Classic writings from the great Zen master in exquisite versions by Thomas Merton, in a new edition with a preface by His Holiness the Dalai Lama. Working from existing translations, Thomas Merton composed a series of his own versions of the classic sayings of Chuang Tzu, the most spiritual of Chinese philosophers. Chuang Tzu, who wrote in the fourth and third centuries B.C., is the chief authentic historical spokesperson for Taoism and its founder Lao Tzu (a legendary character known largely through Chuang Tzu’s writings). Indeed it was because of Chuang Tzu and the other Taoist sages that Indian Buddhism was transformed, in China, into the unique vehicle we now call by its Japanese name—Zen. The Chinese sage abounds in wit and paradox and shattering insights into the true ground of being. Thomas Merton, no stranger to Asian thought, brings a vivid, modern idiom to the timeless wisdom of Tao.
The Tao of Perfect Happiness : Selections Annotated & Explained
Author: Livia Kohn
Publisher: SkyLight Paths Publishing
A fresh, modern translation of key selections from this timeless text opens up classic Taoist beliefs and practices with insightful commentary that highlights how you can live a more balanced, authentic and joyful life by following Taoist principles.
The Inner Chapters are the oldest pieces of the larger collection of writings by several fourth, third, and second century B.C. authors that constitute the classic of Taoism, the Chuang-Tzu (or Zhuangzi). It is this core of ancient writings that is ascribed to Chuang-Tzu himself.
Enhanced by Stephen Mitchell’s illuminating commentary, the next volume of the classic manual on the art of living The most widely translated book in world literature after the Bible, Lao-tzu’s Tao Te Ching, or Book of the Way, is the classic manual on the art of living. Following the phenomenal success of his own version of the Tao Te Ching, renowned scholar and translator Stephen Mitchell has composed the innovative The Second Book of the Tao. Drawn from the work of Lao-tzu’s disciple Chuang-tzu and Confucius’s grandson Tzussu, The Second Book of the Tao offers Western readers a path into reality that has nothing to do with Taoism or Buddhism or old or new alone, but everything to do with truth. Mitchell has selected the freshest, clearest teachings from these two great students of the Tao and adapted them into versions that reveal the poetry, depth, and humor of the original texts with a thrilling new power. Alongside each adaptation, Mitchell includes his own commentary, at once explicating and complementing the text. This book is a twenty-first-century form of ancient wisdom, bringing a new, homemade sequel to the Tao Te Ching into the modern world. Mitchell’s renditions are radiantly lucid; they dig out the vision that’s hiding beneath the words; they grab the text by the scruff of the neck—by its heart, really—and let its essential meanings fall out. The book introduces us to a cast of vivid characters, most of them humble artisans or servants, who show us what it means to be in harmony with the way things are. Its wisdom provides a psychological and moral acuity as deep as the Tao Te Ching itself. The Second Book of the Tao is a gift to contemporary readers, granting us access to our own fundamental wisdom. Mitchell’s meditations and risky reimagining of the original texts are brilliant and liberating, not least because they keep catching us off-guard, opening up the heavens where before we saw a roof. He makes the ancient teachings at once modern, relevant, and timeless. Listen to a special podcast with Stephen Mitchell:
A contemporary translation remaining faithful to the original collection of tales, poems and parables of Taoist philosophy. The collection covers a wide range of issues, from ambition to politics, and is accompanied by an introduction on the author and his place in Chinese thought and history.
Laotses Tao Te King gilt als der spirituelle Klassiker schlechthin. Ausgehend von Laotses 81 Weisheitssprüchen beschreibt Amerikas populärster Lebenshilfe-Lehrer, wie wir die ewige Weisheit des Tao in unsere Gegenwart übertragen und im Alltag anwenden. Die Texte lesen sich leicht und offenbaren Rat und Beistand für sämtliche Lebenslagen – alle mit dem einen Grundgedanken, den Menschen in harmonischen Einklang mit sich und seiner Umwelt zu bringen.
No other English translation of this greatest of the Chinese classics can match Ursula Le Guin's striking new version. Le Guin, best known for thought-provoking science fiction novels that have helped to transform the genre, has studied the Tao Te Ching for more than forty years. She has consulted the literal translations and worked with Chinese scholars to develop a version that lets the ancient text speak in a fresh way to modern people, while remaining faithful to the poetic beauty of the work. Avoiding scholarly interpretations and esoteric Taoist insights, she has revealed the Tao Te Ching's immediate relevance and power, its depth and refreshing humor, in a way that shows better than ever before why it has been so much loved for more than 2,500 years. Included are Le Guin's own personal commentary and notes on the text. This new version is sure to be welcomed by the many readers of the Tao Te Ching as well as those coming to the text for the first time.
