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Notes on video lecture:
Laozi and the Daodejing
Notes taken by Edward Tanguay on April 3, 2016 (go to class or lectures)
Choose from these words to fill the blanks below:
rebel, conscription, watered, know, battling, philosophical, archeological, crossbow, Ru, Shakyamuni, culture, killed, founder, important, Zhou, Daoist, burn, mythical, villages, Qin, chariot, Confucius, dangerous, horrified, 1960s, Analects, disgusted, prosper, horses, disillusionment, military, Laozi, tomb, commoners, authoritarian, Napalm, full, Virtue, master, tension
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The Daodejing
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"Classic of Way and             "
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earliest transmitted text after the                 
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and early Warring States text
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                           versions of it have been found
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versions that are very different from the received text
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whole passages missing
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different wording
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the first of the              texts
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there is no Daoist movement per se
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it's not a coherent group with a               
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Daoist groups are very loose-knit
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have disagreements among themselves
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Daoism
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a suspicion of               
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particularly of Confucian culture
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a faith in nature
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although this manifests itself differently for different Daoists
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attributed to a figure named           
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name means "the old             "
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legendary figure, founder of                            Taoism
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usually dated to around the 6th century BCE and reckoned a contemporary of                   
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Laozi's work has been embraced by anti-                           movements
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we have stories of him training Confucius
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Confucius comes to him to learn ritual
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Laozi turns him away because he doesn't quite get it
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Laozi is suspicious of language but yet this is being communicated in a book
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so there is a                involved
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"He who speaks does not         ."
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explained by
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Laozi was                    by how bad China was at the time
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attempted to leave to the West but border guard forced him to write a book, so Laozi reluctantly wrote it down
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some of these stories say that he was allowed to pass through to the West and became the Buddha                     
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there were interesting parallels between Daoism and Buddhism
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and so it is explained that Buddhism is just                down Daoism
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there was probably never a figure named Laozi
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this was common in China: a person or a group of people write a book of teachings and then attribute it to a                  figure
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is a composite text
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probably put together by a group of primitivist writers
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attributed to Laozi to give it authority
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individual chapters of the Daodejing probably circulated in independent form
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general themes
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how your Daodejing that you put together depended on what you deemed                   
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the primitivists who wrote Daodejing
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parallels with the counter culture movement in the            which was fueled by the Vietnam war
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a strong backlash against the establishment and against science
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science was being used for horrible things such as Agent Orange and             
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reaction against
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elders
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establishment
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civilization
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science
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the                 
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clearly                    by the warfare of their times
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political and military chaos of Warring States
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475-221 BC Warring States period
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states are constantly                  against each other, e.g.
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Yan
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Qi
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Jin
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Qin
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Chu
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the        eventually gained power over all of them
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a clear                                with the ruling class, with the elites
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because these advocates were literate, they were probably from the elite themselves
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turning against their own class
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475-221 BC Warring States period
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a very                    time to be alive
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pre Warring States
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Western          quite stable
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Eastern Zhou things started to break down
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when we get to the Warring States period, there is full warfare between these states
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states are constantly fighting with one another
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if you are a member of the elite, it is a dangerous time
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you're fighting
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you're in the army
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if your state gets taken over, you and all of your relatives are              and all adherents to your state
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they eliminate any            forces that might later rise up
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for                   , things are also getting bad
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the shift in warfare styles from limited warfare to total warfare
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originally warfare in the Zhou was an elite practice
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similar to Europe at this time: the elite of one state going to war against the elite of another state
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chariot-based warfare
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expensive
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states were evaluated by how many chariots they could field in a war, e.g. a 10,000                state
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common people were not directly involved
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perhaps taking care of the              and moving food around
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warfare then changed
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                         of peasantry
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elites still go to war but they are in the back
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the people in the front are massive armies of peasants and most of the killing are among the peasants
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the first emperor of Qin's         
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massive army of the dead
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gives you a sense of what warfare was beginning to look like in the Warring States
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mass armies of peasants fighting against other mass armies of peasants
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        -scale warfare
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wipe out the other state
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         their crops
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destroy                 
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Analects responded to this as well
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we need to be more civilized
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primitivists began to doubt the value of civilization itself
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believed that technology was being used more to kill people than to make them healthy and               
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both armor and armament is getting better
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                 is being invented around this time
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new, powerful ways to kill other people
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anti-Confucius strain
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Confucius: the enemy of the elite
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Confucius is associated with the elite and the elite are viewed as part of the problem
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the elite
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decide to go to war against another state
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call up troops
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the      class is associated with elite political circles

Spelling Corrections:

Bhuddha ⇒ Buddha
armorment ⇒ armament
fuelled ⇒ fueled
The Definition of Religion
Mind/Body Dualism and Cognitive Control
Deontology, Utilitarianism, and Virtue Ethics
Wu-Wei, Dao, Tien and De
The Shang Dynasty (1554-1045 BC)
The Beginnings of Written Chinese History
Eastern Holistic Thinking and the Paradox of Virtue
The Golden Age of the Western Zhou (1046–771 BCE)
Philosophical and Conceptual Innovations in Zhou Thought
Confucius and the Analects
Confucius: I Transmit, I Do Not Innovate
Confucius' Use of Ritual as a Tool
Confucius' View on Learning vs. The Enlightenment
Confucius and Holistic Education
Confucius and the Art of Self-Cultivation
At Home in Virtue
Non-Coercive Comportment, Virtue, and Charisma of the Zhou
The Transition to Becoming Sincere
The Primitivists in the Analects
Laozi and the Daodejing
Laozi: Stop the Journey and Return Home
Laozi and The Desires of the Eye
Laozi: He Who Speaks Does Not Know
The Concept of Reversion
Laozi on Shutting Down the Prefrontal Cortex
The Guodian Laozi
Mozi and Materialist State Consequentialism
Mozi's Idea of Ideological Unity
Mozi's Doctrine of Impartial Caring
Mozi's Anti-Confucian Chapters
Mozi's Religious Fundamentalism and Organized Activism
The Language Crisis in the Warring States Period
Yang Zhu and Mid-Warring States' Focus on the Body
The Guodian School of Confucianism
Qi and Self-Cultivation