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Laozi

6th-century BC semi-legendary Chinese philosopher, founder of Taoism

Lão tử Lǎozi(c. 6th – 5th century BC) was a Chinesemonistphilosopher;also calledLao Zi,Lao Tzu,Lao Tse,orLao Tze.TheTao Te Ching( đạo đức kinh,Pinyin:Dào Dé Jīng,orDao De Jing) represents the sole document generally attributed to Laozi.

Knowingothers isintelligence;
knowingyourselfistruewisdom.
Mastering others isstrength;masteringyourselfis truepower.
There is a thing inherent andnatural,whichexistedbeforeheavenandearth.Motionless and fathomless, It standsaloneand neverchanges;It pervades everywhere and never becomes exhausted. It may be regarded as theMotherof theUniverse.I do not know itsname.If I amforcedto give it a name, I call itTao,and I name it assupreme.
He who knows does not speak; he who speaks does not know.

Quotes

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  • Those about whom you inquire have moulded with their bones into dust. Nothing but their words remain. When the hour of the great man has struck he rises to leadership; but before his time has come he is hampered in all that he attempts. I have heard that the successful merchant carefully conceals his wealth, and acts as though he had nothing—that the great man, though abounding in achievements, is simple in his manners and appearance. Get rid of your pride and your many ambitions, your affectation and your extravagant aims. Your character gains nothing for all these. This is my advice to you.

Tao Te Ching

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TheTaothat can be expressed is not the eternal Tao; Thenamethat can be defined is not the unchanging name ( đạo khả đạo, phi thường đạo; danh khả danh, phi thường danh ).
The Tao is called theGreatMother:empty yet inexhaustible, it givesbirthtoinfiniteworlds.
The Tao is like awell:
used but never used up.
It is like theeternalvoid:
filled withinfinitepossibilities.
Aleaderis best when people barely know that heexists...
Of agoodleader,whotalkslittle, when hisworkis done, his aims fulfilled, they will all say, "We did thisourselves."
Since beforetimeandspacewere, theTaois. It is beyondisandis not.
How do I know this istrue?
I look insidemyselfandsee.
Agoodtraveler has no fixedplans
and is not intent upon arriving.
A goodartistlets hisintuition
lead him wherever it wants.
Without thelaughter,there would be no Tao.
To attain knowledge, add things every day.
To attain wisdom, remove things every day.
Ajourneyof a thousand miles starts with a single step.
The mark of amoderateman isfreedomfrom his ownideas.Tolerant like thesky,all-pervading likesunlight,firm like amountain,supple like atreein thewind,he has no destination in view and makes use of anythinglifehappens to bring his way.
The Master has nopossessions.
The more he does for others, thehappierhe is.
The more he gives to others, thewealthierhe is.
TheTaonourishes by notforcing.
By not dominating, the Masterleads.
  • TheTaothat can be expressed is not the eternal Tao; Thenamethat can be defined is not the unchanging name.
    Non-existence is called the antecedent ofheavenandearth;Existence is themotherofallthings.
    From eternal non-existence, therefore, we serenely observe the mysterious beginning of theUniverse;From eternal existence we clearly see the apparent distinctions.
    These two are the same in source and become different when manifested.
    This sameness is called profundity.Infiniteprofundity is the gate whence comes the beginning of all parts of the Universe.
