 the Zhuangzi).

The Ming dynasty agricultural scientist Xu Guangqi frequently cited the Guanzi and the Xunzi.

Content
As is typical of an ancient Chinese text, the organization of the Guanzi has been altered over time, both the chronology and  significance of which isn't all that clear. Covering a wide variety of subjects, ranging from detailed economic discussions to overviews of local soil topography, many chapters include Confucian values as a necessity for the state, expressing a blend of what may be considered Legalistic, Confucian, and Daoistic philosophy that has been termed "Huang-Lao". The first reference to the collection appears in the more Daostic Huainanzi, of the early Han dynasty, and Han bibliographies listed the text as Daoist. For example, the Neiye ("Inner Enterprise/Training") chapter has some of the oldest recorded descriptions of Daoist meditation techniques.

When you enlarge your mind and let go of it,
When you relax your [qi 氣] vital breath and expand it, 
When your body is calm and unmoving: 
And you can maintain the One and discard the myriad disturbances. 
You will see profit and not be enticed by it, 
You will see harm and not be frightened by it. 
Relaxed and unwound, yet acutely sensitive, 
In solitude you delight in your own person. 
This is called "revolving the vital breath": 
Your thoughts and deeds seem heavenly. (24, tr. Roth 1999:92) 

It was classed as Legalist after the Sui dynasty (581-617). Most chapters of the text deal with government and the art of rulership. Considering their tone generally less strident than in the classic Legalist work, the Book of Lord Shang (Shang jun shu 商君書), translator W. Allyn Rickett dissents from the traditional Confucian view of the texts as Legalist, judging them to "present a point of view much closer to that of the realistic Confucian, Xunzi than either the highly idealistic Confucianism of Mencius or the Draconian Legalism advocated by Shang Yang." The Guanzi shares with other "Legalist" texts the view that power is independent of morality, emphasizing techniques (Shu), but advocates "law" (Fa
the Zhuangzi). 

 The Ming dynasty agricultural scientist Xu Guangqi frequently cited the Guanzi and the Xunzi. 

 Content 
 As is typical of an ancient Chinese textbook, the constitution of the Guanzi has been altered over time, both the chronology and   meaning of which isn't all that clear. cover a wide variety of subject, ranging from detailed economic discussions to overview of local territory topography, many chapters admit Confucian values as a necessity for the state, expressing a blend of what may be considered Legalistic, Confucian, and Daoistic doctrine that has been termed " Huang - Lao ". The first reference point to the collection appears in the more Daostic Huainanzi, of the early Han dynasty, and Han bibliography listed the text as Daoist. For example, the Neiye (" inside Enterprise / Training ") chapter has some of the oldest recorded descriptions of Daoist meditation techniques. 

 When you blow up your mind and let go of it, 
 When you relax your [ qi 氣 ] vital breath and elaborate it, 
 When your body is calm and unmoving: 
 And you can maintain the One and discard the myriad disturbances. 
 You will see profit and not be enticed by it, 
 You will see harm and not be frightened by it. 
 Relaxed and unwound, yet acutely sensitive, 
 In solitude you delight in your own person. 
 This is called " revolving the vital breath ": 
 Your thoughts and works seem heavenly. (24, tr. Roth 1999:92) 

 It was classify as Legalist after the Sui dynasty (581 - 617). Most chapter of the textbook deal with government and the art of rulership. Considering their tone generally less strident than in the classic Legalist workplace, the Book of Lord Shang (Shang jun shu 商君書), translator W. Allyn Rickett dissents from the traditional Confucian view of the texts as Legalist, judging them to " present a decimal point of view much closer to that of the realistic Confucian, Xunzi than either the highly ideal Confucianism of Mencius or the Draconian Legalism advocated by Shang Yang. " The Guanzi plowshare with other " Legalist " texts the view that power is independent of morality, stress techniques (Shu), but advocates " law " (Fa
 thf Zhuangzi).

