The materials are also discussed in some detail in my God of the Dao: Lord Lao in History and Myth (Ann Arbor:
University
of Michigan, Center for Chinese Studies, 1998).
Teaching-the-Daode-Jing
They need to see how China at this time was undergoing tremendous
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economic and political changes. The arrival of iron-age technology, and with it better ploughshares, wagon axles, and weapons, had caused an increase in food production and massive population growth, as well as greater mobility and wealth among the people. This in turn led to a heightened hunger for power among local lords, who began to wage wars in order to expand their lands and increase their influence, setting large infantry armies against each other. While the central king of the Zhou dynasty (1122-221 b. c. e. ) was still officially in charge of the entire country, there were in fact many independent states in a more or less constant state of conflict. The period is thus appro- priately named the Warring States (zhanguo). It was a time of unrest and transition which left many people yearning for the peace and stability of old, and ended only with the violent conquest of all other states and the estab- lishment of the Chinese empire by the Qin dynasty in 221 b. c. e.
Most Chinese philosophers of the Warring States, in accordance with the situation they faced, were concerned with the proper ''way'' or ''method'' (dao) leading to the recovery of the harmony and social manageability of an earlier, golden age. The word dao was accordingly not limited to one specific school but arose as a generic term used by all philosophers, so generic, in fact, that A. C. Graham entitled his work on early Chinese philosophy Disputers of the Dao. The works of the ancient Chinese philosophers can thus be described as characterized by a strong backward focus and feudalistic vision. Although Western scholars usually characterize them as ''philosophers,'' they always placed a strong emphasis on the practical dimensions of their teachings, both in regard to the individual's social behavior and to his or her personal self- cultivation. In fact, at the core of most ancient Chinese thought are practices of social discipline and the transformation of individuals and communities. Followers often congregated in small, almost sectarian groups rather than in what we think of as philosophical schools. 6
This phase of the discussion of the text also lends itself most opportunely to an introduction of the basic history and doctrines of Confucianism as a comparative backdrop. It can be emphasized here that, while the quest for harmony and political stability was equally at the root of philosophers' efforts, early Confucians focused predominantly on the idea of ritual formality or etiquette (li), the proper behavior in all social situations. This social formality was to be observed on all three levels of life: in family and society, in gov- ernment, and in religious ritual. It meant the guidance toward proper behavior among people of different rank and status, defined through the five rela- tionships of ruler-minister, father-son, husband-wife, elder-younger brother, and friend-friend. In each case, there was a senior and a junior, and each had obligations toward the other, expressed in the so-called Confucian virtues. 7
This social focus and emphasis on set behavior patterns, then, can be con- trasted effectively with the doctrines of ziran and wuwei in the Daode jing.
An aspect students should be made aware of is the role of the text in the later religious tradition, and especially its importance in Daoist ritual. As early as the first century b. c. e. , the Daode jing was considered a sacred text that should be recited to the greater benefit of self and state. By the second century c. e. , it was the central text of the Celestial Masters, who recited it regularly both as a devotional exercise and for its magical effect. To ensure the proper efficacy of this recitation, practitioners had to be morally pure. Accordingly, the Ce- lestial Masters also used it as the inspiration for certain behavioral rules. These rules are connected with the Xianger commentary to the Daode jing, a text that survives among the manuscripts found at Dunhuang. Attributed to Zhang Lu, third Celestial Master and grandson of the founder Zhang Daoling, who lived in the early third century, it describes the contemporaneous interpretation of the text. The precepts listed here are of two kinds: a group of nine precepts providing general rules of behavior based on the philosophy of the Daode jing, and a group of twenty-seven precepts, which present a mixture of general rules, behavioral regulations, and temporal taboos. 8
In the fifth century, recitation of the Daode jing was widely practiced among Daoist schools and linked closely with the attainment of immortality. As such, it appears in the Wenshi neizhuan (Inner Biography of the Master at the Beginning of the Scripture), a sixth-century hagiography of Laozi that tells of his transmission of the Daode jing to Yin Xi, the Guardian of the Pass--a tale symptomatic for the idealized relationship between master and disciple in the religion. At first Laozi rejects Yin Xi's demand to join him on his further travels, saying:
In order to follow me, you first have to attain the Dao. But your many impurities are not eradicated yet, so how can you follow me on my distant wanderings? For the present, recite the ''Text in Two Sec- tions'' [the Daode jing] ten thousand times. Then your Dao will be perfected and you can follow me on my distant wanderings. 9
Yin Xi did as he was ordered and recited the Daode jing ten thousand times over a period of three years. As a result, he ''gained eternal life and the state of no death. '' According to another source, he ''attained inner sincerity in his essence and pervasion in his meditation so that he could pervade the mystery,'' as the Xisheng jing (Scripture of Western Ascension, DZ 726) states (1. 11ab).
That this practice and its effect was not merely part of mythology is evidenced in the Zhen'gao (Declarations of the Perfected, DZ 1016), a record of Daoist teachings and practices dated to around the year 500. According to
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this, a certain Old Lord instructed three members of the Zhou family, the father and two sons, to recite the Daode jing. The father and elder brother succeeded in reciting the text ten thousand times and flew off as celestials. The younger brother, however, reached only 9,733 times and did not attain immortality (5. 6a).
In addition, the Daode jing also stood at the center of a ritualized medi- tation. According to a fifth-century text that survived in Duhuang and served as a preface to the text, the Daode zhenjing xujue (Introductory Explanations to the Daode jing), Laozi gave detailed instructions on how to properly venerate the scripture. Adepts should purify themselves thoroughly and enter a special meditation chamber, where they burn incense, straighten their robes, bow to the ten directions, and actively visualize Laozi and his major assistants.
Only in the venerable presence of these divine personages is the Daode jing to be opened. Its recitation must further be preceded by a formal prayer, by which the adept calls upon the Lord of the Niwan Palace, the central repre- sentative of the gods and resident in the central palace of the head, to descend. As the divinity approaches, the room undergoes mysterious changes: a radiance as of seven jewels spreads, doors and windows open spontaneously. A link of light to the higher spheres is thus established, through which the practitioner floats up and away into the purple empyrean. Finding himself among the stars, he has the sun and moon at his sides and approaches the divine immortals to gain immortality for himself--and not only for himself but also for his an- cestors of seven generations.
After this invocation, when the adept has placed himself firmly among the celestials, he proceeds with the ritual. The text says:
Finish the recitation, then clap your teeth and swallow your saliva thirty-six times. Visualize the green dragon to your left, the white tiger to your right, the red bird in front of you, and the dark warrior at your back.
Your feet stand between the eight trigrams, the divine turtle and the thirty-six masters bow to you. In front, you see the seventeen stars, while your five inner organs give forth the five energies and a network pattern streams across your body.
On three sides you are joined by an attendant, each having a retinue of a thousand carriages and ten thousand horsemen. Eight thousand jade maidens and jade lads of heaven and earth stand guard for you. (sect. 5)
Clapping one's teeth and swallowing saliva are part of the standard Daoist meditation ritual, symbolic forms of announcing one's communication with
the deities. The adept is instructed to place himself in the cosmic center by seeing himself surrounded by the four mythical animals of the four direc- tions, representing constellations in the sky, and placing his feet firmly on the eight trigrams of the Yijing (Book of Changes). Everyone bows to him, and he is fully established among the stars; his body has become a pure constellation of light and energy patterns. Then he sees himself supported by attendants, one on each side and behind him, who in turn, as in an imperial procession, are joined by thousands of followers and servants. Now that the celestial position of the meditator at the center of the cosmos is firmly established, he can recite the Daode jing in its truest environment and to its greatest effect. 10
Over the following centuries, the Daode jing continued to be actively used both in meditation and liturgy and played an important role in the formal ordination of priests, representing a level of advanced lay followers who were preparing to leave the householder's life but had not yet done so. Their progress was divided into two stages. First, he or she--women being treated as equals in the priestly system--learned basic meditation and recitation techniques, worshipped Laozi and Yin Xi as their major patriarchs, and ob- served ten precepts that included five basic rules against killing, stealing, lying, sexual misconduct, and intoxication, together with a set of guidelines to help practitioners to live in harmony with their families and their commu- nities, striving for the liberation and salvation of all beings.
Second, they took additional precepts and received more detailed instruc- tions on the Daode jing, undergoing an ordination ceremony that named them Gaoxuan fashi or Preceptors of Eminent Mystery and bestowed upon them a variety of exegetical, devotional, and technical materials linked with the text. These included early commentaries on the Daode jing, technical interpretations of the text, philosophical and mystical exegeses, practical manuals on Daode jing meditation and ritual, and formal hagiographies of Laozi and Yin Xi. 11 The importance of the Daode jing as a sacred scripture in priestly and monastic ordination continues to the present day. It is one of the texts chanted at reli- gious services in the Complete Perfection (Quanzhen) school, handed to or- dinands at the time of first initiation together with a set of ten precepts and certain guidelines for self-cultivation. The Daode jing as much as the figure of Laozi have inspired seekers of self-cultivation, and numerous meditation techniques through history as well as Qigong methods of recent years have appeared in their name. 12
Discussing these topics with students and placing the text in its larger historical and ritual context will inevitably lead into the reception of Laozi the person, a figure typically thought of as a contemporary of Confucius. Based on an account of his person in the Shiji, he is typically described as a learned and
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somewhat reclusive official at the Zhou court, where he served as an archivist. His first call to fame came when Confucius, eager to expand his knowledge of the ancient rites, went to the Zhou capital to consult him. Lao Dan, instead of imparting his wisdom, put Confucius down, advising him to forget all about things to cram into his head and instead to let go of everything and follow the natural way. Confucius, stunned for several days, finally emerged with the verdict that he had met many impressive people in his day but none like Lao Dan, who was ''truly like a dragon,'' free from all constraints and powerfully soaring in the sky. Laozi's second call to fame came when he decided to emigrate because nothing much good was going to come of the Zhou dynasty anymore. Stopped by the Guardian of the Pass, he was compelled to spell out his ideas and thus, under some duress, wrote the Daode jing.
