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Accordingly, the point of the story that mentions Laozi's occupation as librarian or an archivist (ch.13) is that Confucius' writings, offered to Laozi by Confucius himself, are simply not worthy to be put into a library.

Based on the probable date of the closing of the tomb, the version of the DDJ found within it may date as early as c. Sima Qian reports that Laozi was a historiographer in charge of the archives of Zhou.

Moreover, Sima Qian tells us that Confucius had traveled to see Laozi to learn about the performance of rituals from him.

More precisely, the order of the Mawangdui texts takes the traditional 81 chapters and sets them out like this: 38, 39, 40, 42-66, 80, 81, 67-79, 1-21, 24, 22, 23, 25-37.

Robert Henricks has published a translation of these texts with extensive notes and comparisons with the Wang Bi under the title .

In the first biography, Sima Qian says some report that Laolaizi came from Chu, was a contemporary of Confucius, and he authored a work in fifteen sections which speaks of the practical uses of the Daoist teachings.

But Sima Qian leaves it undecided whether he thinks Laolaizi should be identified with Laozi, even if he does include this reference in the section on Laozi. (that is, Qinshihuang, or the first emperor of China).

We cannot be sure, then, that there is any real memory of Confucius’s occupation being preserved for us, as the story may be an entire fiction meant to make a point about the inadequacy of Confucius’s teachings.

Finally, in Ch.14, , Lao Dan makes a direct attack not only on the rules and regulations of Confucius, but also the teachings of the Mohists, and the veneration of the ancient emperors and legendary sages of the past, displaying his preference for experiential oneness with (hereafter, DDJ) represent collectively one basis for the traditional association of Laozi as author of the text. 3, Qin Shi valorizes Laozi by saying that he accomplished much, without appearing to do so, which is a reference both to the Old Master’s rejection of pursuit of fame and power and also praise for his conduct as Qin Shi’s praise of Laozi is also consistent with Laozi’s teaching to Yangzi Ju in Ch. Such conduct and attitudes are encouraged strongly in DDJ 2, 7, 22, 24, 51 and 77. E., it was accepted by tradition and lore that Laozi was the author of the DDJ.

21, 22, 23, 25, 27), and one is in the final concluding editorial chapter (ch. In the Yellow Emperor sections in which Laozi is the main figure, four passages contain direct attacks on Confucius and the Confucian virtues of gives the following, probably fictional, account of Confucius's impression of Laozi: "Master, you've seen Lao Dan—what estimation would you make of him?

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