Tao Te Ching [NOOK Book]

Overview


Tao (the Way) is one of the most profound and influential of the world's spiritual traditions, and the Tao Te Ching (The Book of the Way and Its Virtue) has left its imprint on Far Eastern philosophy, art, and literature for over two thousand years. This classic of meditative insight was an important influence on Buddhist thought. Its key tenet is wu-wei, naturalness and simplicity, a mystical path of spontaneity and noninterference that fosters individuality and spiritual ...
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Tao Te Ching

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Overview


Tao (the Way) is one of the most profound and influential of the world's spiritual traditions, and the Tao Te Ching (The Book of the Way and Its Virtue) has left its imprint on Far Eastern philosophy, art, and literature for over two thousand years. This classic of meditative insight was an important influence on Buddhist thought. Its key tenet is wu-wei, naturalness and simplicity, a mystical path of spontaneity and noninterference that fosters individuality and spiritual freedom.
Although Taoism has declined in importance as a formal religion, its spirit of harmony and peace not only permeates art and life in the East but also continues to animate New Age consciousness in the West. This high-quality, inexpensive edition of the authoritative Legge translation will prove invaluable to seekers of enlightenment, students of Eastern religion and thought, and general readers.

The most accessible and authoritative English translation of the ancient Chinese classic. Offers the essence of each word and makes Lao Tzu's teaching alive.

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Editorial Reviews

Library Journal
Based on contemporaneous texts discovered by archeologists in China in the last 20 years, this new translation of the Te-tao Ching is very readable and enjoyable yet at the same time meticulously researched and accurate. It has a clear introduction, extensive commentary, and complete notes. A library wanting complete holdings on Chinese philosophy should surely consider this first of a five-volume series on Chinese classics that will appear in the next years. Otherwise, it will suffice to have translations of Lao-Tzu, the Tao (The Way), and/or the Tao-Te Ching by some or all of its past translators, including Stephen Mitchell, Wing-Tsit Chan, H.B. Crill, Witter Byner, Feng and English, Arthur Waley, Lin Yutang, and James Legge.-- Kitty Chen Dean, Nassau Coll., Garden City, N.Y.
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Product Details

  • ISBN-13: 9780486111841
  • Publisher: Dover Publications
  • Publication date: 2/2/2012
  • Series: Dover Thrift Editions
  • Sold by: Barnes & Noble
  • Format: eBook
  • Pages: 112
  • Sales rank: 337,788
  • File size: 974 KB

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Tao Te Ching


By Lao Tzu, WILLIAM KAUFMAN, James Legge

Dover Publications, Inc.

Copyright © 1997 Dover Publications, Inc.
All rights reserved.
ISBN: 978-0-486-11184-1


CHAPTER 1

PART I.


Ch. 1. 1. The Tâo that can be trodden is not the enduring and unchanging Tâo. The name that can be named is not the enduring and unchanging name.

2. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things.

3.

Always without desire we must be found, If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.

4. Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful.

[TEXT NOT REPRODUCIBLE IN ASCII], 'Embodying the Tâo.' The author sets forth, as well as the difficulty of his subject would allow him, the nature of the Tâo in itself, and its manifestation. To understand the Tâo one must be partaker of its nature.

Par. 3 suggests the words of the apostle John, 'He that loveth not knoweth not God; for God is love.' Both the Tâo, Lâo-3ze's ideal in the absolute, and its Teh, or operation, are comprehended in this chapter, the latter being the Tâo with the name, the Mother of all things.


2. I. All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.

2. So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another.

3. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.

4. All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement).

The work is done, but how no one can see;
'Tis this that makes the power not cease to be.


[TEXT NOT REPRODUCIBLE IN ASCII], 'The Nourishment of the Person.' But many of Ho-shang Kung's titles are more appropriate than this.

The chapter starts with instances of the antinomies, which suggest to the mind each of them the existence of its corresponding opposite; and the author finds in them an analogy to the 'contraries' which characterize the operation of the Tâo, as stated in chapter 40. He then proceeds to describe the action of the sage in par. 3 as in accordance with this law of contraries; and, in par. 4, that of heaven and earth, or what we may call nature, in the processes of the vegetable world.