    • Ch. 1, as translated by Ch'u Ta-Kao (1904)
    • Also asTao called Tao is not Tao.
  • TheTaothat can be told is not theeternalTao;
    The name that can be named is not the eternal name.
    The nameless is the beginning of heaven and earth.
    The named is the mother of ten thousand things.
    Ever desireless, one can see the mystery.
    Ever desiring, one can see the manifestations.
    These two spring from the same source but differ in name;
    this appears as darkness.
    Darknesswithin darkness.
    The gate to allmystery.
    • Ch. 1, Gia-Fu Feng & Jane English (1972)
  • The tao that can be told
    is not the eternal Tao
    The name that can be named
    is not the eternal Name.
    The unnameable is the eternally real.
    Naming is the origin
    of all particular things.
    Free from desire, you realize the mystery.
    Caught in desire, you see only the manifestations.
    Yet mystery and manifestations
    arise from the same source.
    This source is called darkness.
    Darkness within darkness.
    The gateway to allunderstanding.
  • The tao that can be described
    is not the eternal Tao.
    The name that can be spoken
    is not the eternal Name.
    The nameless is the boundary of Heaven and Earth.
    The named is the mother of creation.
    Freed from desire, you can see the hidden mystery.
    By having desire, you can only see what is visibly real.
    Yet mystery and reality
    emerge from the same source.
    This source is called darkness.
    Darkness born from darkness.
    The beginning of all understanding.
  • The way you can go
    isn't the real way.
    The name you can say
    isn't the real name.
    Heaven and earth
    begin in the unnamed:
    name's the mother
    of the ten thousand things.
    So the unwanting soul
    sees what's hidden,
    and the ever-wanting soul
    sees only what it wants.
    Two things, one origin,
    but different in name,
    whose identity is mystery.
    Mystery of all mysteries!
    The door to the hidden.
  • Awaycan be aguidebut not afixed path
    namescan begivenbut notpermanent labels
    Nonbeingis called thebeginning of heaven and earth
    beingis called themother of all things
    Alwayspassionlesstherebyobserve the subtle
    everintenttherebyobserve the apparent
    These two come from thesame sourcebut differ in name
    both are consideredmysteries
    Themystery of mysteriesis thegateway of marvels
  • The Tao is teachable,
    yet understanding my words
    is not the same as following the Tao.
    The guidance is describable,
    yet knowing the description
    is not the same as following the guidance.
    Non-Being guides to the origin of Heaven and Earth.
    Being guides to the mother of all particular things.
    Thus, through the guidance of Non-Being,
    you can observe the beginning;
    through the guidance of Being,
    you can observe the returning.
    Non-Being and Being come out concurrently,
    but point to different directions;
    both together can be called the mysterious transforming power.
    They constantly transform into each other,
    and form the gateways for all wonderful things.
    • Chapter 1, translated by Yuhui Liang
  • A violent wind does not outlast the morning; a squall of rain does not outlast the day. Such is the course of Nature. And if Nature herself cannot sustain her efforts long, how much less can man!
  • The Tao is like a well:
    used but never used up.
    It is like the eternal void:
    filled with infinite possibilities.

