Lao-tzu's Tao te Ching is the defining text of the Chinese religious philosophy of Taoism. Written at an unknown time, before the 4th century BC, the Tao te Ching has been adapted and translated countless times, but remains a guiding source of knowledge for Taoism today. Due to the many fundamental differences between Eastern and Western philosophies and the obvious language barrier, these ancient Taoist teachings may seem out of reach to Western audiences. To remedy this, American author Benjamin Hoff published The Tao of Pooh in 1982, in which he allegorically used the characters from AA Milne's Winnie the Pooh to introduce traditional Taoist principles to Westerners. Although both texts attempt to teach many of the same principles, they do so in very different ways and with different effects. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”?Get the original essayThe Tao te Ching, in its 81 short chapters, is a real headache for many Western readers. He introduces many foreign concepts and regularly contradicts himself. Its intentional ambiguity leaves the text wide open to different interpretations, and the vast array of translations only further obscures the meanings. In fact, there are over 200 published translations of chapter one alone, a more traditionally accurate translation being "The Tao that is Tao". ed is not Tao” (adapted John Chalmers Ch. 1). The use of contradiction is key to the effect of the Tao te Ching, because it causes readers to question what the text says and evaluate which parts are true for themselves. To be on the path of the Tao is “to act without (thinking) about acting; ...to be enjoyed without discerning any flavor; consider that which is small as great, and a few as many” (Lao-tse Ch. 63). Such contradiction is an important element of the text, but its use is also a factor that makes Taoist teachings more inaccessible to people who read the book in a translated language. The “virtues” of Lao-tzu demonstrated in each of the chapters are neither orders nor suggestions, but seem almost passive. The most important of these virtues, such as the Tao, Wei Wu Wei, and P'u, are also discussed in Hoff's book. Lao-tzu attempts to state the truths of Taoism without causing offense, allowing readers to examine each idea with an open mind. In chapter 44, Lao-tzu explains Taoist ideas about wealth and fame, presenting his views in the form of questions to the reader, leading him to think about how his statements relate to you rather than accepting or rejecting them immediately. "Or fame or life, are you more valuable? Or life or wealth, which would you adhere to? Do you keep your life and lose these other things; which brings sorrow and pain nearer? » Instead of ordering you to live life according to certain rules, the Tao te Ching encourages you to interpret the text for yourself. Very different from many Western philosophical or religious texts, such as the Bible or the works of ancient Greek philosophers. , the Tao te Ching does not distinguish between evil and good - it does not say how to go about it, but only what truths and what consequences you can strive to achieve. and glory, or do you want a meaningful life? Taoism does not tell you what you should try to achieve, it only lays out the facts that you can examine and make the choice that is best for you. reason,The Tao te Ching is a text that teaches effectively and without judgment. The Tao of Pooh reflects a much more palatable and concrete representation of Taoist philosophy for Western audiences. Written by a Westerner for Westerners, even the cultural reference on which the book is built definitely has Western roots. Benjamin Hoff describes many Taoist principles as concrete and precise in their existence, application, and interpretation, even when the first chapter of the Tao te Ching directly states that "the Tao that can be trodden upon is not the enduring and immutable Tao" (Lao -tseu Ch. 1). Many of its points seem to contradict those of the Tao te Ching, just like this example. Despite this, the book, on a broader level, does an excellent job of bringing out the Taoist principles in each of AA Milne's characters, namely Pooh. Both books discuss many of the same Taoist virtues, although in different ways. In The Tao of Pooh, Hoff illuminates the principles of P'u and Wei Wu Wei in the character of Pooh. P'u, or the uncarved block, is the Taoist principle of things in their natural state of simplicity, just as we find Pooh. in Milne's books. Pooh is "the very quintessence of the uncarved block", says Hoff, the essence of the principle being that "things in their original simplicity contain their own natural power, power which is easily spoiled or lost when the simplicity is altered" (Hoff 11). . Lao-tzu addresses this same idea in the Tao te Ching, stating that a man of excellence in the path of the Tao derives this excellence from his "endless return to the first state of man", and is praised for having brought out “the simple child”. man” in himself, which completes his excellence (Lao-tzu Ch. 28). This same passage is often translated as "return to the state of the uncarved block" and illustrates why the simple, tranquil state of man or anything else is its greatest form. Lao-tzu emphasizes that less is more: the simpler the being, the wiser and greater it becomes. Pooh's simplicity is what allows him to overcome obstacles that could not be overcome by the wit or intelligence of the Rabbit, the Owl, or the Eeyore. In the same way, the wisest ideas are obtained by man returning to his simplest state. Wu Wei is another virtue embodied by Pooh. For Hoff, Wu Wei means “without doing, causing, or making,” as it is traditionally defined. “But,” he says, “in practice it means effortlessly intrusive, combative, or selfish.” Wei Wu Wei means action without action and is a key principle of Taoist philosophy. Hoff explains it best by comparing it to water: “The effectiveness of Wu Wei is like that of water flowing over and around the rocks in its path – not that of mechanics. , a straight-line approach that usually ends up short-circuiting natural laws, but which evolves from an inner sensitivity to the natural rhythm of things. "Water finds the path of least resistance to overcome the obstacles it encounters. When it comes to a grave, it falls. When it comes to a swimming pool, it rests. Water does not attempt to fight its natural environment, but it succeeds precisely because it behaves without intentions, it acts without acting, as Lao-tzu explains, “the sweetest thing in the world… overcomes the most difficult.” , allowing him to know “what advantage there is in doing nothing” (Lao-tse Ch. 43 Translated by Gia-fu Feng and Jane English, “teaching without words and without words working without doing are understood by very few). of people” (Lao-tzu Ch. 43 tr. Gia-fu Feng and Jane English) Acting in a way that provokes no resistance is the most effective and natural way of acting, but Lao-tzu observes. only very little.