Par. 2 should be rhymed, but I could not succeed to my satisfaction in the endeavour to rhyme it. Every one who can read Chinese will see that the first four members rhyme. The last two rhyme also, the concluding [TEXT NOT REPRODUCIBLE IN ASCII] being pronounced so;—see the Khang-hsî dictionary in voc.

3. 1. Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder.

2. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones.

3. He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal.

[TEXT NOT REPRODUCIBLE IN ASCII], 'Keeping the People at Rest.' The object of the chapter is to show that government according to the Tâo is unfavourable to the spread of knowledge among the people, and would keep them rather in the state of primitive simplicity and ignorance, thereby securing their restfulness and universal good order. Such is the uniform teaching of Lâo-[??]ze and his great follower Kwang-[??]ze, and of all Taoist writers.

4. 1. The Tâo is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things!

2. We should blunt our sharp points, and unravel the complications of things; we should attèmper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the T âo is, as if it would ever so continue!

3. I do not know whose son it is. It might appear to have been before God.


[TEXT NOT REPRODUCIBLE IN ASCII], 'The Fountainless.' There is nothing before the Tâo; it might seem to have been before God. And yet there is no demonstration by it of its presence and operation. It is like the emptiness of a vessel. The second character = [TEXT NOT REPRODUCIBLE IN ASCII];—see Khang-hsî on the latter. The practical lesson is, that in following the Tâo we must try to be like it.


5. I. Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with.

2. May not the space between heaven and earth be compared to a bellows?

'Tis emptied, yet it loses not its power;
'Tis moved again, and sends forth air the more.
Much speech to swift exhaustion lead we see;
Your inner being guard, and keep it free.


[TEXT NOT REPRODUCIBLE IN ASCII], 'The Use of Emptiness.' Quiet and unceasing is the operation of the Tâo, and effective is the rule of the sage in accordance with it.

The grass-dogs in par. I were made of straw tied up in the shape of dogs, and used in praying for rain; and afterwards, when the sacrifice was over, were thrown aside and left uncared for. Heaven and earth and the sages dealt so with all things and with the people; but the illustration does not seem a happy one. Both Kwang-[??]ze and Hwâi-nan mention the grass-dogs. See especially the former, XIV, 25 a, b. In that Book there is fully developed the meaning of this chapter. The illustration in par. 2 is better. The Chinese bellows is different to look at from ours, but the principle is the same in the construction of both. The par. concludes in a way that lends some countenance to the later Tâoism's dealing with the breath.

6. The valley spirit dies not, aye the same;
The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain.


[TEXT NOT REPRODUCIBLE IN ASCII], 'The Completion of Material Forms.' This title rightly expresses the import of this enigmatical chapter; but there is a foundation laid in it for the development of the later Taoism, which occupies itself with the prolongation of life by the management of the breath ([TEXT NOT REPRODUCIBLE IN ASCII]) or vital force.

'The valley' is used metaphorically as a symbol of 'emptiness' or 'vacancy;' and 'the spirit of the valley' is the something invisible, yet almost personal, belonging to the Tâo, which constitutes the Teh [TEXT NOT REPRODUCIBLE IN ASCII] in the name of our King. 'The spirit of the valley' has come to be a name for the activity of the Tâo in all the realm of its operation. 'The female mystery' is the Tâo with a name of chapter 1, which is 'the Mother of all things.' All living beings have a father and mother. The processes of generation and production can hardly be imaged by us but by a recognition of this fact; and so Lâo-[??]ze thought of the existing realm of nature—of life—as coming through an evolution (not a creation) from the primal air or breath, dividing into two, and thence appearing in the forms of things, material and immaterial. The chapter is found in Lieh-[??]ze (I, 1 b) quoted by him from a book of Hwang-Tî; and here Lâo-[??]ze has appropriated it, and made it his own.


7. 1. Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure.

2. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?


[TEXT NOT REPRODUCIBLE IN ASCII], 'Sheathing the Light.' The chapter teaches that one's best good is realised by not thinking of it, or seeking for it. Heaven and earth afford a pattern to the sage, and the sage affords a pattern to all men.


8. 1. The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tâo.

2. The excellence of a residence is in (the suitability of) the place; that of the mind is in abysmal stillness; that of associations is in their being with the virtuous; that of government is in its securing good order; that of (the conduct of) affairs is in its ability; and that of (the initiation of) any movement is in its timeliness.

