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Journal articles on the topic 'Zhuangzi'
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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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Lenehan, Katia. "Theory of Non-Emotion in the Zhuangzi and its Connection to Wei-Jin Poetry." Journal of Chinese Philosophy 40, no. 2 (March 1, 2013): 340–54. http://dx.doi.org/10.1163/15406253-04002009.
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Zhuangzi purports to follow a particular method of viewing human emotion and suggests freeing oneself from worldly emotions—this is called “doctrine of non-emotion” (wuqing shuo ). This article attempts to show that the idea of non-emotion in Zhuangzi does not in any way conflict with the expression of emotion in poetry, and moreover, it provides a foundation for the poet to express his emotions naturally and freely. We will use the Chinese poetry of the Wei-Jin Period—a period that is strongly influenced by the philosophy of Zhuangzi, yet at the same time emphasizes the expression of the poet’s emotion in poetry—as an example to show how fruitful it indeed is when Zhuangzi’s philosophy becomes applied to Chinese poetry.
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D’Ambrosio, Paul, and Hans-Georg Moeller. "Authority without Authenticity: The Zhuangzi’s Genuine Pretending as Socio-Political Strategy." Religions 9, no. 12 (December 4, 2018): 398. http://dx.doi.org/10.3390/rel9120398.
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In this paper, we present a socio-political reading of the Zhuangzi based in part on a brief review of contemporary Chinese scholarship on the text. We will argue that the approach to dealing with authority in the Zhuangzi can be summarized by the phrase “externally transforming without transforming internally”. When applied to situations where the individual engages with political or social authority, this idea commends the art of retaining a non-conforming and non-committed internal state while, to an extent, conforming to external circumstances and committing to certain actions. In this way the Zhuangzi not only aims at ensuring safety in potentially dangerous encounters with authority, but also the avoidance of “authenticating” authority. Following the language and logic of the Zhuangzi, the emphasis is on “forgetting (wang 忘)”, “losing (sang 桑)”, and “negating (wu 無)” one’s social self, rather than constructing or discovering an “authentic self” that might ultimately only reify authority. We will refer to the Zhuangzi’s strategy in terms of what we call “genuine pretending”.
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Shin, Jeong-Keun. "A Study on the Perspective of Public Office and Employment of Zhuangzi." JOURNAL OF ASIAN PHILOSOPHY IN KOREA 58 (December 31, 2022): 135–65. http://dx.doi.org/10.19065/japk.2022.12.58.135.
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Scholars in ancient East Asian society tried to practice humanities by going on the path of public office after polishing their studies. In particular, Confucianism viewed study and public office as a virtuous cycle. Among ancient thinkers, Zhuangzi is usually regarded as having a negative attitude towards this. Of course, employment today is wider than public offices in that it encom-passes public offices, public and private enterprises, and self-employed businesses. Employment can be said to have a more general characteristic in that it does not require only the will of Confucian scriptures(四書五經) according to individual choices. In addition, employment is basically focused on profits and aims at individual self-realization. Zhuangzi tends to oppose public office, just as he might refuse an offer from the prime minister. In addition, Zhuangzi does not directly discuss employment. How-ever, Zhuangzi suggests a third way beyond the confrontation between usefulness and dance. Here, the possibility of public office can be derived. Furthermore, Zhuangzi actually presents a master sage(至人) engaged in various livelihoods. This can be extended to activities that engage in livelihood and enjoy hobbies according to Dao(道). In this paper, I would like to draw a meaning-ful proposal for a person considering employment today through the perspective of Zhuangzi's public office and employment.
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Wang, Yiming. "The Possibility of Asking about Dao: On the Philosophical Significance of Dialogue in the Zhuangzi." Religions 14, no. 9 (August 30, 2023): 1118. http://dx.doi.org/10.3390/rel14091118.