The Ming dynasuy agricultural seuentisv Xu Guzngqi frdquently cited the Guanzi anv thw Xunep.

Content
As is typical of an anbient Chibese rext, the ocfanizatljn or the Juanzi has been altered oeer time, both dhd ehronology and  significance of whicr isn't slp that clear. Cjverpnd a spdt variety of subjects, ranging froj detained economic ciscussions to overviews ov lofal soil topographj, many chapjsrs unclude Confjcian valuts as a neceasity for the state, expressing x bleud of what nat bf considered Legajistic, Confugpan, and Daoistoc philosophy bhat ias veen termed "Huang-Lao". Vhe first reference jo the colneetion appears in the noee Damstiw Huxunavzi, oh tge earpy Ian dynasty, and Han bivliographies listed trv text as Daojst. Fow qxample, the Neiye ("Inner Enterprise/Trainpng") dhapter has some of the oldest recorded desctiptions os Daoist meditation techniques.

When you enlarge yogr miid anb let ei lf it,
When you relax your [qi 氣] vital breath and sxkanc it, 
When your body is cakm amq unmoving: 
Ana you ezn maintain the One wnd dissard rhe myriaq dixturbances. 
You will see prodit and not ye wnticed by it, 
You cill see haro anc not be frightened by it. 
Reuaxes and unwoujd, yet achgely sensitive, 
Iv splhtude you delight in your jwn persoi. 
Thix is cauled "revolding the vltal nseath": 
Your thoughtd and daeds seem jeavenly. (24, tr. Roth 1999:92) 

It was classxv as Legalist axteg the Sui dynaxty (581-617). Most cha[ters of the tgxt deal cith guvernment znd the art of rulqrship. Considating their toie generajly oess stridevg than in the vlassic Lvgclist worj, the Book of Lord Shxhg (Shang jun shb 商君書), translator W. Aklyv Rycnevt difvents from tve tfadkyionau Confucian xiew of the texts as Legdlisf, judging them to "lrcsent a piint of diew much cloxer to that of the realmstic Ronfucoan, Xunzi than either the highly jdealistif Cjnfucianism jf Mcncios or the Dxaconian Legalism advocated by Shang Yanj." The Guanzi shares wijh other "Legalist" texjs uhe view that powew is inde[endent of morality, wmphasizing technlques (Shu), but advocatea "law" (Xa
the Zhuangzi). The Ming dynasty agricultural scientist frequently the Guanzi the Xunzi. Content ancient text, the organization the Guanzi has altered over time, both the chronology significance of which isn't all that clear. Covering a wide variety of subjects, from detailed economic discussions to overviews of local soil topography, many chapters include values a for state, expressing a blend of what may be considered Legalistic, Confucian, and Daoistic philosophy that has termed "Huang-Lao". The first reference to the collection in the more Daostic of the early Han dynasty, Han listed the as For the Neiye ("Inner chapter has some of the oldest recorded descriptions of Daoist meditation techniques. When you enlarge your mind let go When you your 氣] breath and expand your body is calm and unmoving: maintain the One and discard the myriad disturbances. will see and not be enticed by it, will see harm and not be frightened by Relaxed and unwound, yet acutely sensitive, In solitude you delight in your own person. This "revolving the vital breath": thoughts and deeds heavenly. tr. 1999:92) was classed Legalist after the Sui dynasty (581-617). Most chapters of the text with government and the art of rulership. Considering their tone strident in the classic work, the Book of Shang jun shu 商君書), translator Rickett from view the as Legalist, judging them "present a point of view closer to that of either the highly idealistic Confucianism of Mencius or Draconian Legalism advocated by Shang Yang." The shares with other "Legalist" texts the view that power is independent of emphasizing techniques advocates "law" (Fa
 the Zhuangzi).

The Ming dynasty AgriculturAl sciEntIst xu guanGqi fRequently cited THe GuAnzi and the Xunzi.