3. And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him.


[TEXT NOT REPRODUCIBLE IN ASCII], 'The Placid and Contented Nature.' Water, as an illustration of the way of the Tâo, is repeatedly employed by Lâo-[??]ze.

The various forms of what is excellent in par. 2 are brought forward to set forth the more, by contrast, the excellence of the humility indicated in the acceptance of the lower place without striving to the contrary.


9. 1. It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness.

2. When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogancy, this brings its evil on itself. When the work is done, and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven.

[TEXT NOT REPRODUCIBLE IN ASCII]; but I cannot give a satisfactory rendering of this title. The teaching of the chapter is, that fulness and complacency in success are contrary to the Tâo.

The first clauses of the two sentences in par. 1, [TEXT NOT REPRODUCIBLE IN ASCII], are instances of the 'inverted' style not uncommon in the oldest composition. 'The way of Heaven' = 'the Heavenly Tâo' exemplified by man.


10. 1. When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw.

2. In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge?

3. (The Tâo) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tâo).


[TEXT NOT REPRODUCIBLE IN ASCII], 'Possibilities.' This chapter is one of the most difficult to understand and translate in the whole work. Even Hsî was not able to explain the first member satisfactorily. The text of that member seems well supported; but I am persuaded the first clause of it is somehow corrupt.

The whole seems to tell what can be accomplished by one who is possessed of the Tâo. In par. 3 he appears free from all self-consciousness in what he does, and of all self-satisfaction in the results of his doing. The other two paragraphs seem to speak of what he can do under the guidance of the Tâo for himself and for others. He can by his management of his vital breath bring his body to the state of Tâoistic perfection, and keep his intelligent and animal souls from being separated, and he can rule men without purpose and effort. 'The gates of heaven' in par. 2 is a Tâoistic phrase for the nostrils as the organ of the breath;—see the commentary of Ho-shang Kung.


11. The thirty spokes unite in the one nave; but it is on the empty space (for the axle), that the use of the wheel depends. Clay is fashioned into vessels; but it is on their empty hollowness, that their use depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the empty space (within), that its use depends. Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that for (actual) usefulness.

[TEXT NOT REPRODUCIBLE IN ASCII], 'The Use of what has no Substantive Existence.' The three illustrations serve to set forth the freedom of the Tâo from all pre-occupation and purpose, and the use of what seems useless.


12. 1.

Colour's five hues from th' eyes their sight will take;
Music's five notes the ears as deaf can make;
The flavours five deprive the mouth of taste;
The chariot course, and the wild hunting waste
Make mad the mind; and objects rare and strange,
Sought for, men's conduct will to evil change.


2. Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.


[TEXT NOT REPRODUCIBLE IN ASCII], 'The Repression of the Desires.' Government in accordance with the Tâo seeks to withdraw men from the attractions of what is external and pleasant to the senses and imagination, and to maintain the primitive simplicity of men's ways and manners. Compare chap. 2. The five colours are Black, Red, Green or Blue, White, and Yellow; the five notes are those of the imperfect Chinese musical scale, our G, A, B, D, E; the five tastes are Salt, Bitter, Sour, Acrid, and Sweet.

I am not sure that Wang Pî has caught exactly the author's idea in the contrast between satisfying the belly and satisfying the eyes; but what he says is ingenious: 'In satisfying the belly one nourishes himself; in gratifying the eyes he makes a slave of himself.'


13. 1. Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind).

2. What is meant by speaking thus of favour and disgrace? Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) leads to the apprehension (of losing it), and the losing it leads to the fear of (still greater calamity) :—this is what is meant by saying that favour and disgrace would seem equally to be feared.

And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to great calamity is my having the body (which I call myself); if I had not the body, what great calamity could come to me?

3. Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who would administer it with the love which he bears to his own person may be entrusted with it.


[TEXT NOT REPRODUCIBLE IN ASCII], 'Loathing Shame.' The chapter is difficult to construe, and some disciples of Hsi had to ask him to explain it as in the case of ch. 10. His remarks on it are not to my mind satisfactory. Its object seems to be to show that the cultivation of the person according to the Tâo, is the best qualification for the highest offices, even for the government of the world. Par. 3 is found in Kwang-[??]ze (XI, 18 b) in a connexion which suggests this view of the chapter. It may be observed, however, that in him the position of the verbal characters in the two clauses of the paragraph is the reverse of that in the text of Ho-shang Kung, so that we can hardly accept the distinction of meaning of the two characters given in his commentary, but must take them as synonyms. Professor Gabelentz gives the following version of Kwang-[??]e: 'Darum, gebraucht er seine Person achtsam in der Verwaltung des Reiches, so mag man ihm die Reichsgewalt anvertrauen; ... liebend (schonend) ... übertragen.'


