No More Learning

13. Some elements in this list are the result of my attempts to situate the Daode jing in its social setting in ancient China, spelled out in LaFargue, Tao and Method, chaps. 3-5. Many of these assumptions are not specifically Laoist, but were elements of a political culture that Laoists shared with other thinkers of the time, including their Confucian rivals. The tendency among Western scholars is to try to assimilate divisions between different Chinese schools to modern divisions we are familiar with (right vs. left, religious vs. secular, etc. ). I think n historical reading should focus instead on the way that the shared political culture of ancient Chinese thinkers differs from the shared political culture that shapes modern thought.
14. See the remarks by A. C. Graham on what he calls ''hierarchical anarchism'': the utopias of even the most ''primitivist,'' anticivilization thinkers in ancient China were presided over by a sage emperor. Disputers of the Tao, 299-311.
15. This attitude is well represented, I believe, in the Gospel of Mark, another of my favorites among religious classics, though its message is in many ways directly opposed to the Daode jing. See my ''The Authority of the Excluded: Mark's Challenge to a Rational Hermeneutics,'' in Religious Propaganda and Missionary Competition in the New Testament World: Essays Honoring Dieter Georgi, supplement to Novum Tes- tamentum, no. 74, ed. Lukas Borman, Kelly DelTredici, and Angela Standhartinger (Leiden: Brill, 1994), 229-255.
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