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Journal articles on the topic 'Zhuang zi'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Bumbacher, Stephan Peter. "Ge Hong’s Zhuang zi." Asiatische Studien - Études Asiatiques 72, no. 4 (2018): 1021–58. http://dx.doi.org/10.1515/asia-2018-0007.

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Abstract Sinology, as far as textual criticism is concerned, is still in its infancy compared with, e. g., New Testament, classical Greek or European medieval studies. Whereas virtually every ancient Greek, old English, or early German text – to name but a few – has been the subject of text critical scrutiny, in many cases even since Renaissance times, the same does not hold true for Chinese works. In the absence of early manuscripts they could themselves base upon, modern editions of classical Chinese texts usually take as their starting point the earliest extant printed versions which quite

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2

Xie, Wenyu. "Approaching the Dao: From Lao Zi to Zhuang Zi." Journal of Chinese Philosophy 27, no. 4 (2000): 469–88. http://dx.doi.org/10.1163/15406253-02704005.

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3

Xie, Wenyu. "Approaching the Dao: From Lao Zi to Zhuang Zi." Journal of Chinese Philosophy 27, no. 4 (2000): 469–88. http://dx.doi.org/10.1111/0301-8121.00027.

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4

OFILADA MINA, Macario. "Lessons on Spirituality from Zhuang Zi." Studies in Spirituality 10 (January 1, 2000): 66–76. http://dx.doi.org/10.2143/sis.10.0.505261.

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5

Jang, Yun-Su. "The Master of Freedom, Zhuang-zi." Jonrnal of Social Thoughts and Culture 3 (November 30, 2000): 265. http://dx.doi.org/10.17207/jstc.2000.11.3.265.

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6

Gao, Shan. "Nature, Spirituality, and Place: Comparative Studies between Emerson and Zhuang Zi." Religions 14, no. 9 (2023): 1134. http://dx.doi.org/10.3390/rel14091134.

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Very rich scholarly works have been produced to perform a comparative study between Emerson and Zhuang Zi. Many scholars in their comparative research have tried to find how Emerson and the transcendentalists such as Thoreau borrow ideas from Daoism. In this article, I will take a different approach. I aim to find how Emerson and Zhuang Zi’s pursuit of spirituality in nature shapes different types of sense of place. The concept of spirituality is related to the pursuit of meaning in life and self-transcendence. This concept has gradually gained attention from the branches of religion, philosop

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7

Vandermeersch, Léon. "De l'idéographie divinatoire à Confucius et Zhuang Zi." Cahiers d'Extrême-Asie 14, no. 1 (2004): 43–53. http://dx.doi.org/10.3406/asie.2004.1199.

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8

Zehou, Li. "Reading Notes on the Aesthetics of Zhuang Zi." Chinese Studies in Philosophy 20, no. 1 (1988): 3–42. http://dx.doi.org/10.2753/csp1097-146720013.

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9

Zhu, Rui. "Wu-Wei:Lao-zi,Zhuang-ziand the aesthetic judgement." Asian Philosophy 12, no. 1 (2002): 53–63. http://dx.doi.org/10.1080/09552360220142252.

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10

Qin, Zhou. "A Survey of Recent Studies on the Thought of Lao Zi and Zhuang Zi." Chinese Studies in Philosophy 20, no. 3 (1989): 71–90. http://dx.doi.org/10.2753/csp1097-1467200371.

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11

Dayong, Yang. "Yan Fu's Philosophy of Evolution and the Thought of Lao Zi and Zhuang Zi." Chinese Studies in Philosophy 24, no. 1 (1992): 55–84. http://dx.doi.org/10.2753/csp1097-1467240155.

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12

Ito, Takatoshi. "Ji-zang's Criticism of Confucianism and the Philosophy of Lao-zi and Zhuang-zi." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 34, no. 2 (1986): 502–9. http://dx.doi.org/10.4259/ibk.34.502.

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13

Cook, Scott. "Zhuang Zi and His Carving of the Confucian Ox." Philosophy East and West 47, no. 4 (1997): 521. http://dx.doi.org/10.2307/1400301.