(Continues...)

Excerpted from Tao Te Ching by Lao Tzu, WILLIAM KAUFMAN, James Legge. Copyright © 1997 Dover Publications, Inc.. Excerpted by permission of Dover Publications, Inc..
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Customer Reviews

Average Rating 4
( 137 )
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4 Star

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(21)

2 Star

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See All Sort by: Showing 1 – 20 of 139 Customer Reviews
  • Anonymous

    Posted July 8, 2006

    Not the best translation

    I was very disappointed after bringing this book home. Not only does the author provide you with a pre-packaged understandings and assumptions ripe for today's 'spiritualist' culture, but the translation itself is troublesome. It is clear that this author's own interpretation of the 'tao' comes ringing all too clear through the translation. Moreover, I found the change of pronouns to 'she' and 'her' as suspect, suggesting to me that other non-PC aspects of this work might also be edited out. Just give me the translation as acurately as possible. I rated this 'disappointing' though not a complete loss.

    20 out of 27 people found this review helpful.

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  • Anonymous

    Posted April 23, 2005

    The Perfect Book that can be reviewed is not the Perfect Book!

    This was the first time I ever studied the classic of philosophy, the 'Tao Te Ching.' The notes by Yi-Ping Ong are exceedingly helpful, especially considering that I am a silly Westerner that is positively ignorant about Chinese history and culture. Her introduction was also extremely enlightening and allowed even a novice to grasp the major principles of Lao Tzu's philosophy. The translation by Charles Muller was easy to understand (but I cannot compare it to other translations). An excellent book and a truly wondrous philosophy! I wish I could give it an infinite number of stars! To paraphrase the Master: the perfect book that can be reviewed is not the perfect book! This book is simply TOO good for a mere five stars!!!

    12 out of 14 people found this review helpful.

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  • Anonymous

    Posted April 18, 2008

    Very Insightful

    I truly believe that this is a suberb source of wisdom on the Tao. It is such an interesting method of thinking and can be applied quite easily to any other religous background. I enjoyed reading it and sharing in the words of Lao Tzu. To compare with other translations, I thought that this one was rather well done. It is indeed worth reading.

    4 out of 4 people found this review helpful.

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  • Anonymous

    Posted August 5, 2006

    Recommended

    A great book on wisdom from the Tao. Even though the true author of this book is unknown (and even if its more than one person who wrote it) it still provides useful solutions to some of our spiritual and ethical problems.

    4 out of 4 people found this review helpful.

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  • Anonymous

    Posted November 8, 2000

    Good for coffee table

    Good spiritual poetry and pleasing photography

    3 out of 5 people found this review helpful.

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  • Anonymous

    Posted January 2, 2014

    A Recommended Edition

    Although the introduction to this edition of the Tao Te Ching is not accurate, I highly recommend this ancient text to all seeking a higher understanding and approach to experiencing life itself.

    Known as an integral part of understanding Tao (or, 'the way') its purpose is well served through a series of odd paradoxes and other thought exercises. These are designed to impart a sense of higher wisdom and humaneness.

    2 out of 2 people found this review helpful.

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  • Posted May 15, 2010

    more from this reviewer

    Very organized and Words are compelling. Tend to make you become a better person. Shows you the ways of life and why certain things are the way they are. Makes the reader calm and focused thinking about what had read. creative sentences.

    This book is mostly cultural. not so modern to think of. but its content are amazing. for example: "...he who knows himself is wise..." this is in fact a relevant sentence. the book contains many more principles of life, and tend to give encouragement to these who feel weak because of the way people's moral are in today's world. very educational. its just like a book of proverbs. Fiknd your way in life, but don't forget to think of others.

    2 out of 2 people found this review helpful.