One of the great founders of Taoism, Chaung Tzu lived in the fourth century BC and is among the most enjoyable and intriguing personalities in the whole of Chinese philosophy. This work draws together the stories, tales, jokes and anecdotes that have gathered around the figure of Chuang Tzu.
PREFACE TO THE SECOND EDITION THE WIDESPREAD POSITIVE RECEPTION of the First Edition has been gratifying, and a number of translations are proceeding, into Chinese, Italian, Korean, Russian, and Spanish at this writing. The field of philosophy has expanded, however, and even apart from that I have become aware of several respects in which the Dictionary can better serve its readers. The result is a multitude of expansions in standing entries and the addition of some four hundred new entries. This extended coverage required sixty new authors, nearly half of them from outside North America. The new entries range across the entire field of philosophy. We have made a special effort to increase our coverage of Continental philosophy and of subfields where growth is exceptionally rapid, such as ethics, philosophy of mind, and political philosophy. We have also added numerous cross-references. The cross-references are an element in the volume that many readers have said they found not only valuable in enhancing their initial understanding of an entry, but also welcome as a source of intriguing connections and as an invitation to browse. In addition to citations of many living philosophers in the Index of Names, there is now selective coverage of a number of living philosophers in separate entries. With very few exceptions, this (quite small) group includes only thinkers in their mid-sixties or older. This constraint on inclusion is in part dictated by the difficulty of providing an adequate portrait of philosophers still actively advancing their positions, and it has required omitting a number of distinguished younger philosophers still making major changes in their views. Even with much older thinkers we do not presuppose that there will be no significant developments, but only a greater likelihood of discerning a rounded position that is unlikely to be abandoned. In the difficult – and in a sense impossible – task of determining entries on living thinkers, advice was sought from both the Board and many other sources. We were also guided in part by the extent to which contributors to the First Edition relied on references to certain living thinkers. Given the Dictionary’s overall purposes and its wide audience, which includes many readers outside philosophy, selection was weighted toward writers whom many non-philosophers may want to look up, and some weight was also given to considerations of diversity. In keeping with the overall purposes of the volume and the diversity of its readers, we have also decided not to undertake the large task of covering either living contributors to highly specialized subfields – such as logic or computer theory or much of philosophy of science – or philosophers whose main contributions are to the history of philosophy. There are, however, many important philosophers in these fields. A number are cited in the Index, which also lists many of the thinkers who are mentioned by one or more contributors but are not subjects of separate entries. xxxiii In taking account of the responses from readers of the First Edition, we have tried to do as much as possible without making the Dictionary too bulky for a single volume. So much of the response has been positive that although many standing entries have been revised, we have sought to make improvements in the book mainly by adding new ones. A few readers expressed puzzlement or disappointment that we do not have a bibliography at the end of each entry. We do generally have references to primary works by the thinker being portrayed or, in some cases, secondary works noteworthy in their own right. Our policy here is shaped partly by severe space constraints and, especially given those, by a desire to avoid directing readers to inadequately representative sources or works that may soon become obsolete. It is also based on a sense of the difference between a dictionary and an encyclopedia. Granting that this difference is not sharp, a dictionary is above all definitional, whereas encyclopedias are mainly informational, historical, and bibliographical. A dictionary clarifies basic concepts in a way encyclopedias need not. Indeed, some encyclopedias are best understood with the help of a good dictionary; some are even difficult to read without one. As with the First Edition, I would be happy to receive comments or corrections and will undertake to file them and to send them to the appropriate author(s). Many of the Dictionary’s contributors, as well as a number of careful readers, sent suggested corrections, and most of the suggestions have been followed or taken into account in preparing this edition. I should reiterate that, again as with the First Edition, these years of intensive work with a cross section of the world’s best philosophers have given me a strong sense that the profession of philosophy has great vitality and intellectual strength. In both contributors and advisors, I have seen a steadfast commitment to scholarship, an abiding concern with accuracy and theoretical depth, an abundance of philosophical imagination, and a fidelity to high standards that prevails over the often alluring currents of schools or fashions or polemics. It is perhaps not appropriate for me to dedicate a collaborative volume of this kind, but