The Warring States era, which was when most philosophy arose, did mess with literature a bit; the First emperor was worse. He gathered all the books he could get his hands on, sorted them out into piles. burned what he didn't like, then revised the orthography and had what was left copied into the new before burning the old copies. Happily, he didn't last all that long and did not yet have the efficiency of later emperors, so a lot did survive, though sometimes in rather sad shape (Zhuangzi had its pages separated then reassembled randomly, for example). The tradition of schools -- the lineage from master to disciple -- was broken for most schools and some just never reconstituted, so texts floating around got sucked together in various ways, which shifted over time. The Confucians did the best job of hanging together and keeping their texts; Mohists, Legalists, Dialecticians, and some even more minor schools faded away or were absorbed (with reinterpretation) into the continuing groups. Daoism as a group developed slowly from the coming together of a number of threads, magical, medical, alchemical (among the saved works), the DDJ, and eventually Zhuang. The DDJ has status early on along with stuff from the Yellow Emperor and other ancients, but got fixed in its present form and order only toward the end of the Early Han, as was the notion of Daoism -- already with the two branches (philosophical and practical, cf. Masonry). Disputers of the Tao by A.C. Graham is a nice survey (well, with more depth than that suggests) on the situation during Warring States (i.e., in classical Chinese Philosophy) with some notes on what happened afterwards.
"The way that can be wayed is not the way/ the word that can be worded is not the word." for starters. Unpacked it comes to something like "An existential position that can be described is not one that is going to achieve the desired goal" (but only like that, because, of course, that is a description of an existential position). There are no puns in this one, just the use of key words in different syntactical functions.
Graham is focused, in fact, on the interrelationships among the various schools (subtitle "Philosophical Arguments in Ancient China"). Kaltenmark and Welch are a couple of surveys of the development of Daoism. I used to have a couple dozen trats of the DDJ to compare and contrast (each did something right and something very wrong); now I'm down to a half dozen, kept either because I just like them or because they have really good, interesting notes: Waley for readability, Ames & Hall and Henricks for "up to date" ness.
Don't forget Loglan and Lojban. Dothraki has a fanbase even though it is not yet officially available. Of course, many of these go back a number of years. I consider a conlang a success if it has a website that sustains some conversation in the language over a long time (more than a year say) and about the language for even longer. Articles in newspapers are really a matter of luck (or good pr work); lots of languages have managed that but never really caught on and conversely at least until rather late in their development.