As A. C. Graham has shown, this image is largely legendary, the figure Laozi being originally a Confucian creation, used to show the master's hu- mility and eagerness to learn. The hoary master was then taken over by the growing ''Daoist'' school when it needed a respectable founder in the fourth century b. c. e. Presented to the conquering Qin rulers as a powerful political thinker of unusual longevity in the third century b. c. e. , Laozi was then re- moved from the scene by the story of his western emigration, which conve- niently also accounted for the compilation of the Daode jing. Under the Han, finally, when the close connection to the Qin turned problematic, Laozi's birthplace was located at Bozhou (Henan) near the Han rulers' homeland of Pei, and he was linked with the Li clan, a family of loyal Han retainers. 13
While Laozi the man remains shrouded in the mists of early history and legend, Laozi the god has been a significant and dominant figure in the religion from the Han dynasty to the present day. In the Han dynasty, he was divinized through adoption by three separate groups:
1. The magical practitioners (fangshi) or individual seekers of immortal- ity, who saw in him the patriarch of their arts and idealized him as an immortal.
2. The political elite, that is, the imperial family and court officials, who found in Laozi the personification of the Dao and worshiped him as a representative of their ideal of cosmic and political unity along- side the Yellow Emperor (Huangdi) and the Buddha and engraved inscriptions to this effect.
3. Popular, millenarian cults, who identified Laozi as the god who manifested himself through the ages and would save the world yet again and bring about the age of Great Peace (Taiping). Called Ve- nerable Lord (Laojun) or Yellow Venerable Lord (Huanglao jun), this
deified Laozi was like the personification of cosmic harmony wor- shipped by the court but equipped with tremendous revolutionary power. As a messiah, he could overturn the present and reorganize the world, leading the faithful to a new state of heavenly bliss in this very life on earth.
Through this adaptation of Laozi as a deity of these various groups, his biography changed into a hagiography, the mythical life of a cosmic saint. He was described as fully identical with the Dao, the creator of the entire world, and the ever newly appearing savior of the world, the so-called teacher of dynasties. His birth on this earth as Laozi was embellished by increasing his time in the womb to eighty-one years and giving him the physiognomy of a sage. His life after his western emigration was also elaborated, so that he was either said to have wandered west and converted the barbarians to his teaching, which duly became known as Buddhism, or believed to have ascended back to heaven and returned variously to reveal the different Daoist teachings in China.
The result is a highly complex Laozi myth, which describes his super- natural existence in six distinct parts or phases:
1. Laozi as the Dao creates the universe (creation).
2. Laozi descends as the teacher of dynasties (transformations).
3. Laozi is born on earth and serves as an archivist under the Zhou
(birth).
4. Laozi emigrates and transmits the Daode jing to Yin Xi (transmission). 5. Laozi and Yin Xi go west and convert the barbarians to Buddhism
(conversion).
6. Laozi ascends to heaven and comes back again to give revelations to
Chinese seekers, founding Daoist schools (revelations).
This fully developed myth appears first in the fifth century, then is further elaborated in more extensive details until a high point is reached during the Song dynasty, when three major hagiographies appear that each encompass many chapters in the Daoist canon and include and systematize all previous information on the god. 14 Aside from these, there were also many shorter works of Laozi. He is further mentioned in countless passages in Daoist texts, and large numbers of scriptures are claimed to go back to his revelations. To the present day, he plays an active role in the Daoist religion as the sponsor of new methods of Qigong and a key deity of both major Daoist schools, the Celestial Masters and Complete Perfection.
To bring these intricate and complex historical facts to our students is not an easy task. Students often resist the debunking of their ideas and reject the
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religious dimensions of a text and a figure that they have learned to associate with personal philosophy and a spontaneous way of life. It is important, therefore, to make it clear from the beginning of the class that Daoism is first and foremost a religion and that, while philosophical ideas bandied about in its name have their place in this religion, they are far from dominant in it. Even the early texts, interpreted largely as philosophical documents in aca- demia, are, as Harold Roth has shown convincingly, based on meditative and cultivation experiences and come from a distinctly religious context. To make the adjustment to this new view easier for students, it helps greatly to intro- duce comparative perspectives into the discussion.
For example, the phenomenon of mysticism is very helpful in placing the scriptural reception of the Daode jing, because it makes it clear that mystics of whatever tradition, like practicing Daoists, are primarily religious practitioners whose ideas are secondary to their experiences. In addition, Daoist seekers aim to undergo a transformation from ordinary life and perception to a more spiritual dimension in a threefold progress, which can be matched with the spiritual progress outlined in other traditions. Daoist transformation as un- derstood from reading the Laozi and Zhuangzi, then, begins first with the embrace of simplicity, both physical and mental, with the goal of ''seeing things as equal'' and ''having no one-sided feelings. '' This involves a withdrawal from ordinary sensory experience and a refocusing of one's goals, a tendency to ''diminish and again diminish'' (Daode jing), as opposed to the urge to accu- mulate things and grow bigger and better all the time.
Once the mind is emptied of worldly concerns, it is, in a second step, opened up to perceive the intricacies of Dao, filled anew with a more cosmic, flowing, and universal perspective. It comes to accept all things equally, to stand alone among the multitude, to appear stupid and simple where everyone else is bright and complex. This new vision in turn leads, third, to a complete letting go of all personality, to a merging with the ''Great Thoroughfare'' of the Dao, the attainment of nonaction in all aspects of life and thought, the reali- zation of perfect happiness and free and easy wandering. These three stages of withdrawal, openness, and merging with the Dao can then be compared, but of course never equalized, with the three mystical stages outlined by Evelyn Un- derhill on the basis of Christian writings: the purgative, where one eliminates old ideas and attachments; the illuminative, where one is filled with a new vision and complete focus on God; and the unitive, where one finds mystical union with the deity and enters a completely new life. 15 They can, moreover, be linked to other religions and their visions of spiritual attainment.
Then again, a discussion of the controversy surrounding the historical Jesus and his role in later Christianity may help to place the idea of Laozi as a
legendary figure and as a god into a wider and more familiar context. Here it may be pointed out that certain classical motifs of the hero myth appear in both figures' hagiographies, for example, the virgin birth, the rejection by the es- tablishment, the fight for their ideals, and the stylization as king over a vast empire (in Laozi's case, after his emigration). 16 Both figures, in addition, have become models for the believers of the religions that grew in their wake, giving people guidance and representing the ideals of the religion. The historical Jesus is often quite as unfathomable as the historical Laozi, and the veneration as savior has caused both figures to be stylized as immensely supernatural.
If students are not familiar with the debates surrounding the historical Jesus, the figure of Santa Claus might be a useful means of clarifying the legendary and divine status of Laozi. Most certainly, students are familiar with the common image of Santa Claus as a white-haired, chubby, and cheerful old man who makes toys galore, then rides around in a wondrous sled drawn by reindeer (some with red noses), and drops his gifts into the chimneys and stockings on Christmas morning. No student, I am sure, would assert that he is a fully real, historical figure, yet they all realize that Santa Claus is important in our culture today. It can be pointed out in class that there was in fact a historical person at the origin of our Santa Claus story, namely Saint Nicholas, a wealthy man from Asia Minor who gave away all his wealth to the poor, especially favoring children, and died a saint--his ascension day of December 6 be- coming a holy day in the Catholic Church. The story we know grew over the centuries on the basis of the historical facts, reaching a culminating point in the nineteenth century. Yet most people are totally unaware of them, and what is important for them is not the man, but the saint: the religiously stylized figure who represents more an idea than a real life.
On another note, teachers of Daoism profit greatly from firmly estab- lishing the idea that no religion ever is a unified and fully integrated entity. Just as there are many different forms of Buddhism, Islam, Judaism, and Chris- tianity; as all major religious traditions of the world have undergone serious schisms in their history; as they all are expressed in a multitude of forms, including mysticism, doctrine, philosophy, ritual, ordination hierarchies, and popular practices (even superstition)--so Daoism is a multifaceted tradition that has continued to reinvent itself ever since its first inception in the Warring States. It is unreasonable and unrealistic to demand of a Chinese tradition what no Western or other religion can deliver, and to pass judgment if it fails to do so. It is equally meaningless and even detrimental to understand modern Daoism or Daoism in the United States as a deviant and declined form of the tradition, when all we see here is just another way in which the tradition reinvents itself right under our eyes. On the contrary, encouraging students to actively seek out
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and engage themselves with these modern forms will increase their practical understanding of the religion and open their eyes to its historical forms, while also aiding their appreciation of its religious unfolding and growth in general.
In fact, the practical and contemporary dimension of Daoism can be regarded as another important teaching tool. Students tend to relish hands-on experiences and have a great deal more empathy for ideas and practices active in the here and now than those important in China fifteen hundred years ago. Showing the historical, scriptural, and devotional dimensions of Laozi the text and the personage together with their contemporary transformation offers the opportunity to teach Daoism in a way that is both academically sound and practically relevant to our students.
To sum up, the multiplicity of views and interpretations attached to both Laozi the book and Laozi the personage is a positive phenomenon that can greatly enrich the teaching experience of Daoism for both students and teacher. There is no single Daode jing; there is no single figure Laozi. Rather than looking for unity, we should realize that it is exactly this multifaceted richness of the text and the personage that attracts us to them and that makes them model cases for the study of Daoism and, by extension, of religion in general. Sharing this attraction and fascination with our students in an atmosphere free from prej- udice and preconception will increase their critical awareness of both Daoism and the phenomenon of religion in their academic study, in contemporary so- ciety, and in their own lives. This is what makes teaching Daoism so rewarding.
notes
1. See Michael LaFargue, ''Recovering the Tao-te-ching's Original Meaning: Some Remarks on Historical Hermeneutics,'' in Lao-tzu and the Tao-te-ching, ed. Livia Kohn and Michael LaFargue (Albany: State University of New York Press, 1998), 255-276.
2. The Mawangdui manuscripts are translated in Robert Henricks, Lao-Tzu: Te- Tao ching (New York: Ballantine, 1989). He also has an article on the division of the chapters: ''A Note on the Question of Chapter Divisions in the Ma-wang-tui Manu- scripts of Lao-tzu,'' Early China 4 (1978/79), 449-57.
3. For a translation of the Guodian text, see Robert G. Henricks, Lau Tzu's Tao Te Ching: A Translation of the Startling New Documents Found at Guodian (New York: Columbia University Press, 2000). For an initial study of the documents, consult Sarah Allan and Crispin Williams, eds. , The Guodian Laozi (Berkeley: Institute of East Asian Studies, 2000).
