![]() ![]() First, Lau dogmatically applies a grammatical rule in this reading and neglects the fact that there are always exceptions to any grammatical regulation. These are misreadings, and puzzling in any case. ![]() ![]() It is also translated as “ is able to help the 10,000 things to be what they are in themselves, and yet he cannot do it” (Henricks 2000: 42). Lau asserts that 之 indicates fu wanwu zhi ziran 輔萬物之自然, and renders the sentence “The sage is able to help the myriad creatures to be natural but he dare not do it” (Lau 2001:164). Therefore, fu neng wei 弗能為 might read as fu neng wei zhi 弗能為之. Although both bu 不 and fu 弗 are negative adverbs, fu 弗 usually suggests an omitted objective zhi 之 after the verb negated by fu 弗. The words bu gan wei 不敢為 in received versions are replaced by fu neng wei 弗能為 or fu gan wei 弗敢為 in the bamboo and silk versions, respectively. This process is experimental and the keywords may be updated as the learning algorithm improves. These keywords were added by machine and not by the authors. They are associated in a roughly coherent system in which they support and interpenetrate each other. The author emphasizes that the theoretical aspects of Laozi’s thought should not be understood as separate or isolated. Laozi wants people to understand and be able to pursue ziran, the natural harmony in a civilized society, which is an ideal state of the world. The author asserts that the statement “Dao models itself after ziran,” puts ziran in the highest position of all values and principles. Based on an analysis of these terms and theories, this chapter proposes the reconstruction of a possible system within the Laozi’s philosophy as a methodological experiment. This chapter provides a comprehensive and coherent analysis of the central concepts and theories in the Laozi’s thought, such as ziran (naturalness), wuwei (non-action), Dao, de, and the theory of transformational oppositions. ![]()
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