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Academic literature on the topic 'Zhuangzi'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 March 2025

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Journal articles on the topic "Zhuangzi"

1

Møllgaard, Eske J. "Zhuangzi’s Word, Heidegger’s Word, and the Confucian Word." Journal of Chinese Philosophy 41, no. 3-4 (March 2, 2014): 454–69. http://dx.doi.org/10.1163/15406253-0410304014.

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Traditional Chinese commentators rightly see that understanding Zhuangzi’s way with words is the presupposition for understanding Zhuangzi at all. They are not sure, however, if Zhuangzi’s words are super-effective or pure nonsense. I consider Zhuangzi’s experience with language, and then turn to Heidegger’s word of being to see if it may throw light on Zhuangzi’s way of saying. I argue that a conversation between Heidegger and Zhuangzi on language is possible, but only by expanding Heidegger’s notion of Gestell (enframing) and through a destruction of the dominant Confucian discourse that obscures Zhuangzi’s way of saying.

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Lee, Joo-gang. "Mengzi and Zhuangzi’s Understanding of Emotions." Yeongnam Toegye Studies Institute 34 (June 30, 2024): 7–32. http://dx.doi.org/10.33213/thlj.2024.0.34.7.

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In today's increasingly uncertain society, Zhuangzi is often praised as a great individualist who worships absolute freedom. Some call him an optimistic nihilist. However, if you focus on the Zhuangzi's argument about emotions, you doubt that he is a person who has neglected the feelings of himself and others. Because of this, it is very important to properly grasp the understanding of Zhuangzi’s opiniom towards emotions. As far as emotion is concerned, Mengzi and Zhuangzi are in different positions. Mengzi positively and actively embraced emotions, and furthermore laid the foundations of his studies on emotions. He saw heaven as a nature within man, and that nature manifests itself with emotion. Because of this, he argued that humans should live according to their emotions, and that social problems should also be dealt with based on emotions. On the other hand, Zhuangzi had an indifferent attitude toward emotions. He also saw that human beings can't be without emotions. At the same time he felt that the act of suppressing emotions was not appropriate. However, he insisted that because emotion interferes with mental and physical tranquility, it must be let go constantly. Modern emotional psychology determines that Zhuangzi's attitude toward emotion is unhealthy. Even if emotion makes me tired, I must actively embrace it and examine its cause and meaning. Instead of letting go of my feelings, I have to move in the direction it dictates. Only then will I be able to lead an emotional life with abundant emotions and empathy for others.

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Lee, Chunghyeon, and Yeongjoo Kim. "Examining the Potential for Spirituality Education in the Book of Zhuangzi." Korean Association for the Study of Religious Education 78 (September 30, 2024): 135–54. http://dx.doi.org/10.58601/kjre.2024.09.30.08.

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[Objective] The purpose of this study is to examine whether spirituality can be discussed in the Book of Zhuangzi amidst the need for spirituality education in the post-religious era, and to explore the possibility of spiritual education in Zhuangzi. [Contents] This study examines how Western scholars view spirituality in the Book of Zhuangzi. We then examined what Zhuangzi spirituality is, based on the “Nourishing the Lord of Life” passage, which is often used in discussions of spirituality in Zhuangzi, and how it can be found in practice and what it looks like when it is fully realized. [Conclusions] The conclusions of this study are as follows First, Zhuangzi spirituality can be characterized as the desire to encountering Shen(神). Second, he affirmed that Zhuangzi spirituality is manifested through the acts of mindfulness and forgetfulness, resulting in the attainment of the ideal human beings of the Supreme Man, the Divine Man, and the Holy Man. Third, we believe that Zhuangzi's theory of spiritual education can serve as a theoretical foundation for spiritual education in the post-religious era, as it can teach spirituality in a philosophical and literary context.

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Nelson, Eric S. "Technology and the Way: Buber, Heidegger, and Lao-Zhuang “Daoism”." Journal of Chinese Philosophy 41, no. 3-4 (March 2, 2014): 307–27. http://dx.doi.org/10.1163/15406253-0410304005.