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In contrast to the aphoristic style of the Daodejing, Zhuangzi is known for its abundant use of dialogues. These dialogues, especially those found in chapters 21 and 22, are consciously organized around the theme of “asking about Dao”. They bring together the diverse propositions about the Dao that are found independently throughout the Daodejing. The purpose of this paper is to highlight the fact that Zhuangzi consciously orders these propositions in terms of the different levels of knowledge of Dao. Within this theoretical framework, Zhuangzi further ranks the questions and answers regarding these propositions. Certain dialogues are partly dismissed because both participants demonstrate a flawed and shallow understanding of the Dao, while other questions and answers are acknowledged and appreciated for their correct and profound understanding of it. There is a strict corresponding relationship between levels of knowledge of Dao and different attitudes toward dialogues in it. Therefore, the examination of the dialogues about the Dao reveals that Zhuangzi places explicit emphasis on the knowledge of the Dao compared to the Daodejing, which also sheds light on Zhuangzi’s distinctive awareness of the problems surrounding this key concept.
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Kirby, Christopher C. "The Live Creature and the Crooked Tree." Philosophica: International Journal for the History of Philosophy 24, no. 47 (2016): 61–76. http://dx.doi.org/10.5840/philosophica2016244721.
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This paper will compare the concept of nature as it appears in the philosophies of the American pragmatist John Dewey and the Chinese text known as the Zhuangzi, with an aim towards mapping out a heuristic program which might be used to correct various interpretive difficulties in reading each figure. I shall argue that Dewey and Zhuangzi both held more complex and comprehensive philosophies of nature than for which either is typically credited. Such a view of nature turns on the notion of continuity, particularly that between an experiencing organism [Dewey’s “live creature”] and the conditioning environment [Zhuangzi’s “crooked tree”]. Where Dewey’s and Zhuangzi’s ideas about nature converge, one finds similarities in prescriptions made for human action, and in the few places where they differ, one finds mutually complementary insights.
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Berthel, Ken. "Language in Zhuangzi: A Theme that Reveals the Nature of its Relativism and Skepticism." Journal of Chinese Philosophy 42, no. 5 (March 1, 2015): 562–76. http://dx.doi.org/10.1163/15406253-04205008.
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This article focuses on Zhuangzi’s discussions of language to demonstrate how they can clarify his positions on two particular philosophical issues about which there has been significant interest and debate in recent years: (1) relativism and the problem of oneness and (2) skepticism. I argue that Zhuangzi is committed to a (non-contradictory) universe composed of real, constantly transforming actualities that nevertheless always escape being captured in conventional modes of human logic and language. Examining language metaphors in the text reveals that skepticism and relativism in the Zhuangzi are better understood as rhetorical rather than philosophical strategies.
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Ko, Hsin-Chi. "A Sustainable Approach to Mental Health Education: An Empirical Study Using Zhuangzi’s Self-Adaptation." Sustainability 11, no. 13 (July 4, 2019): 3677. http://dx.doi.org/10.3390/su11133677.
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No one can avoid feeling frustrated, and contemporary schools should take the lead in supporting mental health. A sustainable approach to such education can be found in Zhuangzi (ca 369–ca 286 BCE), a representative of Taoist schools who is credited with writing the Zhuangzi, a philosophical and literary text. The first section of this study uses qualitative research methods to identify 70 concepts regarding self-adaptation in the Zhuangzi and classifies them into 11 categories. The individual sentences from which these concepts originated are then logically reordered by category to create texts that aid a reader’s understanding of Zhuangzi’s philosophy. The second section of this study uses purposive sampling through an online questionnaire to consider university student feedback on self-adaptation philosophy. Overall, 84.12% of students agreed or strongly agreed that self-adaptation could help them deal with frustration, and 40.80% of students identified the category “mental state” as the most helpful. Furthermore, 88.91% of students reported that thinking about their mental state was most helpful in interpersonal relationship situations. Thus, self-adaptation offers individuals a sustainable, healthy means of dealing with life’s challenges. The findings of this study may have far-reaching impacts on European and American society by cultivating the general public’s interest in Zhuangzi’s philosophy.
