The "New Collection of Zhuzi Collection: Laozi's Compilation and Interpretation" is a systematic review of the works of Zhuzi after the founding of the People's Republic of China. Compared with the "Collection of Zhuzi" published during the Republic of China, it was later published and refined, and it is the current The best source of ancient philosophy.
This book is mainly based on the inscriptions of "Tao Te Ching" written by Long Xingguan in Yizhou in the second year of Jinglong's reign in the Tang Dynasty. It refers to more than 100 stone editions, Dunhuang editions, old manuscripts, lost editions, and orthodox "Tao Zang" editions. species, engaged in editing. This book is reprinted based on the 1958 edition of Longmen United Book Company.
The book will be published in two volumes.
The old editions of Zi Shuyu collected in the first series are similar to those of other Zishu collections. They are books that general researchers often need to read or check. Each chooses the better annotated version so far. The very few that do not have annotated versions will be annotated separately. Some books include several annotations of various kinds, each with its own merits. In order to keep the style basically consistent, except for a few books, generally only annotated versions written in classical Chinese or close to classical Chinese are included. The text and annotations of each book will be marked with new punctuation, and engraving or typographical errors will be corrected.
The second series collects other sub-books besides the first series. Most of them are not currently annotated, and if annotations are necessary, annotations should be added; for the rest, a better version should be selected for proofreading. There are many incomplete or lost books in this collection, and the compilation process varies according to different situations. Some of them choose better ready-made editions, and some need to be supplemented or reedited.
Extended information
"Tao Te Ching" mainly discusses "Tao" and "De": "Tao" is not only the way of the universe and the way of nature, but also the method of individual practice, that is, cultivating the Tao. "Virtue" is not morality or virtue as we usually think of it, but a special worldview, methodology and way of dealing with people that are necessary for ascetics.
Lao Tzu’s original intention is to teach people how to cultivate Taoism. Virtue is the foundation, and Tao is the sublimation of virtue. Without a foundation of virtue, it is very likely that one will fail in conducting oneself, running a family, and running a country, and one will not have the ability to "cultivate the Tao." Therefore, cultivating "virtue" is to create a good external environment for cultivating Taoism, which may be what people need; ascetics need to have a peaceful state of mind and a transcendent life, which is also indispensable for "virtue". The moral part of the Tao Te Ching occupies a large part of the scriptures, which is the basis of Taoism.