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I consider the intertextuality between Chinese and Western thought by exploring how images, metaphors, and ideas from the texts associated with Zhuangzi and Laozi were appropriated in early twentieth-century German philosophy. This interest in “Lao- Zhuang Daoism” encompasses a diverse range of thinkers including Buber and Heidegger. I examine (1) how the problematization of utility, usefulness, and “purposiveness” in Zhuangzi and Laozi becomes a key point for their German philosophical reception; (2) how it is the poetic character of the Zhuangzi that hints at an appropriate response to the crisis and loss of meaning that characterizes technological modernity and its instrumental technological rationality; that is, how the “poetic” and “spiritual” world perceived in Lao-Zhuang thought became part of Buber’s and Heidegger’s critical encounter and confrontation with technological modernity; and (3) how their concern with Zhuangzi does not signify a return to a dogmatic religiosity or otherworldly mysticism; it anticipates a this-worldly spiritual (Buber) or poetic (Heidegger) way of dwelling immanently within the world.

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Wu, Qing. "Fang Yizhi’s Transformation of the Consciousness-Only Theory in Yaodi Pao Zhuang: A Comparison and Analysis Based on Literature." Religions 15, no. 8 (August 6, 2024): 953. http://dx.doi.org/10.3390/rel15080953.

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Yaodi Pao Zhuang (Monk Yaodi Distills the Essence of the Zhuangzi, 藥地炮莊), written by Ming dynasty scholar Fang Yizhi (1611–1671), was one of the greatest annotations of Zhuangzi 庄子 in the late Ming dynasty. However, the Buddhist thought in Yaodi Pao Zhuang has scarcely been examined. Drawing on the revival of the consciousness-only (vijñaptimātratā, 唯識) theory during the Ming dynasty, this study discussed how Fang Yizhi transformed the theory to annotate Zhuangzi in Yaodi Pao Zhuang through literature comparison and logical analysis. Meanwhile, from a speculative viewpoint drawing on Yi studies (studies of the Yi Jing, 易學), Fang Yizhi demonstrated that “storehouse consciousness” (alaya-vijnana, 阿賴耶識) could have contrasting properties of defilement (samklesa, 染) and purity (suddha, 淨). Moreover, he proposed “consciousness is wisdom” to replace the consciousness-only view of “transforming consciousness into wisdom” prevailing in the Tang dynasty, thus providing the conditions for the interpenetration of the consciousness-only doctrine into Zhuangzi. This study’s results highlight the positive implications of Fang Yizhi’s mutually supportive interaction model of Buddhism, Confucianism, and Daoism for addressing contemporary cultural conflicts.

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Klein, Esther. "Were there “Inner Chapters” in the Warring States? A New Examination of Evidence about the Zhuangzi." T'oung Pao 96, no. 4 (2010): 299–369. http://dx.doi.org/10.1163/156853210x546509.

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AbstractThis article questions the traditional beliefs that the seven “inner chapters” constitute the earliest stratum of the Zhuangzi, that they already formed a coherent unit in the Warring States, and that they came from a single hand. After reviewing what is known about the early history of the Zhuangzi text, various arguments that have been made in support of early, coherent inner chapters, are examined. Taking the Shiji portrait of the Zhuangzi as the starting point, it is shown that Sima Qian's description and use of the Zhuangzi already gives us reason to question the importance, or even existence, of the inner chapters in the Western Han. It is then shown that pre-Han and Han references to Zhuang Zhou, and parallels with the Zhuangzi text, do not necessarily even require (or support) the existence of most inner chapters, and certainly give no evidence that they were coherent and had any kind of canonical status. Though this does not constitute proof, it does give us reason to rethink the traditional beliefs about the authorship and structure of the early Zhuangzi text. In closing, the possibility of a Huainan Zhuangzi, and the role Liu An and his court might have played in the compilation of the inner chapters, is considered. Cet article met en question les conceptions traditionnelles suivant lesquelles les sept “chapitres intérieurs” constituent la strate la plus ancienne du Zhuangzi, formaient déjà un ensemble cohérent à l'époque des Royaumes Combattants, et étaient de la même main. Ce qu'on connaît de l'histoire ancienne du texte du Zhuangzi est passé en revue, puis sont examinés les divers arguments qui ont été avancés en faveur de l'ancienneté et de la cohérence des chapitres intérieurs. Partant du portrait du Zhuangzi dans le Shiji, il est démontré que déjà la description et l'usage du texte par Sima Qian nous invitent à nous poser des questions sur l'importance, voire l'existence, des chapitres intérieurs à l'époque des Han occidentaux. Puis il est constaté que les références à Zhuang Zhou sous les Han et avant, ainsi que les parallèles avec le texte du Zhuangzi, ne supposent pas nécessairement (ni ne confortent) l'existence de la plupart des chapitres intérieurs, et ne suggèrent certainement pas que ceux-ci formaient un ensemble cohérent et avaient un quelconque statut canonique. Si ces faits n'ont pas valeur de preuve, ils invitent à s'interroger sur les conceptions traditionnelles concernant l'auteur et la structure du texte primitif du Zhuangzi. En conclusion sont considérés la possibilité d'un Zhuangzi originaire de Huainan ainsi que le rôle qu'auraient pu jouer Liu An et sa cour dans la compilation des chapitres intérieurs.