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14

Cho HanSuk. "A study of Wang Pang's Commentary on Zhuang Zi." JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, no. 57 (2018): 151–81. http://dx.doi.org/10.35504/kph.2018..57.006.

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15

Wawrytko, Sandra A. "Deconstructing Deconstruction: Zhuang Zi as Butterfly, Nietzsche as Gadfly." Philosophy East and West 58, no. 4 (2008): 524–51. http://dx.doi.org/10.1353/pew.0.0026.

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16

Cheng, Meiling. "De/visualizing Calligraphic Archaeology: Qiu Zhijie's Total Art." TDR/The Drama Review 53, no. 2 (2009): 17–34. http://dx.doi.org/10.1162/dram.2009.53.2.17.

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Chinese multimedia artist Qiu Zhijie's “total art” exhibition, The Ataraxic of Zhuang Zi, combines cultural fieldwork, historical documentation, sociological investigation, and cross-media artworks to intervene into the disturbing phenomenon that has turned the Nanjing Yangzi River Bridge into China's most popular suicide location.

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17

Bo, Wang. "Chapter 9. "Zhuang Zi and the Seven Inner Chapters" (Excerpts)." Contemporary Chinese Thought 38, no. 2 (2006): 9–18. http://dx.doi.org/10.2753/csp1097-1467380201.

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18

Ofilada, Macario. "Zhuang Zi: An Introduction to the Man and his Thought." Philippiniana Sacra 27, no. 79 (1992): 105–16. http://dx.doi.org/10.55997/ps1005xxvii79a5.

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19

Cui, Liu, Xuyan Xie, Nan Huang, et al. "‘Xi Zi Hong Zhuang’: A New Ornamental Lycoris rosea Cultivar." HortScience 60, no. 4 (2025): 642–43. https://doi.org/10.21273/hortsci18481-25.

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20

Xiaogan, Liu. "The Evolution of Three Schools of Latter-Day Zhuang Zi Philosophy." Chinese Studies in Philosophy 23, no. 2 (1991): 3–6. http://dx.doi.org/10.2753/csp1097-146723023.

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21

Xu, Ruitian, and Agustín De la Herrán Gascón. "Exploring the didactic possibilities of the teachings of the three taoist classics." Revista Boletín Redipe 13, no. 12 (2024): 21–38. https://doi.org/10.36260/v34rsq79.

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Educational Taoism (daojia) is one of the oldest pedagogies in history. Based on the teachings of the Chinese masters Lao Zi, Lie Zi and Zhuang Zi, it is not well known in Western education. Nor is it familiar to specialists in Pedagogy or General Didactics. The aim of this study is to explore its potential for the education of students, from the perspective of teachers. For this purpose, 33 Western and Chinese teachers were interviewed using a phenomenographic approach. The results of their testimonies suggest that educational Taoism improves students’ education in a profound way, complementa

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22

Ruan, Zhong. "The Influence from Zhuang Zi During Su Shi’s Exiled Period in Hainan." Journal of Chinese Prose 10 (December 30, 2020): 91–107. http://dx.doi.org/10.22419/tjcpcom.10.6.

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23

Kim Dug Sam. "A Study on the usage and values of ‘變’ in 『Zhuang-zi』". JOURNAL OF CHINESE STUDIES ll, № 51 (2016): 1–23. http://dx.doi.org/10.26585/chlab.2016..51.001.

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24

Xiaogan, Liu. "The Evolution of Three Schools of Latter-Day Zhuang Zi Philosophy: Preface." Chinese Studies in Philosophy 24, no. 1 (1992): 3–6. http://dx.doi.org/10.2753/csp1097-146724013.

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25

De Meyer, Jan. "Zhuang Zi. De volledige geschriften. Het grote klassieke boek van het taoïsme." T'oung Pao 94, no. 1 (2008): 151–53. http://dx.doi.org/10.1163/008254308x367040.

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26

Xiaogan, Liu. "Two Orientations in Hermeneutic Writing: Wang Bi's Commentary on the Lao Zi and Guo Xiang's Commentary on the Zhuang Zi." Contemporary Chinese Thought 40, no. 2 (2008): 23–45. http://dx.doi.org/10.2753/csp1097-1467400202.

