DOI：10.3969/j.issn.1674-9391.2024.07.015

Abstract：

The Tao Te Ching， traditionally attributed" to the sage Laozi， is" widely regarded as a magnum opus in the Chinese philosophical and literary tradition， profoundly influencing both Chinese philosophy and culture. The Tao Te Ching is central to both intellectual" and religious conceptions of Taoism and resonates beyond Taoism.

In his" seminal work， Laozi emphasizes" the power of the feminine ideal and the cosmic yin. Rather than viewing yin and yang as opposing forces， Laozi presents them as complementary and interdependent： His" cosmic philosophy" stresses the balance between" these forces and critiques the dualistic tendencies pervasive in patriarchal ideologies." Moreover，" Laozi goes beyond the" binary opposition of male and female， positioning the" Tao as the Archetypal Feminine" and celebrating the nurturing qualities" of the Great Mother." The Tao Te Ching can thus be understood as a profound homage to motherly love." In Chapter 6，" for instance， Laozi identifies Tao with the feminine principle： “The Valley Spirit is deathless，/ It is called the Dark Mare./ The door of the Dark Mare，/ Is called the root of heaven and earth.”Loazi appears to further celebrate" virtues" traditionally associated with motherhood， such as" being submissive， stillness， tranquility， and humility .

Ellen M. Chen，a" renowned Taoist scholar" from" St. John’s University published her incisive and" insightful translation of The Tao Te Ching： A New Translation with Commentary in 1989." In this paper， I argue that Chen’s translation， which emphasizes" the presence of female power and Laozi’s worship of motherly virtues，" offers a compelling feminine rendition of the text. In her preface， Professor Chen astutely" observes that female principles lie at the" heart of Laozi’s philosophy： “Of all the ancient classics still extant， The Tao Te Ching alone draws its inspiration from the female principle. The Tao Te Ching does not pit the feminine form against the masculine; it appeals to all forms and beings to remember their root in the womb of non-being.” Moreover，" through her" detailed footnotes， Chen explores the symbols of the Great Mother，" providing a detailed and insightful understanding of the feminine principle of Tao. Furthermore， Chen’s feminist approach to translation is a significant contribution to the field， as it challenges patriarchal biases ingrained in traditional translations of the Tao Te Ching. For example，" in the last few lines of Chapter 8，" where the subject’s gender is ambiguous， she supplements the text by using unbiased pronouns like" “his/her” and “such a person” to neutralize the gender as implied in the text， thus compensating for the differences between languages.

Undoubtedly， Ellen M. Chen’s translation work is a testament to how feminist translatorscan" deconstruct patriarchal language， taking an interventionist approach to dismantle the conventional language they deem as inherently misogynist. The Tao Te Ching， therefore， in both its strong emphasis on feminine values and non-duality of yin and yang，" offers" an antidote to the crises" of" modern civilization， particularly the estrangement between humanity and nature." And in the context of China’s Belt and Road Initiative and" its broader cultural “going out” strategy， The Tao Te Ching， as a crown jewel of Chinese classics，" may serve as a crucial vehicle for promoting Chinese culture and wisdom" on the global stage， fostering" intercultural dialogue and understanding across" diverse civilizations.

Key Words：

Ellen M. Chen; English translation of The Tao Te Ching; the worship of feminine ideal; feminine writing