Dàodé jīng
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Atribuida (autoría debatida)
- Estado del texto:
- Sin ruido de escaneo detectado (medición automática sobre todo el texto, no revisada a mano)
- Extensión:
- ~10.500 palabras · 50 pasajes
Cita esta obra
- APALaozi. (n.d.). The Tao Teh King, or the Tao and its Characteristics [Dàodé jīng]. Digital reproduction: SigPhi. https://sigphiai.com/es/works/laozi/the-tao-teh-king-or-the-tao-and-its-characteristics
- MLALaozi. The Tao Teh King, or the Tao and its Characteristics [Dàodé jīng]. Digital reproduction, SigPhi, https://sigphiai.com/es/works/laozi/the-tao-teh-king-or-the-tao-and-its-characteristics.
- ChicagoLaozi. The Tao Teh King, or the Tao and its Characteristics [Dàodé jīng]. Digital reproduction, SigPhi. https://sigphiai.com/es/works/laozi/the-tao-teh-king-or-the-tao-and-its-characteristics.
Referencia de la edición reproducida. SigPhi es la reproducción digital. Se incluyen año, editorial y traductor cuando constan; «n.d.» indica que no consta el año.
De qué trata
Ochenta y un poemas breves sobre el Tao, el camino que no se puede nombrar: gobernar sin forzar, actuar sin hacer (wu wei), y la fuerza paradójica de lo blando — el agua que vence a la piedra.
Contexto e historia
La tradición lo atribuye a Laozi, un archivero de la corte Zhou del siglo VI a. C. que, decepcionado, partió hacia el oeste y dejó el libro al guardián del paso fronterizo. Los estudiosos modernos ven más bien una compilación de los siglos IV-III a. C. Con unos cinco mil caracteres, es el fundamento del taoísmo filosófico y religioso, y uno de los libros más traducidos de la historia — su brevedad enigmática ha hecho posibles mil lecturas, del misticismo al arte de gobernar.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
2. How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!' 18. 1. When the Great Tao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy. 2. When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared. 19. 1. If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers. 2. Those three methods (of government) Thought olden ways in elegance did fail And made these names their want of worth to veil; But simple views, and courses plain and true Would selfish ends and many lusts eschew. 20. 1. When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'-- Small is the difference they display. But mark their issues, good and ill;-- What space the gulf between shall fill? What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)! 2. The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence.…