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27

Moon, MiOk, and MyoungHee Moon. "A Study on Infant's Response to Disability: Using Zhuang Zi fable's ‘Ataeta story’." Korean Association For Learner-Centered Curriculum And Instruction 21, no. 2 (2020): 787–815. http://dx.doi.org/10.22251/jlcci.2021.21.2.787.

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28

Kim, Dug-sam. "The Place and Existence’ explored by 『Zhuang zi(莊子)』 and Jeff Malpas". East Asian Culture and Thought 9 (31 грудня 2020): 215–40. http://dx.doi.org/10.35203/eact.2020.12.215.

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29

Jeonghoon Ahn. "he Lie or Parody of Zhuang-zi― A Study on Rewriting about Confucius." Journal of the research of chinese novels ll, no. 44 (2014): 1–24. http://dx.doi.org/10.17004/jrcn.2014..44.001.

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30

Kim, Jung Hee. "Creation Theory of Eastern Painting from the Perspectives of Zhuang-zi and Shitao." KOREA SOCIETY FOR SCIENCE OF EASTERN ART 56 (August 30, 2022): 109–32. http://dx.doi.org/10.19078/ea.2022.56.5.

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31

Karjo, Clara Herlina. "When Equivalence is Not Enough: Translation Adjustments of Philosophical Text in Comic Form." Humaniora 4, no. 1 (2013): 82. http://dx.doi.org/10.21512/humaniora.v4i1.3420.

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The tenet of good translation is to achieve idiomatic equivalence. However, when the translation work is going to be published, there should be some adjustments, either lexical or structural. The reasons for adjustment might be various: for politeness, conciseness, etc. This article discusses the translation adjustments of a Chinese philosophical book: The Sayings of Zhuang Zi by comparing the original translation by the translator with the published book which has been edited by publisher’s editor. The objectives of this study are to find different types of translation adjustment made by the

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32

Moon, Mi-Ok, and Myoung-Hee Moon. "Field Application Research of the Conceptual Instructional Model of Zhuang Zi Fable for Young Children." Korean Joural of Children's Media 18, no. 4 (2019): 111–45. http://dx.doi.org/10.21183/kjcm.2019.12.18.4.111.

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33

Han, Yongjie. "A Study on the relationship between Zhuang Zi(莊子)’s fool and Ah Q". Journal of Chinese Prose 9 (30 грудня 2019): 1–22. http://dx.doi.org/10.22419/tjcpcom.9.1.

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34

Hao, Changchi. "Relativity of the human world and Dao in Lao-Zhuang—An Interpretation of chapter 1 of the Zhuang-zi and of the Lao-zi1." Asian Philosophy 15, no. 3 (2005): 265–80. http://dx.doi.org/10.1080/09552360500382057.

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35

Wang, Quan. "The butterfly transformation and the anamorphosis: A posthumanist reading of gaze in Zhuang Zi and Jacques Lacan." Asian Philosophy 31, no. 3 (2021): 305–19. http://dx.doi.org/10.1080/09552367.2021.1892300.

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36

张, 群. "Numerical Simulation and Preliminary Analysis of pp 62110 Xin Zhuang Zi Mine Mining Area Fault Activation Process." Metallurgical Engineering 01, no. 02 (2014): 49–64. http://dx.doi.org/10.12677/meng.2014.12008.

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37

De la Herrán Gascón, Agustín. "La didáctica y el paradigma del techo de cristal. una mirada desde el enfoque radical e inclusivo de la educación." Revista Boletín Redipe 10, no. 4 (2021): 31–41. http://dx.doi.org/10.36260/rbr.v10i4.1247.