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Kreider, S. Evan. "Epistemology and Ethics in Zhuangzi." Philosophies 6, no. 3 (July 10, 2021): 58. http://dx.doi.org/10.3390/philosophies6030058.
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On a prima facia reading, Zhuangzi seems to endorse some form of skepticism or relativism. This seems at odds with Zhuangzi as one of the two main sources of classical Daoism, considering the ideals of virtue and self-development promoted by that philosophy. However, Zhuangzi’s metaphorical and allegorical style lends itself to a number of interpretations of his epistemology, as well as the kind of self-knowledge and ethical development it might allow. A survey of the relevant literature shows that the epistemological debate is not easily solvable, but by narrowing the range of interpretations, a coherent picture of his ethics begins to emerge, one in which some form of knowledge, especially self-knowledge, is still possible, as is an ethics of self-actualization.
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Zeng, Hong, and William Harmon. "A Comparative Study of Zhuangzi and Nietzsche’s Tragic Vision and Aestheticism." Literature and Theology 34, no. 4 (December 2020): 467–76. http://dx.doi.org/10.1093/litthe/fraa021.
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Abstract This article argues that both Zhuangzi and Nietzsche’s aestheticism is a means of overcoming their tragic vision of life. Nietzsche’s aesthetic state of Dionysian intoxication and Zhuangzi’s floating/wandering (游) involve similar, rapturous self-loss in merging with a primal unity or ground being of existence. Both seek an aestheticised, spiritual freedom that is built on an alienation from their perceived reality. Both versions of aestheticism have their price: the penalty of Zagreus in Dionysus, and the sacrifice of historical time and historical self in Zhuangzi’s thought. Beneath their aestheticised vision of primal unity, both are torn by tragic conflicts and sacrifice. Of Zhuangzi, we could say the same as Nietzsche said of the Greeks in his The Birth of Tragedy: ‘this is the real meaning of the famous Greek serenity, so often misrepresented as some kind of untroubled cheerfulness’.
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Bradley, Scott P. "The thing most important." Chinese Semiotic Studies 18, no. 2 (May 1, 2022): 179–88. http://dx.doi.org/10.1515/css-2022-2055.
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Abstract The Zhuangzi is a book that opens to a virtual wilderness of interpretive possibilities begging for exploration by scholars and laypersons alike. What follows here is an adventuresome foray by one of the latter. As such, it is essentially an exercise in creative writing. Since it is our interpretive conclusion that this was precisely what Zhuangzi himself was about, we believe he would smile broadly upon this endeavor however far-afield its proclamations might be. This point is central within this essay. However we engage with Zhuangzi, whether as a dilettante or an academic, it is the engagement that matters most. Conclusions are secondary at best. This having been said, conclusions will be found herein. Ambiguity is the signature characteristic of Zhuangzi’s writing. Awareness of ambiguity as a defining characteristic of the human experience invites us to consider the importance of not-knowing, the thing-left-out, the usefulness of the useless, the prioritization of Yin over Yang, and, most importantly, the experience of inherent emptiness. For Zhuangzi, such an awareness invites a radical paradigm shift away from the cognitive to the visceral. It invites an embrace of emptiness that renders one free of all dependence on being a self in need of itself.
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Li, Luyao. "Responsive Harmony in the Zhuangzi." Religions 16, no. 1 (January 14, 2025): 83. https://doi.org/10.3390/rel16010083.
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This paper adopts a post-comparative approach to explore the concept of harmony in the Zhuangzi, moving beyond traditional comparative frameworks. It examines how Zhuangzian harmony offers a solution to the potential risks of domination that harmony may pose to individual freedom. It first challenges Chenyang Li’s distinction between Confucian “active harmony” (主动和谐) and Daoist “passive harmony” (被动和谐), arguing that the “passive” label fails to capture the characteristic of Zhuangzian harmony. Instead, Zhuangzian harmony is better understood as “responsive harmony” (随动和谐), a unique form of harmony that is neither passive nor merely the opposite of Confucian active harmony. Responsive harmony shares similarities with active harmony, yet it offers distinct features that address certain challenges to harmony, such as the risk of domination, which Confucian harmony may not fully resolve. This perspective provides a fresh philosophical resource from Daoism for addressing contemporary concerns about harmony in ethical contexts.
