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Related book: The Daodejing of Laozi (Philip. J. Ivanhoe)

Compare Yi Ching with Tao Te Ching
Various writers translated The Daodejing of Laozi using unique perspectives on the literature. The translation of de was an important element in the interpretation of the text as it determined the theme of the different English adaptations. Roger T. Ames argued that the word meant Power, while Philip Ivanhoe transcribed it as Virtue (Cline, “Two Interpretations of De in Daodejing”). In Ivanhoe’s rendition, he used virtue to describe the Daoist’s peculiar version of ethical realism. He asserted that the pre-reflective habits, rather than self-oriented principles, influenced one’s perception of action. His rationale on the writing indicated how the Chinese tradition governed the concepts of Yi Ching and Tao Te Ching in humanity.
Thus, the two distinguished notions affected thought and action. Tao Te Ching referred to the way of life (Barrett, “The I Ching and the Tao”). Furthermore, it ascertained the harmony between the nature of time and human actions. Consequently, people lived according to current events and observed sacred moments. In contrast, Yi Ching, or I Ching, provided the construct of action to correlate with chronology (Barrett, “The I Ching and the Tao”). As a result, it guided humanity on the ideal behavioral traits. One can argue that it formulated insight on how an individual can utilize personal initiative to suite the laws of nature (Barrett, “The I Ching and the Tao”). Therefore, I Ching emanated from Tao Te Ching.
Ivanhoe combined the two ideologies to decipher the Daoist’s beliefs regarding life. He ascertained that the accurate and true values of judgement represented the global perception, and that people did not hesitate to criticize or punish the ones that failed to abide by the proper and fitting elements that governed life (Ivanhoe, “The Daodejing of Laozi”). He added that the Daoist believed that the personal understanding of true values was flawed in relation to the two rationales. Therefore, the writer established that the Tao reflected the general governance of virtue while Yi was the personal struggle to conform to the Tao (Cline, “Two Interpretations of De in Daodejing”). Consequently, Ivanhoe identified the importance of Tao in molding character.
Moreover, he manipulated the terms to indicate the importance of the views in leadership and sociability. For example, the Dao Sage attracted people towards himself to win allegiance by putting one below the group. He welcomed the gathering and appeased any worries (Ivanhoe, “The Daodejing of Laozi”). By portraying one as inferior to others, the sage was one with de and it enhanced the man’s virtue. The writer added that the Daoist sage is “upright but not imposing, shining but not dazzling” (Ivanhoe, “The Daodejing of Laozi”). The attitude explained the relation between Tao and Yi Ching, in that the moment created the opportunity for the individual to improve self by catering to others. As a result, the man managed to refine his understanding of virtue (Yi) by putting others before personal needs (Tao).
Besides, Ivanhoe elaborated on the two concepts by relating people and nature. He claimed, “The Daoist path of spiritual improvement is one that relieved unnatural, distorting, and deforming influences and ideas by restoring the original vitality and health” (Ivanhoe, “The Daodejing of Laozi”). Thus, the Daoist utilized virtue to unearth and settle people. It implied that de unraveled one’s character and created the means to appease one’s doubt or concerns about life (Cline, “Two Interpretations of De in Daodejing”). Consequently, it became the tool for conformity and regulated societal behavior as the remedy to purify the people.
As a result, Ivanhoe managed to define and differentiate Yi Ching and Tao Te Ching using Virtue. Yi is based on self and personal action, while Tao is the notion of time and its importance in governing the community. The Daoist advocated for Tao to regulate Yi because conformity generated unity and a purification of self. Therefore, the writer’s interpretation of the literature accentuated the importance of de in societal development.