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La Didáctica es un centro de la Pedagogía. Pero la Pedagogía está descentrada, porque está desenraizada. Por tanto, el centro de la Didáctica no es el centro de la formación plena, comprendida como fenómeno. Hay un abismo entre el fenómeno y el conocimiento del fenómeno. Cuando, con sed, se bebe de una vasija de oro, el agua en su hueco es el centro. Si la mirada se engarza al recipiente y no al seno y al agua, será que se es idiota. Dice Zhuang zi (1999), un maestro de la Didáctica basada en la conciencia, que: “La nasa sirve para coger peces; cogido el pez, olvídate de la nasa”. Pero una nas

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38

Hye kyung cho. "Lao Tzu, Zhuang Zi and L. Tolstoy: A Study on the View of Life and Death in Tolstoy’s Novels." Russian Language and Literature ll, no. 58 (2017): 135–55. http://dx.doi.org/10.24066/russia.2017..58.006.

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39

학군봉. "『Zhuang Zi』 Fable's an Aspects to Receive and its Meaning in Gyegok(谿谷) Chang, Yu(張維)'s Literature". Journal of Korean Literature in Classical Chinese ll, № 41 (2008): 375–407. http://dx.doi.org/10.30527/klcc..41.200806.013.

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40

Son, Hyeoung Woo. "A Study of Drought Spatio-Temporal Characteristics Focused on 『Zhuang-zi 莊子』 and Paik, Nam-June Paik’s TV Garden". Korean Society for Science of Eastern Art 36 (30 серпня 2017): 132–58. http://dx.doi.org/10.19078/ea.2017.36.6.

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41

王, 莹. "The Context of Survival Philosophy in <i>Zhuang Zi</i>—A Value Evaluation System Centered on “Use”." Advances in Philosophy 13, no. 09 (2024): 2345–50. http://dx.doi.org/10.12677/acpp.2024.139348.

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42

Kang Seong Jo. "Zhuang Zi (莊子) Trace Marks Appeared on the Metal and Stone Inscriptions in the post Three Kingdoms Period of Ancient Korea". Journal of Chinese Language and Literature ll, № 84 (2017): 209–36. http://dx.doi.org/10.26586/chls.2017..84.007.

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43

Kubin, Wolfgang. "Wilt L. Idema, The Resurrected Skeleton: From Zhuang Zi to Lu Xun. New York: Columbia University Press, 2014. viii, 333 pp. Glossary, Bibliography, Index. US$ 60.00 (HB). ISBN 978-0-231-16504-4." Monumenta Serica 65, no. 1 (2017): 227–28. http://dx.doi.org/10.1080/02549948.2017.1309146.

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44

CHEN, Xin, and Kazuyoshi FUMOTO. "DESIGN TECHNIQUE OF BRACKET COMPLEXES CALLED “TIAO JIN•LIU JIN DOU KE”, “YI DOU ER SHENG JIAO MA YE DOU KE”, “YI DOU SAN SHENG DOU KE”, “SAN DI SHUI PIN ZI DOU KE”, “NEI LI QI PAN BAN SHANG AN ZHUANG PIN ZI KE”, “GE JIA KE” IN CHINESE CLASSICAL ARCHITECTURAL BOOK “GONG CHENG ZUO FA ZE LIE”." Journal of Architecture and Planning (Transactions of AIJ) 74, no. 636 (2009): 463–70. http://dx.doi.org/10.3130/aija.74.463.

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45

Kang, Seong Jo. "A Study on Analysis and Discuss about the Original Sentence in ‘Preservation of the Life’, 『Zhuang Zi』: It May Be Able to Supply All the Fuel, then the Fire Is Transmitted, and We Don’t Know When It Will Come to an End." Journal of Chinese Studies 94 (November 30, 2020): 383–416. http://dx.doi.org/10.35982/jcs.94.17.

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46

Popova, Galina S. "Introduction to the study of Kong-zi jia-yu (“School Sayings of Confucius”)." Orientalistica 4, no. 4 (2021): 901–28. http://dx.doi.org/10.31696/2618-7043-2021-4-4-901-928.

