Chinese edition 401 pages; 401

If they were careful at the end, as (they should be) at the
beginning, they would not so ruin them.

Therefore the sage desires what (other men) do not desire, and does
not prize things difficult to get; he learns what (other men) do not
learn, and turns back to what the multitude of men have passed by.
Thus he helps the natural development of all things, and does not dare
to act (with an ulterior purpose of his own).
The ancients who showed their skill in practising the Tao did
so, not to enlighten the people, but rather to make them simple and
ignorant.

The difficulty in governing the people arises from their having
much knowledge.

14 to 18 days before the New Moon

 A one hour inquiry and consultation that calls you to live the answer for Six days

The opening verse, with literal translation, is:

Of this subjugation we know not
what shall be the limit; and when one knows not what the limit shall
be, he may be the ruler of a state.

He who possesses the mother of the state may continue long.

The Tao that can be trodden is not the enduring and unchanging Tao.

The delusion of the people (on this point) has indeed
subsisted for a long time.

Therefore the sage is (like) a square which cuts no one (with its
angles); (like) a corner which injures no one (with its sharpness).
He is straightforward, but allows himself no license; he is bright,
but does not dazzle.
For regulating the human (in our constitution) and rendering
the (proper) service to the heavenly, there is nothing like
moderation.

It is only by this moderation that there is effected an early
return (to man's normal state).

A daily journal beginning on February 16, 2018 continuing through the year

The multitude ofmen all have enough and to spare.

Lacking any theoretical limit on possible perspectives, guiding systems of naming, we lack any limit onschemes of practical knowledge. No matter how much we advance and promote a practical guide, a way of dealingwith things, there are things we will be deficient at. To have any developed viewpoint is to leave somethingout. This, however, is not a reason to avoid language and a perspective; it is the simple result of thelimitless knowledge and limited lives.

I alone seem to have losteverything.

If Heaven and Earth
cannot make such (spasmodic) actings last long, how much less can man!

Therefore when one is making the Tao his business, those who are
also pursuing it, agree with him in it, and those who are making the
manifestation of its course their object agree with him in that; while
even those who are failing in both these things agree with him where
they fail.

Hence, those with whom he agrees as to the Tao have the happiness
of attaining to it; those with whom he agrees as to its manifestation
have the happiness of attaining to it; and those with whom he agrees
in their failure have also the happiness of attaining (to the Tao).
(But) when there is not faith sufficient (on his part), a want of
faith (in him) ensues (on the part of the others).
He who stands on his tiptoes does not stand firm; he who stretches
his legs does not walk (easily).

We begin with a cup of tea and a conversation about the I Ching  as guide and teacher.

Disgrace isbeing in a low position (after the enjoyment of favour).

It is through their not being full of themselves that
they can afford to seem worn and not appear new and complete.
The (state of) vacancy should be brought to the utmost degree,
and that of stillness guarded with unwearying vigour.

Where the Mystery is the deepest is the gate of all that is subtle and wonderful.

In that likeness toheaven he possesses the Tao.

Chuang Tzu's familiarity with and confident handling of the technical language of ancient Chinese semanticsmake it probable that he had the ancient Chinese equivalent of analytic philosophical training. It is, thus,no accident that even philosophers skeptical of the general philosophical quality of Chinese thought hold himin the highest regard. The more likely candidate as Chuang Tzu's mentor (or philosophical colleague andfriend) may be the monistically inclined dialectician Hui Shih (370-319 BC). Chuang Tzu mourns Hui Shih'sdeath as depriving him of the person on whom he sharpened his wits. Chuang Tzu's key strategy for combatingthe ancient Chinese version of realism seems to come from Hui Shih. This article will therefore start with HuiShih's theses (which are not included in ). In any case, our onlysource of information about them is Hui Shih's theory, furthermore, is crucial tounderstanding Chuang Tzu's philosophical position especially in relation to the Later Mohists.

How pure and still the Taois, as if it would ever so continue!I do not know whose son it is.

I am like an infant which has not yet smiled.

So-called 'sages' their point of view and prejudices on nature, which they then treat as anauthority. 'Those who have arrived' allegedly know to deem everything as one. Chuang Tzu does not recommend weemulate that attitude. Instead of trying to transcend and abandon our usual or conventional ways of speaking,Chuang Tzu recommends that we learn to treat them as pragmatically useful. They enable us to communicate andget things done. That is it is sensible to ask of them.