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  • Posted November 20, 2009

    more from this reviewer

    It is the most faithful and satisfying translation for me, a Chinese

    I am a Chinese. I like Lao Tzu's Tao Te Ching or Tao Te Sutra very much. I searched and read many English translations, but I was always not very satisfied with their translations comparing the original Chinese meanings. After I read this book, I think it is the most faithful and satisfying English version. The translator understood Lao Tzu completely and never gave excess transcendental meanings. I am wondering who is translator of this book, why there is no introduction and the biography of the translator'? I really appreciate if who can tell me the translator with his biography.

    2 out of 2 people found this review helpful.

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  • Anonymous

    Posted October 10, 2012

    To you peoole

    You are wrong. Just stop. Major issues

    1 out of 4 people found this review helpful.

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  • Anonymous

    Posted July 25, 2012

    Good, but will need to read it again

    This is a veru interesting book, but a reread (or three) may be needed to fully understand it.

    1 out of 1 people found this review helpful.

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  • Posted April 21, 2010

    An elite work worthy of separate billing from other translations

    As one reads multiple English translations of Tao Te Ching, it becomes apparent how extremely difficult it must be to capture the essence of such a profound and yet beautiful Chinese linguistic treasure. Star has done a superb job of preserving literal accuracy in his text, as evidenced, if one were to doubt, by the copious translational notes. However, he has done more that simply translate literally, and he has also avoided the oft-adopted imposition a poetic imperative to this work.

    Star seems to understand and preserve the simple directness of the philosophic message, without paring away important context and thematic imagery at the most critical junctures. Without being tedious, the translation is thorough and poignant, and without being artsy, it is intellectually rhythmic and resonant.

    Most notably, Star emphasizes the universally accessible wisdom of the Tao Te Ching while skillfully diffusing the mystic and esoteric entanglements that often seem to arise in other translations. In short, he makes Tao most comprehensible to the reader without losing its essential depth and clarity. I would highly recommend this translation to anyone from the curious casual reader to the advanced intent scholar.

    1 out of 1 people found this review helpful.

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  • Posted March 14, 2009

    more from this reviewer

    Pure wisdom

    This book is really great. Made me think about a lot of things that I really hadn't considered before. I would recommend this book to anyone who feels a little confused about their life, and anyone who just wants to better themselves.

    1 out of 1 people found this review helpful.

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  • Anonymous

    Posted February 16, 2009

    Standard translation-god standard translation with good Art

    This is a standard late 19th century translation by James Legge. The text is easy to read but the Artwork sets it apart. The reproductions are of good quality with the frequent guttering of images being the only complaint; this is the one thing that always flaws an otherwise excellent book.

    1 out of 1 people found this review helpful.

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  • Anonymous

    Posted May 15, 2007

    great wisdom

    I think a lot more people should read this book because it helps people see clearer. Young people should really read this not as a required book but as a book that can help them into their journey into adulthood.

    1 out of 1 people found this review helpful.

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  • Anonymous

    Posted June 7, 2014

    200-300

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    0 out of 1 people found this review helpful.

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  • Anonymous

    Posted June 7, 2014

    100-200

    &#100&#101&#102&#103&#104&#105&#106&#107&#108&#109&#110&#111&#112&#113&#114&#115&#116&#117&#118&#119&#120&#121&#122&#123&#124&#125&#126&#127&#128&#129&#130&#131&#132&#133&#134&#135&#136&#137&#138&#139&#140&#141&#142&#143&#144&#145&#146&#147&#148&#149&#150&#151&#152&#153&#154&#155&#156&#157&#158&#159&#160&#161&#162&#163&#164&#165&#166&#167&#168&#169&#170&#171&#172&#173&#174&#175&#176&#177&#178&#179&#180&#181&#182&#183&#184&#185&#186&#187&#188&#189&#190&#191&#192&#193&#194&#195&#196&#197&#198&#199&#200

    0 out of 1 people found this review helpful.

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  • Anonymous

    Posted November 11, 2013

    Good

    Good

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  • Anonymous

    Posted August 15, 2013

    Hummmm

    Walks away. Beautiful

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  • Anonymous

    Posted February 5, 2013

    Ok.....

    I was going to use this as a demigod camp, but........ nevermind

    0 out of 3 people found this review helpful.

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  • Anonymous

    Posted October 9, 2012

    Daniel

    He thr.usts into her harder, his dik hitting her g-spot. He starts kissing her and groping her huge b.oobs, his dik growing inside of her

    0 out of 6 people found this review helpful.

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