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This chapter unravels the ontology of the Dao, with Laozi proposing the four great entities: “Dao,” “Heaven,” “Earth,” and “Human.”
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He who stands on his tiptoes does not stand firm; he who stretches his legs does not walk (easily). (So), he who displays himself does not shine; he who asserts his own views is not distinguished; he who vaunts himself does not find his merit acknowledged; he who is self- conceited has no superiority…
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Abstaining from speech marks him who is obeying the spontaneity of his nature. A violent wind does not last for a whole morning; a sudden rain does not last for the whole day. To whom is it that these (two) things are owing? To Heaven and Earth. If Heaven and Earth cannot make such…
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The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray.Therefore the sage holds in his embrace the one thing (of humility), and manifests it to all the world. He is free from self- display, and therefore…
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Chapter 21 introduces the concept of Virtue (De), whose essential characteristics are defined by the Dao itself.
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Chapter 17 of the Dao De Jing (Tao Te Ching) establishes a hierarchy of governance where political excellence is measured by its operational invisibility.