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The Kong-zi jia-yu (“School Sayings of Confucius”) is an important historical source for the study of Confucius’ teachings. The text comprises Confucius’ sayings, records of his conversations with his students and other people, and also information regarding his life and deeds. Regardless of the factual cornucopia, the text remains almost completely unknown to Russian scholars. Equally, it has never been translated into Russian. The necessity to translate this historical source into Russian is obvious, at least because of the information regarding the life of Confucius (551–479 BC) and also th

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47

JIN, Fenglin. "儒道死亡思想之比較". International Journal of Chinese & Comparative Philosophy of Medicine 2, № 3 (1999): 99–115. http://dx.doi.org/10.24112/ijccpm.21377.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文對儒道死亡思想進行了深入細緻的比較研究，認為在對待死亡的態度上，儒家重生輕死，對死存而不論；道家則由反對悅生惡死，進而歌頌、讚美死亡。在對死亡本質的認識上，儒家從天命角度出發，認為死由命定，是天意的體現；道家則認為死是氣聚氣散的結果；同時二者又都認為死亡本質上是一種安息。在對待死亡價值問題上，儒家強調把死亡落實到道德價值的開拓上；而道家則堅決反對給死亡以價值判斷，強調避死全身才是人生之根本。在超越死亡的途徑上，儒家認為人只要生治充實，為理想而奮鬥，創造了某種永恆之物，便可超越死亡；而道家則強調通過，“心齋”、“坐忘”，達到與大道合一，從而實現死而不亡。儒進上述對死亡及死後狀態的體認，派生出積極入世、奮發有為和純精神修練、不問世事的截然不同的人生態度和準則，對中國的後世哲學產生了重大而深遠的影響。This essay is a comparative and in-depth analysis of the Classical Confucian (Confucius, Mencius) and Classical Daoist (Lao Zi, Zhuang Zi) views on death. Four aspects of these tw

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48

黃聖松, 黃聖松. "《左傳》人物名字考論八則". 人文研究學報 56 (жовтень 2022): 057–94. http://dx.doi.org/10.53106/241195042022105600004.

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<p>本文討論《左傳》八位人物之名與字關係，依《左傳》卷秩為次，依序為楚潘尪字師叔、宋皇鄖字椒、莒蒲茲夫字餘侯、晉梁養字餘子、鄭游速字子寬、衛王孫賈字商、吳大宰嚭字子餘與晉司馬寅、董褐。晉司馬寅與董褐僅知為同一人，未知寅、褐何者為名、何者為字，故並列呈現。八人名與字關係或為字義相關，如皇鄖、王孫賈、大宰嚭；或取反義關係，如游速、司馬寅與董褐；尚有近義聯想之例，如蒲茲夫、梁養，另見古語活用者，如潘尪。</p> <p>&nbsp;</p><p>According to the volumes of Zuo Zhuan in sequence, this article discusses the relevance between first names and courtesy names of the eight characters in the text. The following eight characters are in sequence of volumes: D&agrave;-fū (the senior official of Chǔ State), Pān Wāng&rsquo;s courtesy name is &ldquo;Shī-shū&rdquo;;

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49

Duran, Kevin. "Reviewer Acknowledgements for International Business Research, Vol. 12, No. 1." International Business Research 12, no. 1 (2018): 156. http://dx.doi.org/10.5539/ibr.v12n1p156.

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International Business Research wishes to acknowledge the following individuals for their assistance with peer review of manuscripts for this issue. Their help and contributions in maintaining the quality of the journal are greatly appreciated.  International Business Research is recruiting reviewers for the journal. If you are interested in becoming a reviewer, we welcome you to join us. Please find the application form and details at http://www.ccsenet.org/journal/index.php/ibr/editor/recruitment and e-mail the completed application form to ibr@ccsenet.org.  Reviewers

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50

Rivera Espinoza, Manuel. "Untamable Dragons and Dubious Calculations: A Reading of Xiaoyaoyou 1–3." Religions 14, no. 9 (2023): 1130. http://dx.doi.org/10.3390/rel14091130.

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The paper explores the metaphysical and cosmological implications of the Xiaoyaoyou chapter of the Zhuangzi. Beginning with an exploration of the Kun–Peng fable’s epistemological aspects, the study transitions to emphasize its connection to fundamental metaphysical forces, such as yinyang 陰陽, qi 氣, and wuxing 五行. The dragonesque features of Kun and Peng are seen as analogies for cosmic and metaphysical change, forming the basis for an alternative, non-epistemological interpretation. Accordingly, the expression “anxious calculations” (shushu 數數) is interpreted as both a critique of the scholar-

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