if I were to do so, I would dedicate it to the contributors, in the hope that it may give to them and to all its readers some of the pleasure that the editing has given to me. ACKNOWLEDGMENTS In constructing this volume over a number of years, I have benefited from more comments and reactions than I can possibly remember, and I regret any omissions in the expressions of gratitude that follow. The Board of Advisors deserves hearty thanks for a major part in the selection of new entries and new contributors. I would particularly like to thank William P. Alston, Arthur W. Burks, Fred Dretske, Terence Irwin, the late Norman Kretzmann, John Lucas, Sally McConnell-Ginet, Alexander Nehamas, Onora O’Neill, John Perry, Richard Rorty, John Searle, Raimo Tuomela, and Bas van Fraassen, many of whom repeatedly provided comments or advice. The editorial advice of Terence Moore, Executive Editor at the Press, and my regular discussions with him on matters of policy and design, have been incalculably valuable. Neither edition would have been possible without his contributions. The Second Edition has benefited from the advice of many others, including a number who helped in preparing the First Edition. Among these are John PREFACE TO THE SECOND EDITION xxxiv Corcoran, Gary Gutting, George Schumm, Kwong-loi Shun, and Keith Yandell, all of whom provided editorial advice and recommended adding certain entries in their areas of philosophical work or revising others. Corcoran deserves a great deal of credit for both identifying and filling gaps. Comments and advice were also contributed by more people than I can name. They include Margaret Atherton, Claudio de Almeida, Lynne Rudder Baker, Joseph Bien, Noël Carroll, Roger Crisp, Wayne Davis, Philip Gasper, Berys Gaut, Lenn Goodman, Paul Griffiths, Oscar Haac, Mike Harnish, John Heil, Brad Hooker, Patricia Huntington, Dale Jacquette, Robert Kane, George Kline, Manfred Kuehn, Steven Kuhn, Brian McLaughlin, William Mann, Ausonio Marras, Al Martinich, Alfred Mele, Joseph Mendola, David W. Miller, Paul Moser, James Murphy, Louis Pojman, William Prior, Wesley Salmon, Mark Sainsbury, Charles Sayward, Jerome Schneewind, Calvin Schrag, David Sedley, Roger Shiner, Marcus Singer, Brian Skyrms, M. A. Stewart, William Wainwright, Paul Weirich, and, especially, Hugh McCann, Ernest Sosa, and J. D. Trout. Conscientious reviewers as well as colleagues and readers who contributed comments have been of help to me in expanding and revising the First Edition. Among the readers – mainly philosophers – I particularly want to thank Alasdair MacIntrye, Ruth Marcus, Dan Mueller, Eleonore Stump, and Mark van Roojen. Editorial and technical assistance was provided by a number of people. At the Press, I have received help or advice from Michael Agnes, Janis Bolster – who oversaw the entire process of correcting the proofs – Alan Gold, Kenneth Greenhall, Cathy Hennessy, Nicholas Mirra, Christine Murray, Gwen Seznec, and others. W. M. Havighurst again served as the main copyeditor for the Press; his skillful and painstaking work has been of great help throughout. Allison Nespor and my assistants in the Department of Philosophy at the University of Nebraska, Lincoln, Jonathan Evans and Xiaomei Yang, have also contributed. The support of the University of Nebraska and my colleagues in the Philosophy Department has been indispensable. I am also grateful for assistance from the Philosophy Department at Santa Clara University during my term as Distinguished Professor of the College of Arts and Sciences in 1999. As in the case of the First Edition, I owe an incalculable debt to my family. My wife, Marie-Louise, gave me both literary advice and help with organization of files and some of the many mailings. She and my children have also cheerfully tolerated the interruptions and problems that are inevitable in doing even a second edition of a work of this scope. Robert Audi Lincoln, Nebraska June 1999 PREFACE TO THE SECOND EDITION
"This is quintessential Merton."—The Catholic Review. "The moment of takeoff was ecstatic...joy. We left the ground—I with Christian mantras and a great sense of destiny, of being at last on my true way after years of waiting and wondering..." With these words, dated October 15. 1968, the late Father Thomas Merton recorded the beginning of his fateful journey to the Orient. His travels led him from Bangkok, through India to Ceylon, and back again to Bangkok for his scheduled talk at a conference of Asian monastic orders. There he unequivocally reaffirmed his Christian vocation. His last journal entry was made on December 8, 1968, two days before his untimely, accidental death. Amply illustrated with photographs he himself took along the way and fully indexed, the book also contains a glossary of Asian religious terms, a preface by the Indian scholar Amiya Chakravarty, a foreword and postscript by Brother Patrick Hart of the Abbey of Gethsemani, as well as several appendices, among them the text of Merton's final address.
Zusammen mit dem Taoismus-Experten Stephen Mitchell erläutert Byron Katie das Tao Te King des chinesischen Weisen Lao Tse. Die oft als schwierig und verrätselt empfundenen Worte werden so erfrischend, lebendig und anekdotenreich behandelt, dass die klassische Weisheit ganz aktuell und anschaulich wird. Die geistige Verwandtschaft mit Prinzipien der genialen Fragetechnik „the Work“ wird hier ganz offenbar: Lao Tses Prinzip des „Wu Wei“ (Nicht-tun, Geschehen-lassen) stimmt in verblüffender Weise mit Byron Katies Aufforderung zu „Lieben was ist“ überein.