Dao De Jing, Laozi
Chapter 71
Chapter 71
"Nobody has all the answers.
Knowing that you do not know everything is far wiser than thinking that you know a lot when you really don't.
Phony expertise is neurotic.
Fortunately, once the symptoms are recognized, the sure is easy: stop it.
Probably every leader has tried this form of pretense at one time or another.
The wise leader has learned how painful it is to fake knowledge.
Being wise and not wanting the pain; the leader does no indulge in pretending.
Anyway, it is a relief to be able to say: "I don't know." "
- Translated by John Heider, 1985, Chapter 71
Knowing that you do not know everything is far wiser than thinking that you know a lot when you really don't.
Phony expertise is neurotic.
Fortunately, once the symptoms are recognized, the sure is easy: stop it.
Probably every leader has tried this form of pretense at one time or another.
The wise leader has learned how painful it is to fake knowledge.
Being wise and not wanting the pain; the leader does no indulge in pretending.
Anyway, it is a relief to be able to say: "I don't know." "
- Translated by John Heider, 1985, Chapter 71
"Those who know seem not to know
And those who don't pretend they do-
This is what it means to be flawed.
If you're sick at this, then you'll win through.
The sage is. He is sick of all faults-
He is sick of being sick. He is well."
- Translated by Kwok, Palmer, and Ramsey, 1993, Chapter 71
And those who don't pretend they do-
This is what it means to be flawed.
If you're sick at this, then you'll win through.
The sage is. He is sick of all faults-
He is sick of being sick. He is well."
- Translated by Kwok, Palmer, and Ramsey, 1993, Chapter 71
"To know without thinking one knows is best.
Not to know but to think one knows is harmful.
It is by being aware of harm that one avoids it.
The wise person does not come to harm.
It is because the wise are aware of harm
That they avoid coming to harm."
- Translated by A. S. Kline, 2003, Chapter 71
Not to know but to think one knows is harmful.
It is by being aware of harm that one avoids it.
The wise person does not come to harm.
It is because the wise are aware of harm
That they avoid coming to harm."
- Translated by A. S. Kline, 2003, Chapter 71
"To know how little one knows is to have genuine knowledge.
Not to know how little one knows is to be deluded.
Only he who knows when he is deluded can free himself from such delusion.
The intelligent man is not deluded, because he knows and accepts his ignorance, and accepts his ignorance as ignorance, and thereby has genuine knowledge."
- Translated by Archie J. Bahm, Chapter 71
Not to know how little one knows is to be deluded.
Only he who knows when he is deluded can free himself from such delusion.
The intelligent man is not deluded, because he knows and accepts his ignorance, and accepts his ignorance as ignorance, and thereby has genuine knowledge."
- Translated by Archie J. Bahm, Chapter 71
"To realize that our knowledge is ignorance,
This is a noble insight.
To regard our ignorance as knowledge,
This is mental sickness.
Only when we are sick of our sickness
Shall we cease to be sick.
The Sage is not sick, being sick of sickness;
This is the secret of health."
- Translated by John C. H. Wu, Chapter 71
This is a noble insight.
To regard our ignorance as knowledge,
This is mental sickness.
Only when we are sick of our sickness
Shall we cease to be sick.
The Sage is not sick, being sick of sickness;
This is the secret of health."
- Translated by John C. H. Wu, Chapter 71
"To recognize ignorance comes first;
Not to know to know this will cause harm:
Harm that the wise are spared
Because they recognize it.
Only by recognizing the harm
Can one be spared."
- Translated by Moss Roberts, Chapter 71
Not to know to know this will cause harm:
Harm that the wise are spared
Because they recognize it.
Only by recognizing the harm
Can one be spared."
- Translated by Moss Roberts, Chapter 71
"Fundamental Taoist Principles
- Zhenren 真人 (True Person / Taoist Sage)
- Xian / Hsien 仙 (Immortal)
- Yin 陰 and Yang 陽
- Shen 神 (Spirit)
- Qi / Chi 氣 (Breath / Energy)
- Jing / Ching 精 (Essence)
- Wuxing / Wu-Hsing 五行 (Five Elements / Phases)
- Ba gua / Pa kua 八卦 (The Eight Symbols)
- Wuji / Wu Chi 無極 (Primordial Non-being)
- De / Te 德 (Virtue)
- Wu Wei 無爲 (Effortless Action)
- Ziran / Tzu-jen 自然 (Natural / Self-so)
- Hun 魂 and Po 魄 (Ethereal and Corporeal Soul)
- Kan 坎 and Li 離 (Water and Fire)
- Pu 朴 (The Uncarved Block)"
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