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Vrubliauskaitė, Aušra. "Language in Zhuangzi: How to Say Without Saying?" International Journal of Area Studies 9, no. 1 (March 1, 2014): 75–90. http://dx.doi.org/10.2478/ijas-2014-0005.
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Abstract The paper is concerned with the status of language and its usage in Zhuangzi and how this particular way of viewing and using language can affect our “perception” of Dao. Zhuangzi’s language skepticism is first introduced and possible reasons for Zhuangzi’s mistrust in language are explored. The question is then raised as to why Zhuangzi himself used language to talk about Dao if he mistrusted it. At this point Zhuangzi’s usage of language is discussed in two aspects: the negative aspect and the positive aspect, the latter being the main concern of this paper. The negative aspect is exposed as the denouncing factor of employing (fuzzy) language to undermine (propositional) language while using different techniques (paradox, uncertainty/doubt, mockery, reversal). The positive aspect is explored as twofold: first, putting language and reason to their “proper” limits entails an acquisition of a broader perspective and a more receptive, open state of mind which prepares one for the wordless “perception” of Dao. Second, fuzzy language is presented as capable of “accommodating” silence and emptiness. Doing so it unites silence and speech giving an incredible insight of what Dao is about. An approach taking from both the principles of scholarly analysis and an unrestricted personal experience of the text is employed.
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Jiang, Limei. "The Big and the Great: A Reconstruction of Zhuangzi’s Philosophy on Transcendence." Religions 10, no. 1 (January 4, 2019): 30. http://dx.doi.org/10.3390/rel10010030.
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This essay attempts to demonstrate the logic of Zhuangzi in his different attitudes toward “debate on big and small” by bringing into discussion the two versions of translation in the English languages, which provide a new approach to analyze the difference in the controversial commentaries on Zhuangzi. This essay points out that the ideal of “free and easy wandering” is a type of positive pleasure. By means of rational thinking and imagination, one’s searching for the external values is turned into the internal pursuit for wisdom in the transformation of things. Zhuangzi’s theory of transcendence not only provides the subject with multi-perspectives, but also substitutes the self-identity with self-value. Through the interaction between self-awareness and self-reaction, the subject can be unified with the great Dao through purposive activities. However, Guo Xiang’s commentary cancels the necessity of self-cultivation and negates the purposefulness of the subject, which underestimates the value of Zhuangzi’s construction of transcendence.
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Chung, Tsai Chih. "Zhuangzi Speaks." Antioch Review 50, no. 3 (1992): 529. http://dx.doi.org/10.2307/4612567.
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Maliavin, Vladimir V. "Zhuangzi’s concept of harmony and its cultural implications." Acta Orientalia Vilnensia 9, no. 1 (January 1, 2008): 105–20. http://dx.doi.org/10.15388/aov.2008.1.3718.
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Tamkang UniversityThe ancient Daoist philosopher Zhuangzi (beginning of the 4th century BC), whose views comprise the core of the book ascribed to him, offers a profound concept of harmony, the basic condition of which is the differential relation within the continuity of universal change. Harmony for Zhuangzi is the predetermined or rather in-determined power of self-affection which constitutes the nature of life. As such it stands for the symbolic matrix of experience anticipating the world of things. This idea of harmony lies at the origin of creativity and style in culture. Zhuangzi’s philosophy is neither nihilistic nor apologetic in relation to actual cultures but provides, as it were, a comment on the conditions of the formation of culture.
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Liu, Na. "Inner Peace as the Seed of Global Peace: Unveiling the Link Between Zhuangzi’s Mysticism and Nonviolent Resistance." Religions 15, no. 12 (November 27, 2024): 1447. http://dx.doi.org/10.3390/rel15121447.