4. The most recent rearrangement of the Daode jing into new sections and di- visions is found in Michael LaFargue, Tao and Method: A Reasoned Approach to the Tao Te Ching (Albany: State University of New York Press, 1994). For a translation of
Wang Bi's work, see Paul J. Lin, A Translation of Lao-tzu's Tao-te-ching and Wang Pi's Commentary (Ann Arbor: University of Michigan, Center for Chinese Studies Pub- lications, 1977). A thorough discussion is found in Alan Chan, Two Visions of the Way: A Study of the Wang Pi and the Ho-shang-kung Commentaries on the Laozi (Albany: State University of New York Press, 1991).
5. To demonstrate the variety of interpretations and the versatility of the text even in later centuries, students may be referred to Isabelle Robinet, ''Later Commentaries: Textual Polysemy and Syncretistic Interpretations,'' in Kohn and LaFargue, Lao-tzu and the Tao-te-ching, 119-42.
6. For a broader account of the Daode jing in the philosophical and political climate of Zhou-dynasty China, see A. C. Graham, Disputers of the Tao: Philosophical Argument in Ancient China (La Salle, Ill. : Open Court, 1989); Benjamin Schwartz, The World of Thought in Ancient China (Cambridge, Mass. : Harvard University Press, 1985).
7. A good discussion of the early Confucian school that also pays attention to social context and ritual realities is found in Robert Eno, The Confucian Creation of Heaven: Philosophy and the Defense of Ritual Mastery (Albany: State University of New York Press, 1990).
8. On the precepts and the Xianger commentary, see Stephen R. Bokenkamp, ''Traces of Early Celestial Master Physiological Practice in the Xiang'er Commentary,'' Taoist Resources 4, no. 2 (1993): 37-52. He also has a complete translation of this text in his Early Daoist Scriptures (Berkeley: University of California Press, 1997).
9. This text is cited in the encyclopedia Sandong zhunang (A Bag of Pearls from the Three Caverns, DZ 1139, 9. 10b).
The materials are also discussed in some detail in my God of the Dao: Lord Lao in History and Myth (Ann Arbor: University of Michigan, Center for Chinese Studies, 1998).
10. For more details on the ritual uses of the Daode jing, see Livia Kohn, ''The Tao-te-ching in Ritual,'' in Kohn and LaFargue, Lao-tzu and the Tao-te-ching, 143-161. 11. For an overview of Daoist ordination in the Middle Ages, see Charles Benn, ''Daoist Ordination and Zhai Rituals,'' in Daoism Handbook, ed. Livia Kohn, (Leiden:
E. Brill, 2000), 309-338. For a detailed discussion of the main forms of ordination practiced in the Tang, many of which focus on the ten precepts and the Daode jing, see Kristofer M. Schipper, ''Taoist Ordination Ranks in the Tunhuang Manuscripts,'' in Religion und Philosophie in Ostasien: Festschrift f u ? r Hans Steininger, ed. G. Naundorf, K. H. Pohl, and H. H. Schmidt, (Wu ? rzburg, Germany: Ko ? nigshausen and Neumann, 1985), 127-148. A more recent discussion of the precepts and ordination in Daoism is forthcoming in my Daoist Precepts (Cambridge, Mass. : Three Pines Press, 2004).
12. On the contemporary rules and practices of ordination in Complete Perfec- tion Daoism, see Livia Kohn, ''Monastic Rules in Quanzhen Daoism: As Collected by Heinrich Hackmann,'' Monumenta Serica 51 (2003).
13. See A. C. Graham, ''The Origins of the Legend of Lao Tan,'' in Studies in Chinese Philosophy and Philosophical Literature, ed. A. C. Graham (Albany: State Uni- versity of New York Press, 1990), 111-124.
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14. For a detailed study of the development of Laozi in history, from the be- ginnings to the 1990s, as well as an analysis of his myth in the Youlong zhuan, one of the key Song dynasty hagiographies, see Kohn, God of the Dao.
15. See Evelyn Underhill, Mysticism (London: Methuen, 1911).
16. The understanding of Laozi as hero is discussed in more detail in Kohn, God of the Dao. For more on the hero myth, see Robert A. Segal, ed. , In Quest of the Hero (Princeton: Princeton University Press, 1990).
? Hermeneutics and Pedagogy: Methodological Issues in Teaching the Daode Jing
Russell Kirkland
Naturally, there are many ways of teaching the Daode jing. My own approaches have shifted in several ways over the years, and will doubtless continue to do so. In addition, I continue to teach the text in different ways to different audiences, adjusting to the level and fo- cus of the participants of each course. So I recognize no definitive way to teach the text. Nonetheless, I maintain that there are better and worse approaches, and that it is necessary (1) to base one's approach soundly upon the facts, and (2) to adjust it in accordance with the evolution of the field. What follows, therefore, examines the herme- neutical and pedagogical implications of a variety of methodological issues. 1
I should note first of all that my approach is, in many regards, contrarian. That is, I never settle for teaching students to under- stand the Daode jing along traditional lines. For the most part, our textbooks do a credible job of explaining traditional concepts of the text's content (the sage, wuwei, etc. ). And at any course level, I ensure that my students are duly exposed to such inherited ''mainstream'' lenses. But those lenses are warped by Confucian bias and an abundance of Western misconceptions, mostly born of a desire to find in the Daode jing a utopian antidote to an array of perceived deficiencies in Western culture. 2
My primary thrust is generally to stimulate critical thought about such mainstream interpretations. My justifications for doing so re- side, in the first instance, in my assumption that a primary facet of
146 recent scholarship and teaching the daode jing
liberal education is to stimulate critical examination of inherited models of understanding. But in this case, our culturally constructed model of the ed- ucator as Socratic gadfly is, at least in my own mind, supported by a compa- rable Zhuangzian thrust. Of course, using a Zhuangzian method to elucidate the Daode jing is, on a theoretical level, somewhat arbitrary, but doing so provides me with, at the very least, the pleasant illusion that my predilection for shocking my students with untraditional perspectives can be justified in ''Daoist'' terms. I should also acknowledge my former colleague Lee Yearley for convincing me that we are not entirely unjustified in reading Zhuangzi in terms that are, to some degree, postmodern. That is, I have come to the position, presumably Zhuangzian if not Socratic, that there is no position that can simply be assumed to be valid, and that it is proper to question every assumption, no matter how well-accepted it might be. For these reasons, my lenses for studying and teaching the Daode jing are constantly being removed and reexamined, and sometimes replaced by other lenses that for some in- telligible reason seem preferable, if not necessarily demonstrably correct. Such a reflexive deconstructionism (to appropriate a term from part of my own culture) is often appreciated by advanced students, and, if presented in terms of delicious Zhuangzian parables rather than postmodernist jargon, is tolerated even by students at the most introductory level.
In essence, my approach to teaching the Daode jing is, in various ways, to challenge students to grapple with an array of hermeneutical issues. I challenge them to question whatever they read or hear about the Daode jing, even from their knowledgeable and conscientious instructor. Many college students, particularly at the introductory level, have rarely been exposed to critical thought, much less expected to perform it themselves: they have been taught to assume that ''truth'' is known, and that their job is simply to accept what they are given (by their textbooks and by their instructors) and to commit it to memory. Naturally, the conscientious educator must (whether by Socratic or Zhuangzian imperatives) challenge students to consider truth as not neces- sarily known and to stimulate them to reconsider all that they learn from others. In other words, in teaching students the Daode jing, I teach them to ponder the viability of the ''radical'' new perspectives that I present to them while, in the final analysis, thinking for themselves. This model is quite alien to the mind-set of Qing dynasty Confucianism and its parallels in Christian cat- echism and its various secular analogues. To the shock and consternation of many students, I, like Zhuangzi, challenge my students to imagine that what they read in their books about the Daode jing might be unreliable, and that it is not just permissible, but actually necessary, for them to reflect on their own response to the material.
hermeneutics and pedagogy: methodological issues 147
For these reasons, I frustrate some students by requiring them to read the Daode jing in translations that are stark and minimalist, translations like those of D. C. Lau or Robert Henricks. 3 Students are sometimes frustrated by such translations because these translations tell them only what the text says, not what it means. Most students would be happier with one of the many trans- lations (or pseudo-translations) that presume to explain the meaning of each passage. What I challenge students to understand is that such explanations are really a window not into the text itself, but merely into the mind of the translator. Such windows provide false comfort indeed, for whether any of us like it or not, the text of the Daode jing--in the original Chinese--is stark, murky, and remarkably polyvocal. My goal, therefore, is to give students an experience of the text that is, to the greatest extent possible, comparable to the frustrating experience of reading the original text.
Before my students read the text for the first time, I often urge them to think about their experience of reading it and to ask themselves the following questions:
? What kind of text is this?
? How is this text affecting me?
? How is this text supposed to affect the reader?
? Who is ''the reader'' supposed to be?
? Why is the text in the form that it is in?
? How is the form of the text related to the message(s) that it intends
to convey?
In sum, I challenge students to set aside all that the text has generally been read to mean and to do something radical and original: to read it for themselves and to allow their own experience of the text to help inform their interpretive efforts. My assumption is not that students can find its ''true meaning'' within themselves, or even by themselves. I assume, rather, that because they have a starting point somewhere in a knowable cultural setting, one in which many of us grew up ourselves, the educator can identify and work to dislodge identi- fiable cultural illusions and stimulate students to react creatively to the facts of the text and its proper historical context.
Interpretation through Exegesis
Once, in a 1988 course at Oberlin College, I gave my students a stark, ''literal'' new translation of several intriguing Daode jing chapters (5, 6, 26, 35, and 56, in the traditional numbering), along with a colleague's explanation of the
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exegetical process, as formulated and practiced in the field of biblical studies. I then tasked students to choose one of those passages and perform an exe- gesis of it, as follows:
1. Carefully think through the following questions:
What point is the writer trying to make in this passage? How is he
trying to make it? 4
What is the structure of the passage? How does the writer present
his point? What does the structure of the passage communicate? Is the passage a coherent unity? Does it have ''seams''? What conclusion can one draw from these facts?
