The Rooster is an animal guided by its instinct, welcoming the morning sun for no other reason that it just feels right. Similarly, those born under the sign of the Rooster will often find success when they allow themselves to be led by their instinct. This way compromise is swift, respect is steadily gained, and the overall pace of their life is one in which they continue to achieve rather than dwell or worry. But for those under the sign of the Rooster, however, this beneficial way of life is not something that comes to them without effort. Rather, it is the result of holding off a different type of urge, the urge to overthink.
While a study of Mozi’ s (Mo Di or Master Mo) moral thought is paramount to understanding Chinese philosophy, his views on ontology, especially as they are set out in Books 8-37 and 46-49 of the Mozi, are sometimes overlooked. An understanding of Mozi’s views on reality begins with what he has to say about Heaven ( tian ). In classical Chinese, the word tian has many uses. When used as “Heaven and earth,” it is typically a reference to reality or all that is. Tian used alone is a nominative for the sky or a more or less numinous person.
For almost 2,000 years, the Chinese text used by commentators in China and upon which all except the most recent Western language translations were based has been called the Wang Bi , after the commentator who used a complete edition of the DDJ sometime between 226-249 CE. Although Wang Bi was not a Daoist, his commentary became a standard interpretive guide, and generally speaking even today scholars depart from it only when they can make a compelling argument for doing so. Based on recent archaeological finds at Guodian in 1993 and Mawangdui in the 1970s we are certain that there were several simultaneously circulating versions of the Daodejing text as early as c. 300 .