    It is hidden but always present.
    I don't know who gave birth to it.
    It is older thanGod.

    • Ch. 4, as interpreted by Stephen Mitchell (1992)
  • The Tao works like the greatest fountain,
    it functions perfectly and never overflows.
    All things spray out from it and return into it,
    it seems to be the origin of them.
    It blunts the sharpness of the powerful,
    untangle the knot of the powerless;
    softens the glare of the noble,
    and stays with the humble.
    Oh, it is hidden so deep that it seems not existing.
    I do not know its source,
    but I know it is the source of the Heavenly God.
    • Chapter 4, translated by Yuhui Liang
  • The Tao is like a bellows:
    it is empty yet infinitely capable.
    The more you use it, the more it produces;
    the more you talk of it, the less you understand.
  • The love of Heaven and Earth is impartial,
    and they demand nothing from the myriad things.
    The love of the sages is impartial,
    and they demand nothing from the people.
    The cooperation between Heaven and Earth
    is much like how a bellows works!
    Within the emptiness there is limitless potential;
    in moving, it keeps producing without end.
    Complaining too much only leads to misfortune.
    It is better to stay in the center of serenity.
    • Chapter 5, translated by Yuhui Liang
  • Theuniverseis deathless; Is deathless because, having no finiteself,it stays infinite. A sound man by not advancing himself stays the further ahead of himself, Bynot confining himself to himselfsustains himself outside himself: By never being anendin himself he endlessly becomes himself.
    • Ch. 7
  • Thirty spokesuniteat the single hub;
    It is the empty space which makes the wheel useful.
    Mold clay to form a bowl;
    It is the empty space which makes the bowl useful.
    Cut out windows and doors;
    It is the empty space which makes the room useful.
    • Ch. 11
  • Because the eye gazes but can catch no glimpse of it,
    It is called elusive.
    Because the ear listens but cannot hear it,
    It is called the rarefied.
    Because the hand feels for it but cannot find it,
    It is called the infinitesimal.
    These three, because they cannot be further scrutinized,
    Blend into one,
    Its rising brings no light;
    Its sinking, no darkness.
    Endless the series of things without name
    On the way back to where there is nothing.
    They are called shapeless shapes;
    Forms without form;
    Are called vague semblance.
    Go towards them, and you can see no front;
    Go after them, and you see no rear.
    Yet by seizing on the Way that was
    You can ride the things that are now.
    For to know what once there was, in the Beginning,
    This is called the essence of the Way.
    • Ch. 14, translated by Arthur Waley, 1934
  • Aleaderis best whenpeoplebarely know that he exists, not so good when people obey and acclaim him, worst when they despise him.Fail to honor people, They fail to honor you.But of a good leader, who talks little, when his work is done, his aims fulfilled, they will all say, "We did this ourselves."
    • Ch. 17
  • A longer paraphrase of this quotation, with modern embellishments, is often attributed to Laozi: see "Misattributed" below.
  • Since beforetimeandspacewere,
    theTaois.
    It is beyondisandis not.
    How do I know this is true?
    I look inside myself and see.
    • Ch. 21, as interpreted by Stephen Mitchell (1992)
  • Therefore the Sage embraces the One,
    And becomes the model of the world.
    He does not reveal himself,
    And is therefore luminous.
    He does not justify himself,
    And is therefore far-famed.
    He does not boast himself,
    And therefore people give him credit.
    He does not pride himself,
    And is therefore the ruler among men.
    It is because he does not contend
    That no one in the world can contend against him.
  • There is a thing inherent and natural,
    Which existed beforeheavenandearth.
    Motionless and fathomless,
    It stands alone and never changes;
    It pervades everywhere and never becomes exhausted.
    It may be regarded as theMotherof theUniverse.
    I do not know itsname.If I am forced to give it a name, I call itTao,and I name it as supreme.
  • Agoodtraveler has no fixed plans
    and is not intent upon arriving.
    A goodartistlets hisintuition
    lead him wherever it wants.
    A good scientist has freed himself of concepts
    and keeps his mind open to what is.

    Thus the Master is available to all people
    and doesn't reject anyone.
    He is ready to use all situations
    and doesn't waste anything.
    This is called embodying the light.

    • Ch. 27, as interpreted by Stephen Mitchell (1992)
    • Variants:
    • A good traveller has no fixed plan and is not intent on arriving.
      • As quoted inIn Search of King Solomon's Mines‎(2003) by Tahir Shah, p. 217
    • A true traveller has no fixed plan, and is not intent on arriving.
  • Knowing others isintelligence;
    knowing yourself is truewisdom.
    Mastering others isstrength;mastering yourself is truepower.
    • Ch. 33, as interpreted by Stephen Mitchell (1992)
    • Variant translation byLin Yutang:"He who knows others is learned; he who knows himself is wise".
  • Scholars of the highest class, when they hear about theTao,take it and practice it earnestly.
    Scholars of the middle class, when they hear of it, take it half earnestly.
    Scholars of the lowest class, when they hear of it, laugh at it.
    Without thelaughter,there would be no Tao.
    • Ch. 41
  • He who knows that enough is enough will always have enough.
    • Ch. 46
  • By letting it go it all gets done. Theworldis won by those who let it go. But when you try and try, the world is beyond the winning.

*To attain knowledge, add things every day.
To attain wisdom, remove things every day.