What type of language is used in the passage? If symbolic language is used, how is it used? What are the symbols, images, meta- phors? Why are those symbols used as they are? If the writer uses devices such as imperatives or interrogatives, why?
Can one discern different levels of meaning in the passage? If so, how was the writer using those different levels of meaning to help communicate his point?
Are there specific key terms on which the writer relies to com- municate his point? If so, what do those terms mean here, in this context? Is there any evidence that the writer means for other associations to carry over from other passages?
Can one identify a particular audience for the passage? What does the writer assume from his audience? Does he assume certain common knowledge, certain viewpoints, certain experiences? What is the ''world of discourse''?
2. With these questions in mind, select one of the specified chapters of the Daode jing with which you feel that you can work most pro- ductively. Use all of the ''authorized translations. '' Analyze the chapter exegetically, and outline the results. It is not necessary to attempt to determine specific answers to all of the questions raised above: ''Let the text set the agenda'' (or, to employ idiomatic apho- risms: ''Hit the ball where it is pitched,'' and ''Take what the defense gives you. ''). Synthesize the results of your analysis, and present your synthesis in a brief paper of one to two double-spaced pages.
In the Oberlin course, this assignment worked well: students took one of the assigned passages and analyzed it as a text, interpreting it on its own terms. In so doing, they disregarded not only everything outside the text of the Daode jing--a radical move in itself--but everything outside of the specific passage
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in front of them. For instance, in performing exegesis, it is illicit to assume that a symbolic reference to ''the mysterious female'' in Daode jing 6 can necessarily be interpreted in terms of other passages in which images of ''the feminine'' or ''the Mother'' appear. And of course, it is illicit to assume that such a phrase can be interpreted in terms of maternal images found in other texts, other ages, or other cultures.
This assignment illustrates my rejection of certain ''traditional'' models for interpreting the Daode jing. For instance, I reject altogether the common assumption that the Daode jing represents the thought of an ancient Chinese school of philosophy, which is today widely, though incorrectly, called Dao- ism. Historically, there was, in fact, no such thing: the conflation of the thought-content of the Daode jing with the thought-content of the Zhuangzi, and subsequent reification of the overlap into a coherent school of thought, is a common but insidious fallacy. 5 Critical scholars have for decades generally agreed that there was actually no ''philosopher'' named Laozi. 6 And they have generally agreed that the text that we call the Daode jing was actually the result of a complex process of accretion and reinterpretation, which probably began in an oral tradition and took its final form sometime in the early third century b. c. e. Recent research furthermore suggests that the form of the Daode jing, as well as some of its ideas, were modeled on those of the germinal fourth- century b. c. e. text called the Nei ye, ''Inner Cultivation. ''7
In any event, if the Daode jing was not, as is generally agreed, the product of a single mind, it logically follows that passage A and passage B may share a given idea fully, incompletely, or not at all. I therefore teach my students that some passages of the Daode jing are likely more closely related than others, and that we will find in it a plethora of inexplicable ''inconsistencies'' unless we acknowledge the plurality of layers and voices that are embodied in it.
Elsewhere, I have argued that the multivocality of the Daode jing might best be explained by seeing the text as having been composed in layers. In my classes, I give students a ''Historical Outline of Taoism,'' which summarizes that explanation as follows:
The Daode jing [''Laozi''] (early third century b. c. e. )
Origins:
(1) Ideas from anonymous people (not intellectuals) of sixth through
fourth century b. c. e. , probably including local elders (''laozi''),
possibly including women; possible origins in the land of Chu. (2) Teachings about meditative practices and ambient spiritual real-
ities influenced by the tradition that produced the Nei ye.
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Transmitted orally for generations, shifting and expanding in content; committed to writing in the early third century b. c. e. by an unknown intellectual, who converted the content to a sociopolitical program in response to the concerns of the intellectual elite of the political centers of his day. Eventually attributed to a character called ''Laozi,'' who was actually a pious fiction.
Contents:
1. Early layers: Emphasis on natural simplicity, harmony, ''femi- nine'' behaviors.
Ideal: The Dao (''Way'')--the source and natural order of things. Thesis: One should act through Nonaction (wuwei).
Education is unnecessary, and can be destructive of natural sim- plicity.
2. Later layers: Emphasis on sagely government; rejection of Confucian moralism.
Human ideal: The ''Sage'' (sheng ren)--one who is like the Dao. Government: If the sage-ruler holds to the Dao, the world will be orderly. 8
Naturally, this analysis, though based on textual and historical research, is an expression of my own interpretive vision, a vision that is continually evolving as I, and the field, mature.
This exegetical approach to the text results from my early training in biblical criticism, as well as my later sinological training as a philologist and historian. It is a radically particularistic approach. But it is also, to a sub- stantial degree, an approach that grapples meaningfully with the hermeneu- tical issues that reveal themselves as our interpretive movements slowly work their way free from patterns inherited from earlier, less reflective eras.
Lofting ''The Torch of Doubt'' to Illumine a Colonialistic Cave
In earlier generations, interpreters (in this case, Western, Chinese, and Jap- anese interpreters) went about their task on the basis of assumptions rooted securely in their own traditions. When Westerners encountered the religious and intellectual traditions of Asia, they went about making sense of those traditions by comparing and contrasting what they saw in them with what they ''knew'' from their own tradition. For instance, throughout the colonial age, Europeans understood the concept of ''scripture,'' and, after the Renais- sance and Reformation, many of them rejected the assumption that the indi-
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vidual can interpret scripture only under the guidance of sacral authority. In the European tradition, such authority had been devoted to seeing that members of the human community conform their lives to a revealed truth that, by its nature, transcends all individuals' interpretive abilities. But by the time Westerners reached China and began attempting to make sense of it, the in- dividualistic humanism that surrounded Protestantism had awarded the in- terpreter with the real or imagined ability to make sense of the world for himself. 9 Chinese traditions, including the Daode jing, therefore came to be interpreted according to a variety of Western agendas, and any historical or textual facts that could not be made to fit into the interpreter's agenda were simply ignored or explained away. The extreme of that thrust continues today, as hundreds of Westerners continue to assume that they are entitled to decide for themselves what the Daode jing says, ignoring not only two thousand years of Chinese interpreters, but even the text itself, thereby reducing it to epiphe- nomenality.
I attempt to induce productive shock in my students by teaching them these facts and urging them not to colonize the Daode jing. This text, I teach them, was never written for us. The na ? ? ve assumption that any ancient author or composer considered his thoughts applicable to modern or postmodern lives is patently ludicrous, though saying so is contrary to modernist norms.
Lofting Zhuangzi's ''torch of doubt,'' I challenge students to question the assumption that we today, Asian or Western, can really understand the Daode jing at all. Adducing Zhuangzi as our hermeneutical sherpa, I challenge students, for instance, to ask themselves how we know that the Daode jing is really a work of ''philosophy. ''10 If the text be, as traditional interpretations have supposed, an exposition of a great mind's analysis of the nature of life, why did such a percipient person not expound his views in a more orderly and comprehensible manner? 11 The evidence of the text, unsystematic in any perceptible sense, demonstrates either that its composer had no philosophical positions or that, as some analysts today suggest, he was too stupid to un- derstand or explain his own philosophy. 12
Holding up my hermeneutical torch of doubt in other corners of our cave, I challenge students, more generally, to ponder the alienity of ancient China, a culture fairly devoid of modern or postmodern minds. In this corner, for instance, I challenge them to ask themselves how we know that the Daode jing represents, as many have claimed, a work of ''mysticism. ''13 In that corner, my torch of doubt reveals that the Daode jing may have provocative references to ''the female,'' but that an interpreter who reads it as a text of late twentieth- century feminism has to ignore a great many uncomfortable textual and historical realities. 14 The Daode jing, I teach, was not written to help us with
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our own lives: it is a text from an alien culture, in a distant age, and studying it means exploring an alien world--not ourselves.
The common assumption that the Daode jing ought to be interpreted as a text applicable to our own lives actually reflects our lingering Judeo-Christian faith in the eternal relevance of scripture. Having rejected Church as inter- preter of Scripture, then the validity of the Bible itself, many moderns have searched for a replacement--for a classic text that can be appropriated and reinterpreted as a Bible for the non-Christian modern believer. Following the lead of early sinologists, decades of Westerners have ripped the Daode jing from its moorings in Chinese culture and society, and re-created it in their own idealized image, resulting in a plethora of ''Daos'' perfectly suited to the tastes and prejudices of modern and postmodern minds. 15
I attempt to convince students to take seriously two radical and, for many, highly uncomfortable assertions:
1. That the Daode jing is, contrary to popular belief, actually Chinese, that is, a product of a specific social, historical, and cultural context of which we, student and teacher alike, are not--and logically cannot be--a part. 16
2. That both that context itself, and this textual product of it, deserve to be understood and respected in their own right, not for what they can do for us. 17
By this process, I encourage respect for other cultures, justify the necessity of sound textual and historical research, and challenge students to examine their own unexamined assumptions about how we are, and are not, entitled to relate to other cultures.
Accepted Truth: The Confucians Are Always Right
Holding aloft Zhuangzi's torch, I warn students to question other common models for interpreting the Daode jing. For instance, I challenge the widely accepted ''Great Books'' model for studying ''Great Civilizations. ''18 To date, the West's acceptance of the Daode jing as a Great Book has been based on the text's usefulness to Confucians in their wildly successful effort to pre- clude any form of respect for Daoism among Western observers. So successful were the Confucians of the nineteenth and twentieth century (including highly Westernized Confucians like Fung Yu-lan and Wing-tsit Chan) that to this very day there are only a handful of educators--in Asia or the West--who
hermeneutics and pedagogy: methodological issues 153
teach the Daode jing as it is, or has been, taught by people who operate in its living tradition: Daoists.
Like their Confucian informers, Western sinologists (with the singular exception of Henri Maspero, whose singularity earned him the contempt of the more mainstream H. G. Creel) have generally dismissed the Daoist tradi- tion as it has existed in Chinese society of premodern and modern times. 19 For instance, until thirty years ago, there was hardly a Western sinologist who could even name a Daoist religious thinker of the past fifteen hundred years. Yet, the Daozang--the immense corpus of Daoist literature that has been in Western libraries since the 1930s--is replete with writings by such thinkers.