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Qu, Weicheng. "Modern Chinese Scholars' Perspectives on Zhuangzi's Aesthetics." Communications in Humanities Research 4, no. 1 (May 17, 2023): 491–96. http://dx.doi.org/10.54254/2753-7064/4/20220741.

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Modern Chinese scholars of Zhuangzi's aesthetics can be illustrated by the words of Liu Shaojin in Zhuangzi and Chinese Aesthetics. The aesthetic significance of the book Zhuangzi is not a theoretical summary of beauty and art as objects, but rather, when it comes to its 'Dao', it's understanding of The aesthetic significance of Zhuangzi's book is not a theoretical summary of beauty and art, but a coincidence between its experience and realm of 'Tao' and the aesthetic experience and realm of art. Because of this coincidence, later generations naturally transposed these philosophical questions with aesthetic overtones to the understanding of the aesthetic characteristics of art, thus giving new meaning to Zhuangzi's philosophical propositions. In this sense, people believe that the literary and artistic thoughts and aesthetic theories contained in Zhuangzi are not distinguished by the correctness of their conclusions, but by the illuminating, suggestive, and profound way in which they touch upon the issues in the course of their exposition. This suggests that Chinese scholars have a dialectical approach to Zhuangzi's philosophical aesthetics, and that needs a careful look at examples like Zhili Shu with a critical eye in modern times.

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Wang, Cheng. "Harmonizing Diversity: Insights from Zhuangzi’s Concept of Zhi 知." Religions 16, no. 3 (March 12, 2025): 353. https://doi.org/10.3390/rel16030353.

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Zhuangzi articulates a framework for harmonizing diversity in both thought and practice. An in-depth analysis of the concept of zhi 知 is essential for understanding Zhuangzi’s perspective on achieving harmony concerning the diverse and ever-changing nature of existence. Previous studies on Zhuangzi either label his philosophy as anti-intellectual or fail to sufficiently examine the multi-dimensional nature of zhi as presented in his writings. This article identifies a hierarchical framework of knowledge in the Zhuangzi, including xinzhi 心知 (conscious knowing), xiaozhi 小知 (lesser knowledge), dazhi 大知 (greater knowledge), and zhenzhi 真知 (true knowledge), and discusses its implications for both inner and external harmony. It illustrates Zhuangzi’s critique of conventional forms of knowledge, which often create rigid divisions. The study reveals how practices such as xinzhai 心齋 (fasting of the heart-mind) lead from limited understanding toward zhenzhi, culminating in the realization of zhenren, who lives in accordance with dao. The analysis of various levels of knowing illuminates Zhuangzi’s approach to transcending conventional epistemology while proposing methods to embrace diverse perspectives and achieve better harmony in existence.

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Jung, Woojin. "Zhuangzi's Self-Concept in the Context of Cognition." Journal of Daoist Studies 18, no. 1 (2025): 1–17. https://doi.org/10.1353/dao.2025.a949597.

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Abstract: This study examines Zhuangzi's concept of self in the context of cognition, elucidating that it stems from two distinct interactions with the world. Specifically, Zhuangzi discerns between engagement with the world via language (imbued with socio-cultural biases) and engagement with the world as it exists (through resonance). He then advocates for the latter as the mode by which an ideal being interacts with the world. These two types of interactions correspond to Zhuangzi's linguistic self and the resonant self. Thus, in the pivotal expression "I lost myself" in Chapter 2 of the Zhuangzi , "myself" aligns with the linguistic self, while "I" aligns with the resonant self.

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Liu, Zheng. "Flesh, Vital Energy and Illness: A Comparative Phenomenological Study of Human–Nature Relations Inspired by the Contexts of Later Merleau-Ponty and the Zhuangzi." Religions 13, no. 7 (July 11, 2022): 637. http://dx.doi.org/10.3390/rel13070637.