    • Ch. 48
  • Block the passages, shut thedoors,
    And till the end your strength shall not fail.
    Open up the passages, increase your doings,
    And till your last day no help shall come to you.
  • He whoknowsdoes not speak; he whospeaksdoes not know.
    • Ch. 56
  • The more prohibitions that are imposed on people,
    The poorer the people become.
    The more laws and regulations that exist,
    The more thieves and brigands appear.
    The more laws and order are made prominent,
    the more thieves and robbers there will be.
    • Ch. 57
    • Variant translation: The more prohibitions there are, the poorer the people will be.
  • Thiên lí chi hành thủy ô túc hạ.
    • Qiān lǐ zhī xíng shǐ yú zú xià.
    • A journey of a thousandlistarts with a single step.
      • Ch. 64, line 12
    • Variant translations:
    • A journey of a thousand [miles] starts with a single step.
    • A journey of a thousand miles started with a first step.
    • A thousand-mile journey starts from your feet down there.
      • As translated by Dr. Hilmar Klaus
    • Every journey begins with a single step.
  • Governing a large country is like frying a small fish.
    • Ch. 60
  • When men lack a sense of awe, there will be disaster.
  • People starved because the ruler taxed too heavily.
  • People are difficult to be ruled,
    Because the ruler governs with personal desire and establishes too many laws to confuse the people.
    • Ch. 75
  • Wise men don't need to prove their point;
    men who need to prove their point aren't wise.
    The Master has no possessions.
    The more he does for others, thehappierhe is.
    The more hegivesto others, thewealthierhe is.
    The Tao nourishes by not forcing.
    By not dominating, the Master leads.
    • Ch. 81 as interpreted by Stephen Mitchell (1992)
  • Truthful words are not fancy;
    fancy words are not truthful.
    The good are not argumentative;
    the argumentative are not quite good.
    The wise know the truth not by storing up knowledge;
    those who focus on storing up knowledge do not know the truth.
    The sage does not hoard for herself.
    The more she helps others,
    the richer life she lives.
    The more she gives to others,
    the more abundance she realizes.
    The Tao of heaven benefits all beings without harming anyone.
    The Tao of the sage assists the people without competing with anyone.
    • Chapter 81, translated by Yuhui Liang


Disputed

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  • The mark of a moderate man
    isfreedomfrom his ownideas.
    Tolerant like thesky,
    all-pervading likesunlight,
    firm like amountain,
    supple like atreein thewind,
    he has no destination in view
    and makes use of anything
    life happens to bring his way.
    • Ch. 59 as interpreted by Stephen Mitchell (1992)
  • Nothing that can be said in words is worth saying.
    • Various attributions[1]


Misattributed

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  • I am not at all interested in immortality, only in the taste of tea.
    • FromLu Tong(also spelled as Lu Tung)
  • Kindness in words creates confidence. Kindness in thinking creates profoundness. Kindness in giving creates love.
    • Attributed to Laozi in self-help books and on social media, this quotation is of unknown origin and date.
  • What I hear, I forget. What I say, I remember. What I do, I understand.
    • This quotation has also been misattributed to Confucius.
      • Tell me and I [will] forget. Show me and I [will] remember. Involve me and I [will] understand.
      • Bất văn bất nhược văn chi, văn chi bất nhược kiến chi, kiến chi bất nhược tri chi, tri chi bất nhược hành chi; học chí ô hành chi nhi chỉ hĩ
  • Life is a series of natural and spontaneous changes. Don't resist them – that only creates sorrow. Let reality be reality. Let things flow naturally forward in whatever way they like.
    • This quotation's origin is actually unknown, however it is not found in the Dao De Jing.
      • Sinh mệnh thị nhất liên xuyến đích tự phát đích tự nhiên biến hóa. Nghịch lưu nhi động chỉ hội đồ tăng thương bi. Tiếp thụ hiện thật, vạn vật tự nhiên tuần trứ quy luật phát triển.
  • Care about people's approval and you will be their prisoner.
    • Also: "Care about what other people think and you will always be their prisoner"
    • Also: "If you care what people think, you will always be their prisoner"
      • Appears in Stephen Mitchell'srendering into EnglishofTao Te Chingchapter 9; but this is an interpretation of Mitchell's which does not appear in the original text or other recognized English translations. Repeated without attribution in Gilliland,Hide Your Goat,a positive thinking book published in 2013.
  • When I am anxious it is because I am living in the future. When I am depressed it is because I am living in the past.
    • Attributed to "Jimmy R." inDays of Healing, Days of Joy(1987)[2]
  • "Go to the people. Live with them. Learn from them. Love them. Start with what they know. Build with what they have.With the best leaders when the work is done, the task accomplished, the people will say, "We have done this ourselves."
    • Only the final bold section is connected to Laozi (see Ch. 17 ofTao Te Chingabove). The origin of the added first section is unclear.
  • An ant on the move does more than a dozing ox
    • This is actually a Mexican proverb[3]
  • Be careful what you water your dreams with. Water them with worry and fear and you will produce weeds that choke the life from your dream. Water them with optimism and solutions and you will cultivate success. Always be on the lookout for ways to turn a problem into an opportunity for success. Always be on the lookout for ways to nurture your dream.
    • This is actually a quote from a 2004 book by Aileen Miga and Janice Hughes calledInspired Wealth: Financial Leadership for the 21st Century,page 44.The misattribution has been attested since at least 2006.[4]