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economic and political changes. The arrival of iron-age technology, and with it better ploughshares, wagon axles, and weapons, had caused an increase in food production and massive population growth, as well as greater mobility and wealth among the people. This in turn led to a heightened hunger for power among local lords, who began to wage wars in order to expand their lands and increase their influence, setting large infantry armies against each other. While the central king of the Zhou dynasty (1122-221 b. c. e. ) was still officially in charge of the entire country, there were in fact many independent states in a more or less constant state of conflict. The period is thus appro- priately named the Warring States (zhanguo). It was a time of unrest and transition which left many people yearning for the peace and stability of old, and ended only with the violent conquest of all other states and the estab- lishment of the Chinese empire by the Qin dynasty in 221 b. c. e.
Most Chinese philosophers of the Warring States, in accordance with the situation they faced, were concerned with the proper ''way'' or ''method'' (dao) leading to the recovery of the harmony and social manageability of an earlier, golden age. The word dao was accordingly not limited to one specific school but arose as a generic term used by all philosophers, so generic, in fact, that A. C. Graham entitled his work on early Chinese philosophy Disputers of the Dao. The works of the ancient Chinese philosophers can thus be described as characterized by a strong backward focus and feudalistic vision. Although Western scholars usually characterize them as ''philosophers,'' they always placed a strong emphasis on the practical dimensions of their teachings, both in regard to the individual's social behavior and to his or her personal self- cultivation. In fact, at the core of most ancient Chinese thought are practices of social discipline and the transformation of individuals and communities. Followers often congregated in small, almost sectarian groups rather than in what we think of as philosophical schools. 6
This phase of the discussion of the text also lends itself most opportunely to an introduction of the basic history and doctrines of Confucianism as a comparative backdrop. It can be emphasized here that, while the quest for harmony and political stability was equally at the root of philosophers' efforts, early Confucians focused predominantly on the idea of ritual formality or etiquette (li), the proper behavior in all social situations. This social formality was to be observed on all three levels of life: in family and society, in gov- ernment, and in religious ritual. It meant the guidance toward proper behavior among people of different rank and status, defined through the five rela- tionships of ruler-minister, father-son, husband-wife, elder-younger brother, and friend-friend. In each case, there was a senior and a junior, and each had obligations toward the other, expressed in the so-called Confucian virtues. 7
This social focus and emphasis on set behavior patterns, then, can be con- trasted effectively with the doctrines of ziran and wuwei in the Daode jing.
An aspect students should be made aware of is the role of the text in the later religious tradition, and especially its importance in Daoist ritual. As early as the first century b. c. e. , the Daode jing was considered a sacred text that should be recited to the greater benefit of self and state. By the second century c. e. , it was the central text of the Celestial Masters, who recited it regularly both as a devotional exercise and for its magical effect. To ensure the proper efficacy of this recitation, practitioners had to be morally pure. Accordingly, the Ce- lestial Masters also used it as the inspiration for certain behavioral rules. These rules are connected with the Xianger commentary to the Daode jing, a text that survives among the manuscripts found at Dunhuang. Attributed to Zhang Lu, third Celestial Master and grandson of the founder Zhang Daoling, who lived in the early third century, it describes the contemporaneous interpretation of the text. The precepts listed here are of two kinds: a group of nine precepts providing general rules of behavior based on the philosophy of the Daode jing, and a group of twenty-seven precepts, which present a mixture of general rules, behavioral regulations, and temporal taboos. 8
In the fifth century, recitation of the Daode jing was widely practiced among Daoist schools and linked closely with the attainment of immortality. As such, it appears in the Wenshi neizhuan (Inner Biography of the Master at the Beginning of the Scripture), a sixth-century hagiography of Laozi that tells of his transmission of the Daode jing to Yin Xi, the Guardian of the Pass--a tale symptomatic for the idealized relationship between master and disciple in the religion. At first Laozi rejects Yin Xi's demand to join him on his further travels, saying:
In order to follow me, you first have to attain the Dao. But your many impurities are not eradicated yet, so how can you follow me on my distant wanderings? For the present, recite the ''Text in Two Sec- tions'' [the Daode jing] ten thousand times. Then your Dao will be perfected and you can follow me on my distant wanderings. 9
Yin Xi did as he was ordered and recited the Daode jing ten thousand times over a period of three years. As a result, he ''gained eternal life and the state of no death. '' According to another source, he ''attained inner sincerity in his essence and pervasion in his meditation so that he could pervade the mystery,'' as the Xisheng jing (Scripture of Western Ascension, DZ 726) states (1. 11ab).
That this practice and its effect was not merely part of mythology is evidenced in the Zhen'gao (Declarations of the Perfected, DZ 1016), a record of Daoist teachings and practices dated to around the year 500. According to
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this, a certain Old Lord instructed three members of the Zhou family, the father and two sons, to recite the Daode jing. The father and elder brother succeeded in reciting the text ten thousand times and flew off as celestials. The younger brother, however, reached only 9,733 times and did not attain immortality (5. 6a).
In addition, the Daode jing also stood at the center of a ritualized medi- tation. According to a fifth-century text that survived in Duhuang and served as a preface to the text, the Daode zhenjing xujue (Introductory Explanations to the Daode jing), Laozi gave detailed instructions on how to properly venerate the scripture. Adepts should purify themselves thoroughly and enter a special meditation chamber, where they burn incense, straighten their robes, bow to the ten directions, and actively visualize Laozi and his major assistants.
Only in the venerable presence of these divine personages is the Daode jing to be opened. Its recitation must further be preceded by a formal prayer, by which the adept calls upon the Lord of the Niwan Palace, the central repre- sentative of the gods and resident in the central palace of the head, to descend. As the divinity approaches, the room undergoes mysterious changes: a radiance as of seven jewels spreads, doors and windows open spontaneously. A link of light to the higher spheres is thus established, through which the practitioner floats up and away into the purple empyrean. Finding himself among the stars, he has the sun and moon at his sides and approaches the divine immortals to gain immortality for himself--and not only for himself but also for his an- cestors of seven generations.
After this invocation, when the adept has placed himself firmly among the celestials, he proceeds with the ritual. The text says:
Finish the recitation, then clap your teeth and swallow your saliva thirty-six times. Visualize the green dragon to your left, the white tiger to your right, the red bird in front of you, and the dark warrior at your back.
Your feet stand between the eight trigrams, the divine turtle and the thirty-six masters bow to you. In front, you see the seventeen stars, while your five inner organs give forth the five energies and a network pattern streams across your body.
On three sides you are joined by an attendant, each having a retinue of a thousand carriages and ten thousand horsemen. Eight thousand jade maidens and jade lads of heaven and earth stand guard for you. (sect. 5)
Clapping one's teeth and swallowing saliva are part of the standard Daoist meditation ritual, symbolic forms of announcing one's communication with
the deities. The adept is instructed to place himself in the cosmic center by seeing himself surrounded by the four mythical animals of the four direc- tions, representing constellations in the sky, and placing his feet firmly on the eight trigrams of the Yijing (Book of Changes). Everyone bows to him, and he is fully established among the stars; his body has become a pure constellation of light and energy patterns. Then he sees himself supported by attendants, one on each side and behind him, who in turn, as in an imperial procession, are joined by thousands of followers and servants. Now that the celestial position of the meditator at the center of the cosmos is firmly established, he can recite the Daode jing in its truest environment and to its greatest effect. 10
Over the following centuries, the Daode jing continued to be actively used both in meditation and liturgy and played an important role in the formal ordination of priests, representing a level of advanced lay followers who were preparing to leave the householder's life but had not yet done so. Their progress was divided into two stages. First, he or she--women being treated as equals in the priestly system--learned basic meditation and recitation techniques, worshipped Laozi and Yin Xi as their major patriarchs, and ob- served ten precepts that included five basic rules against killing, stealing, lying, sexual misconduct, and intoxication, together with a set of guidelines to help practitioners to live in harmony with their families and their commu- nities, striving for the liberation and salvation of all beings.
Second, they took additional precepts and received more detailed instruc- tions on the Daode jing, undergoing an ordination ceremony that named them Gaoxuan fashi or Preceptors of Eminent Mystery and bestowed upon them a variety of exegetical, devotional, and technical materials linked with the text. These included early commentaries on the Daode jing, technical interpretations of the text, philosophical and mystical exegeses, practical manuals on Daode jing meditation and ritual, and formal hagiographies of Laozi and Yin Xi. 11 The importance of the Daode jing as a sacred scripture in priestly and monastic ordination continues to the present day. It is one of the texts chanted at reli- gious services in the Complete Perfection (Quanzhen) school, handed to or- dinands at the time of first initiation together with a set of ten precepts and certain guidelines for self-cultivation. The Daode jing as much as the figure of Laozi have inspired seekers of self-cultivation, and numerous meditation techniques through history as well as Qigong methods of recent years have appeared in their name. 12
Discussing these topics with students and placing the text in its larger historical and ritual context will inevitably lead into the reception of Laozi the person, a figure typically thought of as a contemporary of Confucius. Based on an account of his person in the Shiji, he is typically described as a learned and
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somewhat reclusive official at the Zhou court, where he served as an archivist. His first call to fame came when Confucius, eager to expand his knowledge of the ancient rites, went to the Zhou capital to consult him. Lao Dan, instead of imparting his wisdom, put Confucius down, advising him to forget all about things to cram into his head and instead to let go of everything and follow the natural way. Confucius, stunned for several days, finally emerged with the verdict that he had met many impressive people in his day but none like Lao Dan, who was ''truly like a dragon,'' free from all constraints and powerfully soaring in the sky. Laozi's second call to fame came when he decided to emigrate because nothing much good was going to come of the Zhou dynasty anymore. Stopped by the Guardian of the Pass, he was compelled to spell out his ideas and thus, under some duress, wrote the Daode jing.
