constant way; The name that can be named, is not the constant name." This sentiment speaks to just how very inward and personal a Taoist journey is. For me, D.C.Lau's translation gets in the way of this journey less than others I've seen over the years.
D**A
Not my favorite
Honestly there are much better translations online for free. Don't waste your money on this version - it doesn't offer much insight, and is very Westernized in how it presents and translates the lessons which is not the sort of take I'm looking for when I read the Tao Te Ching as it is very shallow.
D**K
Para se ter no criado mudo
Excelente para leitura diária para quem busca viver em equilíbrio
M**X
Mindful
Very stoic and mindful - easy bite sized info to consume - right for any up and coming philosophers
M**S
Läsvärd version men finns bättre
Bra, men inte i närheten av Stephen Mitchell's version av Tao Te Ching.
M**T
Good book, bad translation
Horrible translation, I've read 3 more version 1 in English 2 in Turkish this was the worst translation I see between those
N**S
¿Falso?
Confío en Penguin, no soy tan quisquillosa como parece, sin embargo, este ejemplar me hace bastante ruido. Me sorprende demasiado la calidad, pero supongo que no para bien, aunque el papel se ve más blanco y satinado que el color crema de siempre, la impresión es rara, hay capítulos muy marcados en negro y otros donde las palabras son tenues, incluso en las señalaciones del idioma chino se ven diferentes. No sé si es paranoia mía, pero tiene pinta de impresión pirata, aunque doy el beneficio de la duda al no tener noción total de las ediciones anglosajonas de Penguin. Lo que sí me molesta es el acabado, no es que haya llegado golpeado, directamente parece mal cortado de la parte inferior, se siente áspero, irregular y descuidado. Y eso que llegó completamente sellado.
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