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The main aim of this paper is to illustrate human–nature relations from a comparative study of the contexts of later Merleau-Ponty and the Zhuangzi. I argue that the Zhuangzi has its own phenomenology of the natural world, which is worth comparing to Merleau-Pontian later phenomenology. To compare the arguments on human–nature relations in the contexts of later Merleau-Ponty and the Zhuangzi in detail, first, I briefly compare the cultural philosophies of nature in ancient Greece and China and their possible influences on our contemporary understanding of nature. Second, I compare the concept of “flesh” of Merleau-Ponty with the concept of “vital energy” in the Zhuangzi and point out the main roles of these concepts in their respective theories of the natural world. Third, I use the “reversibility thesis” created by Merleau-Ponty to analyze the ontological significance of illness in the arguments of Merleau-Ponty and the Zhuangzi. Fourth, inspired by Merleau-Pontian and Zhuangzian ideas about language and expression, I expound on a view of illness as a primordial language of nature and its possible role in mediating human–nature relations. Ultimately, I conclude that the comparative study of thoughts on human–nature relations in the literatures of later Merleau-Ponty and the Zhuangzi can help us reconsider and readjust our main attitudes toward nature, illness and nonhuman beings in the contemporary postpandemic era.

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Dissertations / Theses on the topic "Zhuangzi"

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Liang, Jiaheng. "Lun "Zhuangzi" de "hua sheng si xiang" = The idea of "hua sheng" in Zhuang Zi /." click here to view the fulltext click here to view the abstract and table of contents, 2004. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisft.pl?pdf=b17982042f.pdf.

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李焯雄 and Cheuk-hung Lee. "Re-visioning the Zhuangzi." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1994. http://hub.hku.hk/bib/B31213273.

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Liang, Weishi. ""Zhuangzi" zhong shi kong guan nian de tao lun ji yun yong = Time and space in Zhuang Zi /." click here to view the abstract and table of contents, 2000. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b1594119xa.pdf.

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Lombardi, Veronica <1974&gt. "Valenze di Qing nel Zhuangzi." Doctoral thesis, Università Ca' Foscari Venezia, 2004. http://hdl.handle.net/10579/625.