Quotes about Laozi

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We believe that the Daoist tradition started as a response to the excesses ofcivilization.That was Lao Tzu's deal anyway. ~Oliver Benjamin
The Chinaman is not the issue here, Dudes. The issue is that theTao Te Chingis the perfect expression of Taoism’swu weioflife,or in the parlance ofHuston Smith,a life of creative quietude in which “the conscious mind must relax, stop standing in its ownlight,let go” so that it can flow with theTao(or Way) of theuniverse.~Dude De Ching
  • According to religious scholarHuston Smith,Taoismhas only one basic text, theTao Te Ching(or, in English,The Way and Its Power), a slim volume that, as Smith says, can be read in half an hour or a lifetime.Legend has it that a Chinaman by the name ofLao Tzuone day said "Enough!" (loosely translated from the Chinese), hopped on a water buffalo (possibly with rust coloration), and started heading a-way out west to Tibet.
    On his way out, someone stopped Lao Tzu and asked if he would write down the tenets of hisethosbefore leaving town. Being a lazy man, Lao Tzu lodged his water buffalo against an abutment long enough to write the Tao Te Ching's 81 short verses. When finished, he kicked his water buffalo into gear and, tossing his ringer to the man, rode off into the misty horizon of legend andmyth.
    Regardless of whether the legend is true, or whether Lao Tzu even really existed, the Chinaman is not the issue here, Dudes.The issue is that theTao Te Chingis the perfect expression of Taoism'swu weioflife,or in the parlance of Huston Smith, a life of creative quietude in which "the conscious mind must relax, stop standing in its ownlight,let go "so that it can flow with theTao(or Way) of theuniverse.
  • Lao-tse may be regarded as the deepest thinker of Chinese antiquity.
  • Helpmeat too, contrasta toga, his fiery goosemother, laotsey taotsey, woman who did, he tell princes of the age about.You sound on me, judges! Suppose we brisken up. Kings! Meet the Mem, Avenlith, all viviparous out of couple of lizards. She just as fenny as he is fulgar. How laat soever her latest still her sawlogs come up all standing.Psing a psalm of psexpeans, apocryphul of rhyme! His cheekmole of allaph foriverever her allinall and his Quran never teach it her the be the owner of thyself.
  • My father's favorite book was a copy of Lao Tzu, and seeing it in his hands a lot, I as a kid got interested. Of course, it's very accessible to a kid, it's short, it's kind of like poetry, it seems rather simple. And so I got into that pretty young, and obviously found something that I wanted, and it got very deep into me.
  • I think Lao Tse would course you have to act in order to be alive. You do things, and all craft, all skill, all art is action, but I think what the difference is with weaving, the very good weaver-the weavers who know their craft so thoroughly that it is part of them-does it without any fuss, without hard work. It is easy. It is not so much in that case action against non-action-that's more with political choices and things like that. It's whether the work is hard or the work is easy. Lao Tse says, "If you're on the way, if you're following Tao, all work is easy." It becomes part of you, you do it naturally, and then you do it right. Whatever it is it comes right, of course, that's Zen, the whole idea. You make one brush stroke and if it isn't right, it just isn't right, but if it's right, it's perfectly right. It's all mystical, the underlying mysticism, and it's all outlook, but it's also true, you know, when you know your craft perfectly well, when you really know what you're doing, then it's easy, and it's a pleasure.
