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It is, however, especially associated with Legalism, a school of statesmanship advocating universal application of unbending law.

He served in more than one small state, including Qín ), grandson of the founding Hàn emperor, was the king of a domain called Huáinán, where he was the patron of scholars and artists, including, tradition tells us, a group of eight Daoist miracle-workers, whose discussions constitute the "Masters of Huáinán" text, which includes a mix of observations on government and on nature, but which explicitly supernaturalizes Daoist ideas.

The various comprehensive canons all seem to founder on the need to place thematically similar materials together, but also to block materials used by the same school together.

The names of Daoist Schools that come up most commonly are: The following texts are probably the most read of the material that is found in the Daoist Canon.

In later times the name came to be thought of as singular, and Huáinán zǐ, misunderstood to mean "the sage named Huáinán," was credited with the invention of bean curd and regarded as the patron god of bean curd sellers. Although the book is well known and widely studied, scholars suspect (as usual) that it is the product of many different authors.

The evidence is that many passages are quotations from other works (often lost).

In the XXth century the last two issues were addressed, and Chinese and western scholars have rescued a fairly extensive canon, published it in multiple copies, and indexed it.

Although there are several distinct themes, and some tend to be concentrated in certain sections, most themes are found in most sections, and the traditional organization of this vast library is both a blessing (because it represents a kind of standard) and a (somewhat greater) curse (because it inhibits understanding).

To make matters even more complex, many of the individual works included range over more than one of these topics.However even most skilled translators of Classical Chinese produce sometimes widely differing interpretations of this text. The Dàodé Jīng is best known in the Anglophone world under the older spellings "Tao-tê Ching" and "Tao-te-ching," and the name of the putative author was formerly often spelled "Lao Tzu," "Lao-Tz'u," "Lao Tse," "Lao Ts'ê," or various other ways. Mitchell Míng dynasty novel recounting how the gods came to have their places in the pantheon.An enormously popular work, this novel is at once a summation of popular stories and a stimulus to their representation in other media, such as traveling theatricals.There have doubtless been hundreds or thousands of different attempts to make order from the chaos.Today we know of at least seven, of which the first is perhaps the most influential, even though it is lost: dynasty (960-1127), who also sought to compile what he could of the remaining Táng canon. Modern reprints of this are about four volumes long.

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In addition several "schools" of Daoist practitioners are represented by the writings collected in the canon.

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