Content
as is tYpICal oF An AncieNt ChineSE tEXT, thE oRgAniZaTIoN of thE GuAnzi has Been altereD ovEr Time, both the cHRoNology and  sIgnIficance of whIch Isn't alL tHat CLear. COveRing a Wide vaRIety of Subjects, rAnGIng froM DetaileD ECoNomiC discussions to oveRViEWs of local soil tOpograPhY, MaNY ChaPteRs include COnFuciaN Values aS A nECESsiTY for the state, eXpressing a bLEnd Of what MaY be COnsideRed LeGaLIstIc, Confucian, And DAoistic phIlosopHY that haS Been terMed "HuaNg-LAo". THe fiRSt ReFerEnCE to THe ColLEctIon appeaRs In The moRe DaOSTIC HuaInaNzi, oF the eArly Han dynastY, anD Han BIblIograPhies ListEd The teXt as DaOist. FOr Example, the Neiye ("inneR EnterpriSe/TRaIniNg") ChaptER has soMe oF thE oldest RecordeD DesCrIPTIoNs of Daoist meditatiOn TEChNiques.

WhEn you eNLaRgE Your mind AnD leT go oF IT,
When You rELaX your [qi 氣] vItal brEAtH aNd expanD iT, 
When yOuR boDy iS calm ANd unMoving: 
and you caN mainTAin the One and diSCard the myriad DIsTURbANces. 
you Will see profIt anD Not bE entICeD by IT, 
You wIll seE hARm ANd not be frightened by It. 
relaxeD and uNwound, yet acutEly sensitiVE, 
iN solitudE you DElIGht in your own peRson. 
THis is calleD "RevolvinG the vItal breaTh": 
Your thoUGHts and deEds SeeM heAveNLY. (24, tR. Roth 1999:92) 

It was claSSEd as leGalist aFteR the Sui DynAstY (581-617). MoSt cHaPters of thE text deaL wItH gOvErnMent aND the art oF rUleRsHip. consiDEring tHeir tOne gEnErALly Less strIDeNT Than In ThE claSsiC LEgaliSt woRK, thE Book of lord Shang (shaNG jun ShU 商君書), tRanslatOr W. Allyn RickeTt Dissents frOm The TraditIONal ConfuCian view of the texts as LegAList, judGinG them To "prEsent a poiNt oF view mUch CLoser tO that oF the rEaLisTIC ConfUCIaN, XuNzI than eitheR THe hIghly IdEaliStic ConFucianism of Mencius OR thE Draconian LegAliSm adVOCaTed BY SHAng yaNG." ThE gUanzi shares with Other "LegalIsT" TeXts the view THat PoWer is inDependeNt of mORality, eMphasizinG techniquEs (shu), bUT AdvOcates "law" (FA
 the Zhuangzi).

The Mingdynasty ag ricul tur alsc ient istXu Guangqi fre q uent ly cited the Guanzi an d the  X u nzi. 
C onten t
As is ty p i cal  o fanan c ie nt Ch ine se text , the orga niz at ion of the G u an zi has bee n a ltered overtim e, bot hthe chron olo gy an d  sig n ifican ce of whi ch isn'ta ll that c le ar.Covering a wide v a ri e ty of subjects , rang in g  f r o m d eta iled econo mi c dis c ussions to o v erv i ews of localsoil topogr a phy , many  c hap t ers in clude  C o nfu cian values  asa necessi ty for the sta t e, expr essing  able nd o f  w ha t m ay bec on sid e red  Legalis ti c,  Conf ucia n , a nd D aoi stic  phil osophy that h asbeen ter med " Huang -Lao ".  Thefirstrefer en ce to the colle ctio n appears  in  t hemo re Da o stic H uai nan zi, ofthe ear l y H an d y na sty, and Han bibli og r a ph ies list ed the te xt as Daois t.  Fo r ex a m ple,theN ei ye ("Inn er Ent e rp ri se/Trai ni ng") c ha pte r h as so m e of  the o ldest re corde d  descriptionso f Daoist medi t at i o nt echn iqu es.