  • If there is one book in the whole of Oriental literature which one should read above all the others, it is, in my opinion, Laotse'sBook of Tao.If there is one book that can claim to interpret for us the spirit of the Orient, or that is necessary to the understanding of characteristic Chinese behaviour, including literally "the ways that are dark," it is theBook of Tao.For Laotse's book contains the first enunciated philosophy of camouflage in the world;it teaches thewisdomof appearingfoolish,thesuccessof appearing tofail,thestrengthofweaknessand the advantage of lying low, the benefit of yielding to your adversary and the futility of contention for power.It accounts in fact for any mellowness that may be seen in Chinese social and individual behaviour. If one reads enough of this Book, one automatically acquires the habit and ways of the Chinese. I would go further and say that if I were asked what antidote could be found in Oriental literature and philosophy to cure this contentious modern world of its inveterate belief in force and struggle for power, I would name this book of "5,000 words" written some 2,400 years ago. For Laotse (born about 570 B.C.) has the knack of making Hitler and other dreamers of world mastery appear foolish and ridiculous. The chaos of the modem world, I believe, is due to the total lack of a philosophy of the rhythm of life such as we find in Laotse and his brilliant discipleChuangtse,or anything remotely resembling it. And furthermore,if there is one book advising against the multifarious activities and futile busyness of the modern man, I would again say it is Laotse'sBook of Tao.It is one of the profoundest books in the world's philosophy.
    • Lin Yutang,The Wisdom of China and India(New York: Random House, 1942), "Laotse, the Book of Tao (The Tao Teh Ching) ", Introduction, p. 579
  • Laotse packs his oracular wisdom into five thousand words of concentrated brilliance. No thinker ever wrote fewer words to embody a whole philosophy and had as much influence upon the thought of a nation.
    • Lin Yutang,From Pagan to Christian(Cleveland and New York: World Publishing, 1959), Ch. 4: "The Peak of Mount Tao", pp. 107–108
  • The oldest known Chinese sage is Lao-Tze, the founder of Taoism. "Lao Tze" is not really a proper name, but means merely "the old philosopher."He was (according to tradition) an older contemporary ofConfucius,and his philosophy is to my mind far more interesting. He held that every person, every animal, and every thing has a certain way or manner of behaving which is natural to him, or her, or it, and that we ought to conform to this way ourselves and encourage others to conform to it. "Tao"means" way, "but used in a more or lessmysticalsense, as in the text: "I am the Way and theTruthand theLife."I think he fancied thatdeathwas due to departing from the "way," and that if we all lived strictly according tonaturewe should be immortal, like the heavenly bodies.
    • Bertrand Russell,inThe Problem of China(1922), Ch. XI - Chinese and Western Civilization Contrasted
  • The greatest achievement of humanity is not its works of art, science, or technology, but the recognition of its own dysfunction, its own madness. In the distant past, this recognition already came to a few individuals. A man calledGautama Siddhartha,who lived 2,600 years ago in India, was perhaps the first who saw it with absolute clarity. Later the titleBuddhawas conferred upon him. Buddha means “the awakened one.” At about the same time, another of humanity's early awakened teachers emerged in China. His name wasLao Tzu.He left a record of his teaching in the form of one of the most profound spiritual books ever written, theTao Te Ching.To recognize one's own insanity, is of course, the arising of sanity, the beginning of healing and transcendence.
  • Lao Tzu was able to teach the Tao because he not only could let the Tao guide him and have direct experience of the Tao, but also was able to introduce and utilize the powerful coupling concepts of Non-Being and Being to describe and teach the Tao, so that he knew what he taught and knew how to teach for sure. And this is the main reason for Lao Tzu to be the greatest teacher of the Tao in the history.
    • Yuhui Liang, inTao Te Ching: The English Version That Makes Good Sense(2018), p. 121