As A. C. Graham has shown, this image is largely legendary, the figure Laozi being originally a Confucian creation, used to show the master's hu- mility and eagerness to learn. The hoary master was then taken over by the growing ''Daoist'' school when it needed a respectable founder in the fourth century b. c. e. Presented to the conquering Qin rulers as a powerful political thinker of unusual longevity in the third century b. c. e. , Laozi was then re- moved from the scene by the story of his western emigration, which conve- niently also accounted for the compilation of the Daode jing. Under the Han, finally, when the close connection to the Qin turned problematic, Laozi's birthplace was located at Bozhou (Henan) near the Han rulers' homeland of Pei, and he was linked with the Li clan, a family of loyal Han retainers. 13
While Laozi the man remains shrouded in the mists of early history and legend, Laozi the god has been a significant and dominant figure in the religion from the Han dynasty to the present day. In the Han dynasty, he was divinized through adoption by three separate groups:
1. The magical practitioners (fangshi) or individual seekers of immortal- ity, who saw in him the patriarch of their arts and idealized him as an immortal.
2. The political elite, that is, the imperial family and court officials, who found in Laozi the personification of the Dao and worshiped him as a representative of their ideal of cosmic and political unity along- side the Yellow Emperor (Huangdi) and the Buddha and engraved inscriptions to this effect.
3. Popular, millenarian cults, who identified Laozi as the god who manifested himself through the ages and would save the world yet again and bring about the age of Great Peace (Taiping). Called Ve- nerable Lord (Laojun) or Yellow Venerable Lord (Huanglao jun), this
deified Laozi was like the personification of cosmic harmony wor- shipped by the court but equipped with tremendous revolutionary power. As a messiah, he could overturn the present and reorganize the world, leading the faithful to a new state of heavenly bliss in this very life on earth.
Through this adaptation of Laozi as a deity of these various groups, his biography changed into a hagiography, the mythical life of a cosmic saint. He was described as fully identical with the Dao, the creator of the entire world, and the ever newly appearing savior of the world, the so-called teacher of dynasties. His birth on this earth as Laozi was embellished by increasing his time in the womb to eighty-one years and giving him the physiognomy of a sage. His life after his western emigration was also elaborated, so that he was either said to have wandered west and converted the barbarians to his teaching, which duly became known as Buddhism, or believed to have ascended back to heaven and returned variously to reveal the different Daoist teachings in China.
The result is a highly complex Laozi myth, which describes his super- natural existence in six distinct parts or phases:
1. Laozi as the Dao creates the universe (creation).
2. Laozi descends as the teacher of dynasties (transformations).
3. Laozi is born on earth and serves as an archivist under the Zhou
(birth).
4. Laozi emigrates and transmits the Daode jing to Yin Xi (transmission). 5. Laozi and Yin Xi go west and convert the barbarians to Buddhism
(conversion).
6. Laozi ascends to heaven and comes back again to give revelations to
Chinese seekers, founding Daoist schools (revelations).
This fully developed myth appears first in the fifth century, then is further elaborated in more extensive details until a high point is reached during the Song dynasty, when three major hagiographies appear that each encompass many chapters in the Daoist canon and include and systematize all previous information on the god. 14 Aside from these, there were also many shorter works of Laozi. He is further mentioned in countless passages in Daoist texts, and large numbers of scriptures are claimed to go back to his revelations. To the present day, he plays an active role in the Daoist religion as the sponsor of new methods of Qigong and a key deity of both major Daoist schools, the Celestial Masters and Complete Perfection.
To bring these intricate and complex historical facts to our students is not an easy task. Students often resist the debunking of their ideas and reject the
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140 recent scholarship and teaching the daode jing
religious dimensions of a text and a figure that they have learned to associate with personal philosophy and a spontaneous way of life. It is important, therefore, to make it clear from the beginning of the class that Daoism is first and foremost a religion and that, while philosophical ideas bandied about in its name have their place in this religion, they are far from dominant in it. Even the early texts, interpreted largely as philosophical documents in aca- demia, are, as Harold Roth has shown convincingly, based on meditative and cultivation experiences and come from a distinctly religious context. To make the adjustment to this new view easier for students, it helps greatly to intro- duce comparative perspectives into the discussion.
For example, the phenomenon of mysticism is very helpful in placing the scriptural reception of the Daode jing, because it makes it clear that mystics of whatever tradition, like practicing Daoists, are primarily religious practitioners whose ideas are secondary to their experiences. In addition, Daoist seekers aim to undergo a transformation from ordinary life and perception to a more spiritual dimension in a threefold progress, which can be matched with the spiritual progress outlined in other traditions. Daoist transformation as un- derstood from reading the Laozi and Zhuangzi, then, begins first with the embrace of simplicity, both physical and mental, with the goal of ''seeing things as equal'' and ''having no one-sided feelings. '' This involves a withdrawal from ordinary sensory experience and a refocusing of one's goals, a tendency to ''diminish and again diminish'' (Daode jing), as opposed to the urge to accu- mulate things and grow bigger and better all the time.
Once the mind is emptied of worldly concerns, it is, in a second step, opened up to perceive the intricacies of Dao, filled anew with a more cosmic, flowing, and universal perspective. It comes to accept all things equally, to stand alone among the multitude, to appear stupid and simple where everyone else is bright and complex. This new vision in turn leads, third, to a complete letting go of all personality, to a merging with the ''Great Thoroughfare'' of the Dao, the attainment of nonaction in all aspects of life and thought, the reali- zation of perfect happiness and free and easy wandering. These three stages of withdrawal, openness, and merging with the Dao can then be compared, but of course never equalized, with the three mystical stages outlined by Evelyn Un- derhill on the basis of Christian writings: the purgative, where one eliminates old ideas and attachments; the illuminative, where one is filled with a new vision and complete focus on God; and the unitive, where one finds mystical union with the deity and enters a completely new life. 15 They can, moreover, be linked to other religions and their visions of spiritual attainment.
Then again, a discussion of the controversy surrounding the historical Jesus and his role in later Christianity may help to place the idea of Laozi as a
legendary figure and as a god into a wider and more familiar context. Here it may be pointed out that certain classical motifs of the hero myth appear in both figures' hagiographies, for example, the virgin birth, the rejection by the es- tablishment, the fight for their ideals, and the stylization as king over a vast empire (in Laozi's case, after his emigration). 16 Both figures, in addition, have become models for the believers of the religions that grew in their wake, giving people guidance and representing the ideals of the religion. The historical Jesus is often quite as unfathomable as the historical Laozi, and the veneration as savior has caused both figures to be stylized as immensely supernatural.
If students are not familiar with the debates surrounding the historical Jesus, the figure of Santa Claus might be a useful means of clarifying the legendary and divine status of Laozi. Most certainly, students are familiar with the common image of Santa Claus as a white-haired, chubby, and cheerful old man who makes toys galore, then rides around in a wondrous sled drawn by reindeer (some with red noses), and drops his gifts into the chimneys and stockings on Christmas morning. No student, I am sure, would assert that he is a fully real, historical figure, yet they all realize that Santa Claus is important in our culture today. It can be pointed out in class that there was in fact a historical person at the origin of our Santa Claus story, namely Saint Nicholas, a wealthy man from Asia Minor who gave away all his wealth to the poor, especially favoring children, and died a saint--his ascension day of December 6 be- coming a holy day in the Catholic Church. The story we know grew over the centuries on the basis of the historical facts, reaching a culminating point in the nineteenth century. Yet most people are totally unaware of them, and what is important for them is not the man, but the saint: the religiously stylized figure who represents more an idea than a real life.
On another note, teachers of Daoism profit greatly from firmly estab- lishing the idea that no religion ever is a unified and fully integrated entity. Just as there are many different forms of Buddhism, Islam, Judaism, and Chris- tianity; as all major religious traditions of the world have undergone serious schisms in their history; as they all are expressed in a multitude of forms, including mysticism, doctrine, philosophy, ritual, ordination hierarchies, and popular practices (even superstition)--so Daoism is a multifaceted tradition that has continued to reinvent itself ever since its first inception in the Warring States. It is unreasonable and unrealistic to demand of a Chinese tradition what no Western or other religion can deliver, and to pass judgment if it fails to do so. It is equally meaningless and even detrimental to understand modern Daoism or Daoism in the United States as a deviant and declined form of the tradition, when all we see here is just another way in which the tradition reinvents itself right under our eyes. On the contrary, encouraging students to actively seek out
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142 recent scholarship and teaching the daode jing
and engage themselves with these modern forms will increase their practical understanding of the religion and open their eyes to its historical forms, while also aiding their appreciation of its religious unfolding and growth in general.
In fact, the practical and contemporary dimension of Daoism can be regarded as another important teaching tool. Students tend to relish hands-on experiences and have a great deal more empathy for ideas and practices active in the here and now than those important in China fifteen hundred years ago. Showing the historical, scriptural, and devotional dimensions of Laozi the text and the personage together with their contemporary transformation offers the opportunity to teach Daoism in a way that is both academically sound and practically relevant to our students.
To sum up, the multiplicity of views and interpretations attached to both Laozi the book and Laozi the personage is a positive phenomenon that can greatly enrich the teaching experience of Daoism for both students and teacher. There is no single Daode jing; there is no single figure Laozi. Rather than looking for unity, we should realize that it is exactly this multifaceted richness of the text and the personage that attracts us to them and that makes them model cases for the study of Daoism and, by extension, of religion in general. Sharing this attraction and fascination with our students in an atmosphere free from prej- udice and preconception will increase their critical awareness of both Daoism and the phenomenon of religion in their academic study, in contemporary so- ciety, and in their own lives. This is what makes teaching Daoism so rewarding.
notes
1. See Michael LaFargue, ''Recovering the Tao-te-ching's Original Meaning: Some Remarks on Historical Hermeneutics,'' in Lao-tzu and the Tao-te-ching, ed. Livia Kohn and Michael LaFargue (Albany: State University of New York Press, 1998), 255-276.
2. The Mawangdui manuscripts are translated in Robert Henricks, Lao-Tzu: Te- Tao ching (New York: Ballantine, 1989). He also has an article on the division of the chapters: ''A Note on the Question of Chapter Divisions in the Ma-wang-tui Manu- scripts of Lao-tzu,'' Early China 4 (1978/79), 449-57.
3. For a translation of the Guodian text, see Robert G. Henricks, Lau Tzu's Tao Te Ching: A Translation of the Startling New Documents Found at Guodian (New York: Columbia University Press, 2000). For an initial study of the documents, consult Sarah Allan and Crispin Williams, eds. , The Guodian Laozi (Berkeley: Institute of East Asian Studies, 2000).