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L'analisi delle valenze che qing assume nel Zhuangzi mostra come i diversi significati del carattere siano legati da un rapporto di mutua e logica derivazione e come siano tutti riconducibili a una matrice comune che consente una descrizione coerente del concetto di qing nel rispetto della sua polisemia. Il significato fondamentale di qing si evidenzia nell'uso del termine in riferimento al Dao, del quale indica le caratteristiche intrinseche, designando di conseguenza anche quelle di tutte le cose, che del Dao sono manifestazione. Consistendo in ciò che le cose sono in sé per propria natura, qing costituisce l'oggetto ideale della conoscenza, designando pertanto anche la verità dei fatti e la veridicità delle parole. In relazione all'essere umano, qing ne designa in modo particolare la naturale predisposizione a relazionarsi con l'altro e con l'ambiente in generale reagendo agli stimoli da questi forniti; qing costituisce il processo reattivo e comunicativo peculiare all'uomo, processo in cui la formulazione di giudizi, il sorgere di preferenze, emozioni, desideri e intenzioni si legano in un rapporto di mutua derivazione e dipendenza. Qing, indicando le caratteristiche intrinseche dell'uomo, si rivela affine a xing (natura umana). Il carattere xing non occorre nella prima sezione del Zhuangzi, nella quale inoltre non si riscontrano termini a esso pienamente corrispondenti e pertanto in grado di sostituirlo; l'analisi del rapporto tra qing e xing e del contesto polemico che segna l'esplicita introduzione del tema di xing nel testo induce a ipotizzare che l'assenza del carattere xing dal nucleo originario del Zhuangzi, non impedendo al suo autore di trattare della natura umana, esprima il suo rifiuto di aderire alla concezione propugnatane dai pensatori suoi contemporanei, in particolare da Mencio. Qing designa le caratteristiche intrinseche della natura umana: la conservazione della purezza e della spontaneità che costituiscono la dotazione originaria dell'uomo consente di preservare l'integrità di qing, e dunque di xing, e di agire in modo morale; l'allontanamento da tale condizione porta all'alterazione di qing e all'adesione a quei valori morali artificiali e convenzionali la cui imposizione il Zhuangzi avversa. Le valenze di qing riscontrate nel Zhuangzi sono attestate anche nelle altre opere del periodo pre-Qin, le quali inoltre frequentemente impiegano il termine nel senso di "sentimento, emozione". Si esclude che nel Zhuangzi qing possa assumere in maniera diretta tale accezione, per quanto l'opera attribuisca un valore fondamentale alle emozioni, considerando le modalità della loro espressione indice della qualità pura o alterata del qing dell'individuo e ritenendo che esse svolgano un ruolo primario nel motivare nel singolo la volontà di ripristinare la purezza originaria del proprio qing. Le opere coeve al Zhuangzi individuano nella spontaneità delle emozioni il segnale dell'imperfezione morale di xing, indicando nella pratica rituale e nello studio i mezzi utili a regolare le emozioni e a condurre alla moralità la natura umana. Diversamente, per il Zhuangzi xing, essendo determinato dal Dao, all'origine è moralmente buono, così come di conseguenza le emozioni in cui si esprime; la radice del male risiede nell'errore gnoseologico, che porta ad aderire a conoscenze parziali che ostacolano la comprensione del Dao e dei valori che da esso discendono; i limiti della conoscenza condizionano lo svolgersi del processo di reazione e comunicazione che è parte costitutiva del qing dell'uomo causando il sorgere di emozioni inappropriate e smodate che rivelano l'allontanamento dell'individuo dall'Autenticità. Il rifiuto del Zhuangzi di impiegare qing nel senso di "emozione" e l'enfasi posta sul problema della conoscenza si ritiene esprimano il rifiuto della concezione negativa delle emozioni e della natura umana propugnata dagli altri pensatori del periodo pre-Qin. The analysis of qing in the Zhuangzi shows that the different meanings the term takes are connected in a relation of mutual and logical derivation, and that they all stem from a common basis which allows to give the concept of qing a coherent description in full respect of its polysemy. Qing reveals its basic meaning in the occurrences in which it is used with reference to the Dao, whose it indicates the intrinsic characteristics, therefore indicating also the intrinsic characteristics of all the things, which of the Dao are manifestations. Being what things are in themselves according to their nature, qing constitutes the ideal object of knowledge, and thus it also denotes the truth of facts and words. In relation to human beings, qing particularly denotes man's natural predisposition to interact with the other and generally with the surrounding environment by reacting to the stimuli he receives from them; qing constitutes the reaction and communication process peculiar to man, process in which the formulation of judgements, the rising of preferences, emotions, desires, and intentions are connected in a relation of mutual derivation and dependence. Qing, indicating man's intrinsic characteristics, reveals itself to be similar to xing (human nature). The character xing does not occur in the first section of the Zhuangzi; the analysis of the relation between qing and xing and of the polemical context marking the explicit introduction of the topic of human nature in the work induces to hypothesize that the absence of the character from the original core of the Zhuangzi, not preventing its author from dealing with the theme of human nature, expresses his refusal towards the conception of xing held by the other thinkers of the period, particularly by Mencius. Qing designates the intrinsic characteristics of human nature; the preservation of the purity and spontaneity of man's original endowment allows to preserve the integrity of qing, and hence of xing, and thus to act morally, whilst the deviation from the original purity causes the authenticity of qing to be lost, and man to adhere to those artificial and conventional moral values whose imposition the Zhuangzi refuses. The meanings of qing found in the Zhuangzi are also attested in the other pre-Qin works, in which, moreover, qing is often given the sense of "feeling, emotion"; the analysis of the text induces to rule out the possibility for qing to take this meaning directly in the Zhuangzi, although the work attributes a fundamental value to emotions, deeming the ways in which they are expressed to betoken the pure or altered quality of the individual's qing, and believing emotions to play a primary role in determining the individual's will to restore the original purity of his qing. The works contemporary to the Zhuangzi deem the spontaneity of emotions to be the signal of man's moral imperfection, indicating the ritual practice and learning as the means by which regulate emotions and bring morality to human nature; differently, for the Zhuangzi xing, being determined by the Dao, is morally good, and consequently also the emotions by means of which it expresses itself are morally good. The Zhuangzi indicates the root of evil in the gnoseological mistake causing man to adhere to partial forms of knowledge which hinder the understanding of the Dao and of the values deriving from it; the limits of partial knowledge condition the carrying out of the reaction and communication process which is constitutive part of man's qing, causing inappropriate and excessive emotions to rise; such emotions reveal the individual's deviation from the Authenticity of his nature. We believe the refusal of the Zhuangzi to use qing in the meaning of "emotion" and the emphasis it puts on the problem of knowledge to be expression of the refusal of the authors of the work towards the negative conception of emotions and of human nature held by the other thinkers of the pre-Qin period.