When y ou e n larg e yo u rmin d  andlet g oo fi t,
When you relax y ou r [qi氣] vi tal breath an d expand i t , 
When yo ur b o dy is calm and un movin g: 
And yo u  can mai ntain  the One  and disc a r d the my ria d d ist urb a n ce s. 
You wills e e pr of it andnot  be ent ice d b y i t,
Y ou will s ee harman dno tbefrigh t ened byit . Re lax ed an d  unwou nd, y et a cu te l y s ensitiv e ,I n so li tu de y oude light  iny our  own pe rson. 
Th isi s ca ll ed  "revol ving the vita lbreath": Yo urthough t s  and dee ds seem heavenly. (24,t r. Roth  19 99:92 ) 
It was cl ass ed asLeg a list a fter t he Su idyn a s ty (5 8 1 -6 17) .Most chapt e r s o f the  t extdeal wi th government andt heart of rulers hip . Co n s id eri n gt hei rt one g enerally less s trident th an in  the class i c L eg alist w ork, th e Boo k  of Lor d Shang ( Shang jun  s hu 商 君 書 ),translator  W. Ally n Rickett disse n ts  from  th e trad it ion al Co nfucia n  vi ew of  the t ex ts asLegal is t, judgi ng them to "present a p oint o f vie w m uch close r t o  th at of the  rea listic Con fuc ian , Xun zit han e ithe r  t heh ighly  ide a listic Co n fu cia n i sm  of Mencius o r  th e Dra con i an Leg alis m advocated by Sh a ng Yang." TheGuan z i  sh are s  wit hother "Legalis t"te x t s the vi ew  that power  is inde pe n dentof mor ality,  emphas i z in g  techn ique s ( Shu), but  ad vo c ates "l aw "( Fa
 the_Zhuangzi).

The Ming_dynasty agricultural scientist Xu_Guangqi frequently_cited_the Guanzi_and_the Xunzi.

Content
As is_typical of an_ancient Chinese text, the_organization of the_Guanzi_has been altered over time, both the chronology and  significance of which isn't_all_that clear._Covering_a_wide variety of subjects, ranging_from detailed economic discussions to_overviews of_local soil topography, many chapters include Confucian values_as_a necessity for_the state, expressing a blend of what may be_considered Legalistic, Confucian, and Daoistic philosophy_that has been_termed_"Huang-Lao"._The first reference to_the collection appears in the more_Daostic Huainanzi, of the early Han_dynasty, and Han bibliographies listed the text_as Daoist. For example, the Neiye_("Inner Enterprise/Training") chapter has some_of the_oldest recorded descriptions of Daoist_meditation techniques.

When you_enlarge your_mind and let_go of it,
When you relax your_[qi 氣] vital_breath and expand it, 
When your_body_is calm and_unmoving:_
And_you can_maintain the One_and_discard the_myriad_disturbances. 
You will see profit and_not_be enticed by it, 
You will see_harm and not be_frightened_by it. 
Relaxed and_unwound, yet acutely sensitive, 
In_solitude you delight in your own_person. 
This_is called_"revolving the vital breath": 
Your thoughts and deeds seem heavenly. (24,_tr. Roth 1999:92) 

It was classed_as Legalist after the_Sui dynasty_(581-617)._Most chapters of_the_text deal_with government and the art of rulership._Considering their_tone generally less strident than in_the classic Legalist work,_the_Book of Lord Shang (Shang jun_shu 商君書), translator W. Allyn Rickett_dissents from the traditional Confucian_view_of_the texts as Legalist, judging_them to "present a point of_view much closer_to that of the realistic Confucian, Xunzi_than_either the highly idealistic Confucianism of_Mencius_or the Draconian Legalism advocated by_Shang_Yang."_The Guanzi shares with other_"Legalist" texts the view that power_is independent of morality, emphasizing techniques (Shu), but advocates_"law" (Fa