 Agra Publications specializes in recording classic philosophical works in an audio format. For this oral interpretation of the Dao De Ching, we have the privilege of collaborating with Professor Ke Ping Wang, who has granted permission to use his translation as it appears in his book The Classic of the Dao, A New Investigation, published in 1998 by Foreign Languages Press of Beijing, China. Professor Wang's annotations and commentary provide a detailed scholarly guide to Lao Tzu's original text. This oral version is designed as a companion to that book, a first stage of encounter. Professor Wang's explication contains a full account of his choices concerning Chinese words that are not easily rendered into English. He has left a few key terms in Chinese because there is no single English word that is adequate. The title of the work already presents an example. Dao literally means the way, but it soon becomes clear that it is a complex idea that pervades all 81 chapters. In Chapter 18 we encounter Ren and Yi. Professor Wang explains that Ren can mean humanity, benevolence, and kindness. And Yi is righteousness or uprightness, and that the two used together, Ren Yi, are humanity and righteousness. Most puzzling is the Chinese term day, which first appears in Chapter 21. Even though day is often translated as virtue and sometimes as goodness, Professor Wang points out that it must be understood in direct connection with Dao. It is the manifestation of Dao. It not only means virtue and goodness, but in some contexts it is a physical manifestation of the Dao. In some contexts it is a function of human society. It is especially important in thinking about the individual qualities of a person. Perhaps the best way to handle this linguistic challenge is to focus on the context and let the poetry of Lao Tzu speak for itself. The Dao De Ching of Lao Tzu. The Dao that can be told is not the constant Dao. The name that can be named is not the constant name. The being without form is the origin of heaven and earth. The being within form is the mother of the myriad things. Therefore it is always from the being without form that the subtlety of the Dao can be contemplated. Similarly, it is always from the being within form that the manifestation of the Dao can be perceived. These two have the same source, but different names. They both may be called deep and profound. The deepest and most profound is the doorway to all subtleties. When the people of the world know the beautiful as beauty, there arises the recognition of the ugly. When they know the good as good, there arises the recognition of evil. This is the reason why... Sample complete. Ready to continue?