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York, Brian D. "Practical Skepticism: Sextus Empiricus and Zhuangzi." Kent State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=kent1398426220.

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Leung, Yee Pin. "Lun "Zhuangzi" de xing fu si xiang /." View abstract or full-text, 2007. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202007%20LEUNG.

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Souza, Julia Garcia Vilaça de. "Zhuangzi: uma tradução comentada do segundo capítulo." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-13102016-151251/.

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Esta dissertação é uma tradução comentada e contextualizada do segundo capítulo dos escritos atribuídos ao pensador chinês Zhuangzi. Vivendo em um período de crise política, econômica e social e em um momento de transformação, este pensador, como outros de sua época, se dedicou a buscar soluções para superar os conflitos e os sofrimentos existentes em contextos de crise e mudanças. Zhuangzi, desta maneira, considerou que a melhor solução para isso seria a libertação dos padrões determinados artificialmente. Segundo ele, os homens deveriam seguir um fluxo natural e imanente, vivendo, assim, de forma espontânea e livre de apegos. O capítulo traduzido neste trabalho é o principal texto dos escritos deste pensador, não apenas por apresentar um resumo dos temas tratados nos outros capítulos, mas também por abordar as discussões correntes no período em que foi escrito.
This dissertation consists in a commented and contextualized translation of the second chapter of a text ascribed to the Chinese thinker Zhuangzi. Living in a period of political, economic and social crisis, and in a moment of change, this thinker, as other thinkers in his time, dedicated himself to find ways of solving the conflicts and suffering common in contexts of crisis. Thus, Zhuangzi considered that the best solution would be freedom from artificial patterns. He advocated that men should follow a natural and immanent course, and live in a detached and spontaneous way. The chapter which is translated in this dissertation is the most important text written by this thinker, not only for presenting a summary of topics covered in the other chapters, but also for addressing the ongoing discussions of the period in which he was writing.

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Yuan, Ai. "Situations beyond human control in the Zhuangzi." Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:b2eb08b5-0638-4a5b-b039-ebb3f23de565.

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In this project, I reexamine the idea of acceptance in the Zhuangzi and develop it by reconstructing an å® (contentment) as a fundamental element in dealing with 'human limitations', and accordingly, with things beyond human control. I argue that the question of how to deal with human limitations is central to ideas in the Zhuangzi of how one should live in the mundane world. That is to say, the idea of an is seen as an important part of self-cultivation for living a good life. In other words, the reason for the discussions on human limitations in the Zhuangzi is to arrive at a way of dealing with these limitations, rather than to try to escape from them. To be specific, this project not only examines debates and discussions regarding human limitations through different terms and stories, but also focuses on actions and attitudes that can be adopted to deal with these limitations. It discusses the following aspects: how the Zhuangzi justifies the attitude of an (å®) as a conscious and active choice through which one can willingly accept human limitations, namely ming (å1⁄2) and nature xing (æ§), and accordingly lead a safe, efficient, and peaceful life; how the idea of contentment allows one to be a filial (xiao å) child when confronted with a problematic relationship with one's parents; how the idea of an is justified in the Zhuangzi as a form of courageous (yong å) behaviour; how and why the Zhuangzian sages chose singing (ge æ) as a means of expressing their contentment towards situations that are beyond human control; and how laughing (xiao ç¬) at the uncontrollable can be transformed into a form of self-control. With a thorough analysis of contentment in the Zhuangzi, this project makes the following contributions. First, the Zhuangzian idea of contentment is re-evaluated by relating it to other questions of philosophical concern, therefore bringing new significance to it. Second, this work opens up a new discussion on how and why one can affirm and willingly accept the human limitations within the field of Chinese philosophy, so that one can engage in a topic that is also of concern in religious studies and Western philosophy. Third, through this project, we will be able to appreciate more fully the ways in which Zhuangzian philosophy is related to other works in early China.

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Luk, Kei Yeung. "Zhuangzi zhe xue de mei xue han yi /." View abstract or full-text, 2003. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202003%20LUK.

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Thesis (M.Phil.)--Hong Kong University of Science and Technology, 2003.
Includes bibliographical references (leaves 150-154). Also available in electronic version. Access restricted to campus users.

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Nam, Sai Lok. "The conception of "heart-mind" in the Zhuangzi /." View abstract or full-text, 2009. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202009%20NAM.

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Books on the topic "Zhuangzi"

1

Zhuangzi. Zhuangzi: Zhuang zi. Changsha Shi: Hunan ren min chu ban she, 1997.