See also

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Social and political philosophers
Classic Aristotle•Marcus Aurelius•Chanakya•Cicero•Confucius•Mozi•Laozi•Mencius•Mozi•Plato•Plutarch•Polybius•Seneca the Younger•Socrates•Sun Tzu•Thucydides•Xenophon•Xun Zi
Conservative de Benoist•Bolingbroke•Bonald•Burke•Burnham•Carlyle•Coleridge•Comte•Cortés•Durkheim•Dávila•Evola•Fichte•Filmer•Galton•Gentile•Hegel•Heidegger•Herder•Hobbes•Hoppe•Hume•de Jouvenel•Jünger•Kirk•von Kuehnelt-Leddihn•Land•de Maistre•Mansfield•Mosca•Oakeshott•Ortega•Pareto•Peterson•Santayana•Schmitt•Scruton•Sowell•Spengler•Strauss•Taine•Tocqueville•Vico•Voegelin•Weaver•Yarvin
Liberal Arendt•Aron•Bastiat•Beccaria•Bentham•Berlin•Boétie•Camus•Condorcet•Constant•Dworkin•Emerson•Erasmus•Franklin•Fukuyama•Hayek•Jefferson•Kant•Locke•Machiavelli•Madison•Maine•Mill•Milton•Mencken•Mises•Montaigne•Montesquieu•Nietzsche•Nozick•Ortega•Popper•Rand•Rawls•Rothbard•Sade•Schiller•Simmel•Smith•Spencer•Spinoza•de Staël•Stirner•Thoreau•Tocqueville•Tucker•Voltaire•Weber•Wollstonecraft
Religious al-Ghazali•Ambedkar•Augustine of Hippo•Aquinas•Augustine•Aurobindo•Calvin•Chesterton•Dante•Dayananda•Dostoyevsky•Eliade•Gandhi•Girard•Gregory•Guénon•Jesus•John of Salisbury•Jung•Kierkegaard•Kołakowski•Lewis•Luther•Maimonides•Malebranche•Maritain•More•Muhammad•Müntzer•Niebuhr•Ockham•Origen•Philo•Pizan•Qutb•Radhakrishnan•Shariati•Solzhenitsyn•Taylor•Teilhard de Chardin•Tertullian•Tolstoy•Vivekananda•Weil
Socialist Adorno•Aflaq•Agamben•Badiou•Bakunin•Baudrillard•Bauman•Bernstein•Butler•Chomsky•de Beauvoir•Debord•Deleuze•Dewey•Du Bois•Engels•Fanon•Foucault•Fourier•Fromm•Godwin•Goldman•Gramsci•Habermas•Kropotkin•Lenin•London•Luxemburg•Mao•Marcuse•Marx•Mazzini•Negri•Owen•PaineRorty•Rousseau•Russell•Saint-Simon•Sartre•Skinner•Sorel•Trotsky•Walzer•Deng•Žižek


References

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  1. ↑McGuirk, Kevin. “‘[T]He Apple an Apple’: Ammons, Bloom, and ‘the Ten Thousand Things’—with Emerson and Lao Tzu.” Journal of Modern Literature 44, no. 1 (2020): 77–95.https://www.jstor.org/stable/10.2979/jmodelite.44.1.05.
  2. ↑Jean Howarth; Mike Walton (1995).Moments of Reflection.Heinemann Educational Publishers.
  3. ↑Fayek S. Hourani, Daily Bread for Your Mind and Soul: A Handbook of Transcultural Proverbs and Sayings.
  4. ↑Gudmundur O. Sigurdarson.The first step: a peek at the real world.
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Chinese versions

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  • Comparison ChartChinese characters with PinYin spellings of the Wang Bi, HeShang Gong, Mawangdui A and B, Guodian texts.
  • Bamboo slips of the Guodian textPhotographs of the Guodian Bamboo Slips with modern equivalents of the Chinese characters, PinYin and Wade Giles spellings, and English definitions.
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