4. The most recent rearrangement of the Daode jing into new sections and di- visions is found in Michael LaFargue, Tao and Method: A Reasoned Approach to the Tao Te Ching (Albany: State University of New York Press, 1994). For a translation of
Wang Bi's work, see Paul J. Lin, A Translation of Lao-tzu's Tao-te-ching and Wang Pi's Commentary (Ann Arbor: University of Michigan, Center for Chinese Studies Pub- lications, 1977). A thorough discussion is found in Alan Chan, Two Visions of the Way: A Study of the Wang Pi and the Ho-shang-kung Commentaries on the Laozi (Albany: State University of New York Press, 1991).
5. To demonstrate the variety of interpretations and the versatility of the text even in later centuries, students may be referred to Isabelle Robinet, ''Later Commentaries: Textual Polysemy and Syncretistic Interpretations,'' in Kohn and LaFargue, Lao-tzu and the Tao-te-ching, 119-42.
6. For a broader account of the Daode jing in the philosophical and political climate of Zhou-dynasty China, see A. C. Graham, Disputers of the Tao: Philosophical Argument in Ancient China (La Salle, Ill. : Open Court, 1989); Benjamin Schwartz, The World of Thought in Ancient China (Cambridge, Mass. : Harvard University Press, 1985).
7. A good discussion of the early Confucian school that also pays attention to social context and ritual realities is found in Robert Eno, The Confucian Creation of Heaven: Philosophy and the Defense of Ritual Mastery (Albany: State University of New York Press, 1990).
8. On the precepts and the Xianger commentary, see Stephen R. Bokenkamp, ''Traces of Early Celestial Master Physiological Practice in the Xiang'er Commentary,'' Taoist Resources 4, no. 2 (1993): 37-52. He also has a complete translation of this text in his Early Daoist Scriptures (Berkeley: University of California Press, 1997).
9. This text is cited in the encyclopedia Sandong zhunang (A Bag of Pearls from the Three Caverns, DZ 1139, 9. 10b).
The materials are also discussed in some detail in my God of the Dao: Lord Lao in History and Myth (Ann Arbor: University of Michigan, Center for Chinese Studies, 1998).
10. For more details on the ritual uses of the Daode jing, see Livia Kohn, ''The Tao-te-ching in Ritual,'' in Kohn and LaFargue, Lao-tzu and the Tao-te-ching, 143-161. 11. For an overview of Daoist ordination in the Middle Ages, see Charles Benn, ''Daoist Ordination and Zhai Rituals,'' in Daoism Handbook, ed. Livia Kohn, (Leiden:
E. Brill, 2000), 309-338. For a detailed discussion of the main forms of ordination practiced in the Tang, many of which focus on the ten precepts and the Daode jing, see Kristofer M. Schipper, ''Taoist Ordination Ranks in the Tunhuang Manuscripts,'' in Religion und Philosophie in Ostasien: Festschrift f u ? r Hans Steininger, ed. G. Naundorf, K. H. Pohl, and H. H. Schmidt, (Wu ? rzburg, Germany: Ko ? nigshausen and Neumann, 1985), 127-148. A more recent discussion of the precepts and ordination in Daoism is forthcoming in my Daoist Precepts (Cambridge, Mass. : Three Pines Press, 2004).
12. On the contemporary rules and practices of ordination in Complete Perfec- tion Daoism, see Livia Kohn, ''Monastic Rules in Quanzhen Daoism: As Collected by Heinrich Hackmann,'' Monumenta Serica 51 (2003).
13. See A. C. Graham, ''The Origins of the Legend of Lao Tan,'' in Studies in Chinese Philosophy and Philosophical Literature, ed. A. C. Graham (Albany: State Uni- versity of New York Press, 1990), 111-124.
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144 recent scholarship and teaching the daode jing
14. For a detailed study of the development of Laozi in history, from the be- ginnings to the 1990s, as well as an analysis of his myth in the Youlong zhuan, one of the key Song dynasty hagiographies, see Kohn, God of the Dao.
15. See Evelyn Underhill, Mysticism (London: Methuen, 1911).
16. The understanding of Laozi as hero is discussed in more detail in Kohn, God of the Dao. For more on the hero myth, see Robert A. Segal, ed. , In Quest of the Hero (Princeton: Princeton University Press, 1990).
? Hermeneutics and Pedagogy: Methodological Issues in Teaching the Daode Jing
Russell Kirkland
Naturally, there are many ways of teaching the Daode jing. My own approaches have shifted in several ways over the years, and will doubtless continue to do so. In addition, I continue to teach the text in different ways to different audiences, adjusting to the level and fo- cus of the participants of each course. So I recognize no definitive way to teach the text. Nonetheless, I maintain that there are better and worse approaches, and that it is necessary (1) to base one's approach soundly upon the facts, and (2) to adjust it in accordance with the evolution of the field. What follows, therefore, examines the herme- neutical and pedagogical implications of a variety of methodological issues. 1
I should note first of all that my approach is, in many regards, contrarian. That is, I never settle for teaching students to under- stand the Daode jing along traditional lines. For the most part, our textbooks do a credible job of explaining traditional concepts of the text's content (the sage, wuwei, etc. ). And at any course level, I ensure that my students are duly exposed to such inherited ''mainstream'' lenses. But those lenses are warped by Confucian bias and an abundance of Western misconceptions, mostly born of a desire to find in the Daode jing a utopian antidote to an array of perceived deficiencies in Western culture. 2
My primary thrust is generally to stimulate critical thought about such mainstream interpretations. My justifications for doing so re- side, in the first instance, in my assumption that a primary facet of
146 recent scholarship and teaching the daode jing
liberal education is to stimulate critical examination of inherited models of understanding. But in this case, our culturally constructed model of the ed- ucator as Socratic gadfly is, at least in my own mind, supported by a compa- rable Zhuangzian thrust. Of course, using a Zhuangzian method to elucidate the Daode jing is, on a theoretical level, somewhat arbitrary, but doing so provides me with, at the very least, the pleasant illusion that my predilection for shocking my students with untraditional perspectives can be justified in ''Daoist'' terms. I should also acknowledge my former colleague Lee Yearley for convincing me that we are not entirely unjustified in reading Zhuangzi in terms that are, to some degree, postmodern. That is, I have come to the position, presumably Zhuangzian if not Socratic, that there is no position that can simply be assumed to be valid, and that it is proper to question every assumption, no matter how well-accepted it might be. For these reasons, my lenses for studying and teaching the Daode jing are constantly being removed and reexamined, and sometimes replaced by other lenses that for some in- telligible reason seem preferable, if not necessarily demonstrably correct. Such a reflexive deconstructionism (to appropriate a term from part of my own culture) is often appreciated by advanced students, and, if presented in terms of delicious Zhuangzian parables rather than postmodernist jargon, is tolerated even by students at the most introductory level.
In essence, my approach to teaching the Daode jing is, in various ways, to challenge students to grapple with an array of hermeneutical issues. I challenge them to question whatever they read or hear about the Daode jing, even from their knowledgeable and conscientious instructor. Many college students, particularly at the introductory level, have rarely been exposed to critical thought, much less expected to perform it themselves: they have been taught to assume that ''truth'' is known, and that their job is simply to accept what they are given (by their textbooks and by their instructors) and to commit it to memory. Naturally, the conscientious educator must (whether by Socratic or Zhuangzian imperatives) challenge students to consider truth as not neces- sarily known and to stimulate them to reconsider all that they learn from others. In other words, in teaching students the Daode jing, I teach them to ponder the viability of the ''radical'' new perspectives that I present to them while, in the final analysis, thinking for themselves. This model is quite alien to the mind-set of Qing dynasty Confucianism and its parallels in Christian cat- echism and its various secular analogues. To the shock and consternation of many students, I, like Zhuangzi, challenge my students to imagine that what they read in their books about the Daode jing might be unreliable, and that it is not just permissible, but actually necessary, for them to reflect on their own response to the material.
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For these reasons, I frustrate some students by requiring them to read the Daode jing in translations that are stark and minimalist, translations like those of D. C. Lau or Robert Henricks. 3 Students are sometimes frustrated by such translations because these translations tell them only what the text says, not what it means. Most students would be happier with one of the many trans- lations (or pseudo-translations) that presume to explain the meaning of each passage. What I challenge students to understand is that such explanations are really a window not into the text itself, but merely into the mind of the translator. Such windows provide false comfort indeed, for whether any of us like it or not, the text of the Daode jing--in the original Chinese--is stark, murky, and remarkably polyvocal. My goal, therefore, is to give students an experience of the text that is, to the greatest extent possible, comparable to the frustrating experience of reading the original text.
Before my students read the text for the first time, I often urge them to think about their experience of reading it and to ask themselves the following questions:
? What kind of text is this?
? How is this text affecting me?
? How is this text supposed to affect the reader?
? Who is ''the reader'' supposed to be?
? Why is the text in the form that it is in?
? How is the form of the text related to the message(s) that it intends
to convey?
In sum, I challenge students to set aside all that the text has generally been read to mean and to do something radical and original: to read it for themselves and to allow their own experience of the text to help inform their interpretive efforts. My assumption is not that students can find its ''true meaning'' within themselves, or even by themselves. I assume, rather, that because they have a starting point somewhere in a knowable cultural setting, one in which many of us grew up ourselves, the educator can identify and work to dislodge identi- fiable cultural illusions and stimulate students to react creatively to the facts of the text and its proper historical context.
Interpretation through Exegesis
Once, in a 1988 course at Oberlin College, I gave my students a stark, ''literal'' new translation of several intriguing Daode jing chapters (5, 6, 26, 35, and 56, in the traditional numbering), along with a colleague's explanation of the
148 recent scholarship and teaching the daode jing
exegetical process, as formulated and practiced in the field of biblical studies. I then tasked students to choose one of those passages and perform an exe- gesis of it, as follows:
1. Carefully think through the following questions:
What point is the writer trying to make in this passage? How is he
trying to make it? 4
What is the structure of the passage? How does the writer present
his point? What does the structure of the passage communicate? Is the passage a coherent unity? Does it have ''seams''? What conclusion can one draw from these facts?
What type of language is used in the passage? If symbolic language is used, how is it used? What are the symbols, images, meta- phors? Why are those symbols used as they are? If the writer uses devices such as imperatives or interrogatives, why?