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Zhuangzi. Zhuangzi: Zhuangzi zhu. Taibei Xian Xin dian Shi: Li xu wen hua shi ye you xian gong si, 2000.

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Zhuangzi. Zhuangzi. Beijing: Beijing lian he chu ban gong si, 2015.

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Zhuangzi. Zhuangzi. Hefei Shi: Huang Shan shu she, 2005.

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Höchsmann, Hyun. Zhuangzi. New York: Pearson Longman, 2007.

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Zhuangzi. Zhuangzi. Hefei: Huang Shan shu she, 2011.

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ill, Xu Zhiguang, ed. Zhuangzi. Tainan Shi: Da Qian wen hua chu ban shi ye gong si, 2003.

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editor, Fu Weixun, and Wei Zhengtong 1929 editor, eds. Zhuangzi. Taibei Shi: Dong da tu shu gu fen you xian gong si, 2015.

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Zhuangzi, ed. Zhuangzi. Beijing: Zhonghua shu ju, 2010.

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Ren, Siyuan. Zhuangzi. Guangdong Sheng Shantou Shi: Shantou da xue chu ban she, 2016.

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Book chapters on the topic "Zhuangzi"

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Möller, Hans-Georg. "Zhuangzi (Dschuang Dsi)." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_22057-1.

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Shang, Geling. "Zhuangzi and Nietzsche." In Dao Companion to the Philosophy of the Zhuangzi, 751–85. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92331-0_32.

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Cheng, Kai-Yuan. "Zhuangzi and Agricultural Ethics." In The International Library of Environmental, Agricultural and Food Ethics, 163–81. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-92603-2_10.

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Chong, Kim-chong. "Mencius, Zhuangzi and “Daoism”." In Dao Companion to the Philosophy of Mencius, 119–35. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-27620-0_7.

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Chai, David. "Zhuangzi on No-Emotion." In Dao Companion to the Philosophy of the Zhuangzi, 199–215. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92331-0_9.

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Porat, Roy. "Language in the Zhuangzi." In Dao Companion to the Philosophy of the Zhuangzi, 237–67. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92331-0_11.

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Hong, C. Lynne. "The Zhuangzi and Buddhism." In Dao Companion to the Philosophy of the Zhuangzi, 467–91. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92331-0_19.

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Kohn, Livia. "Zhuangzi and Religious Daoism." In Dao Companion to the Philosophy of the Zhuangzi, 537–57. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92331-0_22.

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Lynn, Richard. "The Laozi and Zhuangzi." In Routledge Handbook of Traditional Chinese Literature, 344–55. London: Routledge, 2025. https://doi.org/10.4324/9781003275688-39.

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Hu, Xiangnong, and Yong Huang. "Corrections to: Ethics in the Zhuangzi: Dialogues on the State of the Field." In Ethics in the Zhuangzi, C1. Cham: Springer Nature Switzerland, 2024. https://doi.org/10.1007/978-3-031-69804-0_14.

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Conference papers on the topic "Zhuangzi"

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Huang, Min, Xuejun Zhang, and Wenkang Chen. "Classification of Zhuang Dialect combined with Bert and SimAM." In ICASSP 2025 - 2025 IEEE International Conference on Acoustics, Speech and Signal Processing (ICASSP), 1–5. IEEE, 2025. https://doi.org/10.1109/icassp49660.2025.10890693.

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Huang, Xingyu, Mary Jane, Axin Huang, and Zhilin Zhang. "Analysis and Recognition of Traditional Patterns in Guangxi Zhuang Ethnic Clothing Based on an Improved YOLOv5 Model." In 2024 5th International Symposium on Computer Engineering and Intelligent Communications (ISCEIC), 677–81. IEEE, 2024. https://doi.org/10.1109/isceic63613.2024.10810166.

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Zhang, Rongkun. "The thinking on qZhiq in Zhuangzi." In 2nd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iccessh-17.2017.145.

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Qian, Jin. "The Aesthetics of the Sublime in Chinese Thought and in Zhuangzi." In 7th International Conference on Education, Language, Art and Inter-cultural Communication (ICELAIC 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201215.346.

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Huang, Jieming. "The Analysis of the Practical Significance of Design Philosophies in Zhuangzi." In 2018 International Conference on Advances in Social Sciences and Sustainable Development (ASSSD 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/asssd-18.2018.111.