Can one discern different levels of meaning in the passage? If so, how was the writer using those different levels of meaning to help communicate his point?
Are there specific key terms on which the writer relies to com- municate his point? If so, what do those terms mean here, in this context? Is there any evidence that the writer means for other associations to carry over from other passages?
Can one identify a particular audience for the passage? What does the writer assume from his audience? Does he assume certain common knowledge, certain viewpoints, certain experiences? What is the ''world of discourse''?
2. With these questions in mind, select one of the specified chapters of the Daode jing with which you feel that you can work most pro- ductively. Use all of the ''authorized translations. '' Analyze the chapter exegetically, and outline the results. It is not necessary to attempt to determine specific answers to all of the questions raised above: ''Let the text set the agenda'' (or, to employ idiomatic apho- risms: ''Hit the ball where it is pitched,'' and ''Take what the defense gives you. ''). Synthesize the results of your analysis, and present your synthesis in a brief paper of one to two double-spaced pages.
In the Oberlin course, this assignment worked well: students took one of the assigned passages and analyzed it as a text, interpreting it on its own terms. In so doing, they disregarded not only everything outside the text of the Daode jing--a radical move in itself--but everything outside of the specific passage
hermeneutics and pedagogy: methodological issues 149
in front of them. For instance, in performing exegesis, it is illicit to assume that a symbolic reference to ''the mysterious female'' in Daode jing 6 can necessarily be interpreted in terms of other passages in which images of ''the feminine'' or ''the Mother'' appear. And of course, it is illicit to assume that such a phrase can be interpreted in terms of maternal images found in other texts, other ages, or other cultures.
This assignment illustrates my rejection of certain ''traditional'' models for interpreting the Daode jing. For instance, I reject altogether the common assumption that the Daode jing represents the thought of an ancient Chinese school of philosophy, which is today widely, though incorrectly, called Dao- ism. Historically, there was, in fact, no such thing: the conflation of the thought-content of the Daode jing with the thought-content of the Zhuangzi, and subsequent reification of the overlap into a coherent school of thought, is a common but insidious fallacy. 5 Critical scholars have for decades generally agreed that there was actually no ''philosopher'' named Laozi. 6 And they have generally agreed that the text that we call the Daode jing was actually the result of a complex process of accretion and reinterpretation, which probably began in an oral tradition and took its final form sometime in the early third century b. c. e. Recent research furthermore suggests that the form of the Daode jing, as well as some of its ideas, were modeled on those of the germinal fourth- century b. c. e. text called the Nei ye, ''Inner Cultivation. ''7
In any event, if the Daode jing was not, as is generally agreed, the product of a single mind, it logically follows that passage A and passage B may share a given idea fully, incompletely, or not at all. I therefore teach my students that some passages of the Daode jing are likely more closely related than others, and that we will find in it a plethora of inexplicable ''inconsistencies'' unless we acknowledge the plurality of layers and voices that are embodied in it.
Elsewhere, I have argued that the multivocality of the Daode jing might best be explained by seeing the text as having been composed in layers. In my classes, I give students a ''Historical Outline of Taoism,'' which summarizes that explanation as follows:
The Daode jing [''Laozi''] (early third century b. c. e. )
Origins:
(1) Ideas from anonymous people (not intellectuals) of sixth through
fourth century b. c. e. , probably including local elders (''laozi''),
possibly including women; possible origins in the land of Chu. (2) Teachings about meditative practices and ambient spiritual real-
ities influenced by the tradition that produced the Nei ye.
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Transmitted orally for generations, shifting and expanding in content; committed to writing in the early third century b. c. e. by an unknown intellectual, who converted the content to a sociopolitical program in response to the concerns of the intellectual elite of the political centers of his day. Eventually attributed to a character called ''Laozi,'' who was actually a pious fiction.
Contents:
1. Early layers: Emphasis on natural simplicity, harmony, ''femi- nine'' behaviors.
Ideal: The Dao (''Way'')--the source and natural order of things. Thesis: One should act through Nonaction (wuwei).
Education is unnecessary, and can be destructive of natural sim- plicity.
2. Later layers: Emphasis on sagely government; rejection of Confucian moralism.
Human ideal: The ''Sage'' (sheng ren)--one who is like the Dao. Government: If the sage-ruler holds to the Dao, the world will be orderly. 8
Naturally, this analysis, though based on textual and historical research, is an expression of my own interpretive vision, a vision that is continually evolving as I, and the field, mature.
This exegetical approach to the text results from my early training in biblical criticism, as well as my later sinological training as a philologist and historian. It is a radically particularistic approach. But it is also, to a sub- stantial degree, an approach that grapples meaningfully with the hermeneu- tical issues that reveal themselves as our interpretive movements slowly work their way free from patterns inherited from earlier, less reflective eras.
Lofting ''The Torch of Doubt'' to Illumine a Colonialistic Cave
In earlier generations, interpreters (in this case, Western, Chinese, and Jap- anese interpreters) went about their task on the basis of assumptions rooted securely in their own traditions. When Westerners encountered the religious and intellectual traditions of Asia, they went about making sense of those traditions by comparing and contrasting what they saw in them with what they ''knew'' from their own tradition. For instance, throughout the colonial age, Europeans understood the concept of ''scripture,'' and, after the Renais- sance and Reformation, many of them rejected the assumption that the indi-
hermeneutics and pedagogy: methodological issues 151
vidual can interpret scripture only under the guidance of sacral authority. In the European tradition, such authority had been devoted to seeing that members of the human community conform their lives to a revealed truth that, by its nature, transcends all individuals' interpretive abilities. But by the time Westerners reached China and began attempting to make sense of it, the in- dividualistic humanism that surrounded Protestantism had awarded the in- terpreter with the real or imagined ability to make sense of the world for himself. 9 Chinese traditions, including the Daode jing, therefore came to be interpreted according to a variety of Western agendas, and any historical or textual facts that could not be made to fit into the interpreter's agenda were simply ignored or explained away. The extreme of that thrust continues today, as hundreds of Westerners continue to assume that they are entitled to decide for themselves what the Daode jing says, ignoring not only two thousand years of Chinese interpreters, but even the text itself, thereby reducing it to epiphe- nomenality.
I attempt to induce productive shock in my students by teaching them these facts and urging them not to colonize the Daode jing. This text, I teach them, was never written for us. The na ? ? ve assumption that any ancient author or composer considered his thoughts applicable to modern or postmodern lives is patently ludicrous, though saying so is contrary to modernist norms.
Lofting Zhuangzi's ''torch of doubt,'' I challenge students to question the assumption that we today, Asian or Western, can really understand the Daode jing at all. Adducing Zhuangzi as our hermeneutical sherpa, I challenge students, for instance, to ask themselves how we know that the Daode jing is really a work of ''philosophy. ''10 If the text be, as traditional interpretations have supposed, an exposition of a great mind's analysis of the nature of life, why did such a percipient person not expound his views in a more orderly and comprehensible manner? 11 The evidence of the text, unsystematic in any perceptible sense, demonstrates either that its composer had no philosophical positions or that, as some analysts today suggest, he was too stupid to un- derstand or explain his own philosophy. 12
Holding up my hermeneutical torch of doubt in other corners of our cave, I challenge students, more generally, to ponder the alienity of ancient China, a culture fairly devoid of modern or postmodern minds. In this corner, for instance, I challenge them to ask themselves how we know that the Daode jing represents, as many have claimed, a work of ''mysticism. ''13 In that corner, my torch of doubt reveals that the Daode jing may have provocative references to ''the female,'' but that an interpreter who reads it as a text of late twentieth- century feminism has to ignore a great many uncomfortable textual and historical realities. 14 The Daode jing, I teach, was not written to help us with
152 recent scholarship and teaching the daode jing
our own lives: it is a text from an alien culture, in a distant age, and studying it means exploring an alien world--not ourselves.
The common assumption that the Daode jing ought to be interpreted as a text applicable to our own lives actually reflects our lingering Judeo-Christian faith in the eternal relevance of scripture. Having rejected Church as inter- preter of Scripture, then the validity of the Bible itself, many moderns have searched for a replacement--for a classic text that can be appropriated and reinterpreted as a Bible for the non-Christian modern believer. Following the lead of early sinologists, decades of Westerners have ripped the Daode jing from its moorings in Chinese culture and society, and re-created it in their own idealized image, resulting in a plethora of ''Daos'' perfectly suited to the tastes and prejudices of modern and postmodern minds. 15
I attempt to convince students to take seriously two radical and, for many, highly uncomfortable assertions:
1. That the Daode jing is, contrary to popular belief, actually Chinese, that is, a product of a specific social, historical, and cultural context of which we, student and teacher alike, are not--and logically cannot be--a part. 16
2. That both that context itself, and this textual product of it, deserve to be understood and respected in their own right, not for what they can do for us. 17
By this process, I encourage respect for other cultures, justify the necessity of sound textual and historical research, and challenge students to examine their own unexamined assumptions about how we are, and are not, entitled to relate to other cultures.
Accepted Truth: The Confucians Are Always Right
Holding aloft Zhuangzi's torch, I warn students to question other common models for interpreting the Daode jing. For instance, I challenge the widely accepted ''Great Books'' model for studying ''Great Civilizations. ''18 To date, the West's acceptance of the Daode jing as a Great Book has been based on the text's usefulness to Confucians in their wildly successful effort to pre- clude any form of respect for Daoism among Western observers. So successful were the Confucians of the nineteenth and twentieth century (including highly Westernized Confucians like Fung Yu-lan and Wing-tsit Chan) that to this very day there are only a handful of educators--in Asia or the West--who
hermeneutics and pedagogy: methodological issues 153
teach the Daode jing as it is, or has been, taught by people who operate in its living tradition: Daoists.
Like their Confucian informers, Western sinologists (with the singular exception of Henri Maspero, whose singularity earned him the contempt of the more mainstream H. G. Creel) have generally dismissed the Daoist tradi- tion as it has existed in Chinese society of premodern and modern times. 19 For instance, until thirty years ago, there was hardly a Western sinologist who could even name a Daoist religious thinker of the past fifteen hundred years. Yet, the Daozang--the immense corpus of Daoist literature that has been in Western libraries since the 1930s--is replete with writings by such thinkers.