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Han, PengCheng. "On the discussion about Zhi Dao between Confucius and Lao-tzu in Zhuangzi." In 4th International Conference on Management Science, Education Technology, Arts, Social Science and Economics 2016. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/msetasse-16.2016.119.

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Lin, Jieru, and Eakachat Joneurairatana. "Application of Virtual Technology in the Renovation of Ancient architectures Based on Kano Model: The Example of Yongtai Ningyuanzhuang." In 15th International Conference on Applied Human Factors and Ergonomics (AHFE 2024). AHFE International, 2024. http://dx.doi.org/10.54941/ahfe1004971.

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Abstract:

As an ancient civilization with a long history, China has a rich variety of unique ancient architectures. Ancient architectures as an important form of expression to carry history and art, showing a long history and cultural achievements. With the continuous development of science and technology,the traditional process of protecting ancient architecture no longer meets the needs for the successful application of digital technology to usher in the digital era, and virtual technology, in which to showcase unique advantages, Taking Ningyuan zhuang in Yongtai, Fujian Province as the research object, we analyze the user demands through Kano model and discuss in depth the advantages of applying virtual technology in the protection of ancient architectures.Virtual technology, especially 3D modeling and simulation technology, plays a key role in the protection and transformation of ancient architectures. The significant advantages of virtual technology in ancient architecture protection highlight its potential value in efficient information processing, exhaustive monitoring and preventive protection. The application of virtual technology realizes the informatization management of cultural relics and architectures and provides a scientific basis for the comprehensive protection of ancient architectures.Ningyuan zhuang, as a typical architecture of Yongtai Zhuangzhai in Fujian during the Qing Dynasties, carries rich historical memories, cultural elements and the characteristics of the southern rural defense structure, making it the focus of the study due to its profound cultural connotation and historical value. The Kano model is based on user needs and implemented through a questionnaire, identifies key areas for improvement in Ningyuan zhuang, including maintenance, signage and cultural content, along with corresponding improvement suggestions.Following the improvement direction proposed by the conclusion of the Kano model, specific measures for the application of virtual technology in the repair and improvement of ancient architectures, including 3D modeling, virtual signage and interactive exhibits. In addition, for effective publicity and cultural promotion, the study provides specific suggestions for displaying virtual images and interactive experiences to enhance the overall level of protection and visitor experience at Ningyuan zhuang.In summary, this paper takes Ningyuan zhuang as a case study, and with the help of the Kano model, proposes suggestions for the application of virtual technology in the conservation of ancient architecture through a user-centered improvement strategy, providing an experimental approach to the conservation and cultural dissemination of ancient architecture. This interdisciplinary research model holds far-reaching significance for the modernization and intelligent development in the field of ancient architecture conservation, ensuring a sustainable future for the heritage of ancient architecture.

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Chang, Ya-Wen, Feng-Juan Zhang, Li-Ting Xing, Yi Yang, Song Wang, and Hui-Bo Zhuang. "Research on Groundwater Environmental Impact Assessment of Zhuangli Reservoir." In 2015 International Conference on Energy, Environmental & Sustainable Ecosystem Development (EESED 2015). WORLD SCIENTIFIC, 2015. http://dx.doi.org/10.1142/9789814723008_0033.

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Pei, Haihua, Guicai Zhang, Jijiang Ge, Lei Ding, Mingguang Tang, and Yufei Zheng. "A Comparative Study of Alkaline Flooding and Alkaline/Surfactant Flooding for Zhuangxi Heavy Oil." In SPE Heavy Oil Conference Canada. Society of Petroleum Engineers, 2012. http://dx.doi.org/10.2118/146852-ms.

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Jing Shu, Yirong Luo, Yang Yang, Jing Li, and Difang Zhou. "English Rhythm of Guangxi Zhuang EFL learners." In 2015 International Conference Oriental COCOSDA held jointly with 2015 Conference on Asian Spoken Language Research and Evaluation (O-COCOSDA/CASLRE). IEEE, 2015. http://dx.doi.org/10.1109/icsda.2015.7357867.

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Reports on the topic "Zhuangzi"

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Li, Wenhao, Yiqun Niu, Zhencheng Xiong, He Zhao, Chuanhong Li, Tao Liu, Jianbin Guan, Yongdong Yang, and Xing Yu. Efficacy and Safety of Bushen Zhuangjin Decoction in the Treatment of Knee Osteoarthritis: A Systematic Review and Meta-Analysis. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, January 2022. http://dx.doi.org/10.37766/inplasy2022.1.0118.

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