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This paper delves into the connection between Zhuangzi’s mystical philosophy and its potential application to nonviolent resistance movements. It argues that the cultivation of inner peace, as advocated by Zhuangzi, can serve as a powerful foundation for individuals to engage in peaceful social change. Zhuangzi, a prominent figure in ancient Chinese thought, emphasized the importance of achieving harmony with Dao, the natural order of the universe. His mystical teachings centered on concepts like the “Pu 樸” (perfect natural state), “Xiao Yao You 逍遙遊” (Free and Easy Wandering) and “Qi Wu Lun 齊物論” (Equalizing Things and Equalizing Theory), as well as “Xin Zhai 心齋” (Fasting of the Mind) and “Zuo Wang 坐忘” (Sitting and Forgetting). This paper explores how these mystical concepts can be interpreted as a call for inner peace and tranquility. The paper then examines how inner peace, as envisioned by Zhuangzi, can empower individuals to participate in nonviolent resistance. It suggests that achieving inner peace allows individuals to transcend feelings of anger, resentment, and violence, fostering a sense of compassion and understanding towards their opponents. This inner peace, in turn, can fuel the courage and determination necessary to engage in peaceful protests and civil disobedience. By exploring the connection between Zhuangzi’s mysticism and nonviolent resistance, this paper aims to shed light on an alternative approach to social change. It argues that inner peace, cultivated through mystical experience, can be a powerful tool for individuals seeking to create a more just and peaceful world.
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ÜNAL CHİANG, Gonca. "ZHUANGZİ HİCİVLERİNİN İÇERİK VE TEKNİK AÇIDAN İNCELENMESİ." TOBIDER - International Journal of Social Sciences 6, no. 2 (September 30, 2022): 53–67. http://dx.doi.org/10.30830/tobider.sayi.11.4.
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The Chinese thinker Zhuangzi (369-286 BC), who is an important representative of Taoist thought, conveys his philosophy through anecdotes and stories. He made important contributions to the literary literature of the period, as well as to the philosophical thought that developed in the "Pre-Qin" (before 221 BC). The most striking feature of the Zhuangzi’s texts, which also played an influential role in the development history of literature in China; are the technique of irony and the art of satire that come to the fore in his sentences and add originality to the stories. The thinker brought a new perspective to the traditional literary style of the period by presenting his views on society and life, his philosophy of life, social and political criticisms with satirical sentences and even serious propositions in a mocking style. In this study, the art of satire, which constitutes an important part of the literary success of the Zhuangzi texts and adds artistic appeal to the texts, will be evaluated in terms of both content and technique through sample anecdotes; it will be tried to introduce the critical Zhuangzi style, which contributes to the reading of the stories with interest even today by being transmitted throughout the ages.
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Yu, Peng. "Indeterminate self: Subjectivity, body and politics inZhuangzi." Philosophy & Social Criticism 46, no. 3 (January 7, 2019): 342–66. http://dx.doi.org/10.1177/0191453718820900.
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In this article, I re-examine political subjectivity by way of looking at the canonical text of Chinese Daoist philosophy – Zhuangzi. I trace the course of how the body is conceived in Zhuangzi and discuss its relation with the unmaking of personhood. I then look into ways in which the body–self nexus in Zhuangzi gives rise to new conceptualization of political relations. I argue that, in Zhuangzi, the body is conceived as spontaneous and dispossessed. The body as such foregrounds the condition for unsettling subjectivity. In staging ambivalent subjectivities, Zhuangzi describes a mode of politics where political relations thrive on indeterminacy and uncertainty. I submit that the authors of Zhuangzi propose a depoliticizing approach to politics whereby ‘effortless action’ replaces established processes in reinventing new relations and subjects.
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OTT, Margus. "Deleuze and Zhuangzi." Asian Studies 7, no. 1 (January 31, 2019): 315–35. http://dx.doi.org/10.4312/as.2019.7.1.315-335.
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Deleuze has presented one of the richest ontologies in 20th century philosophy, and its conceptual machinery could be more fully used also in Sinology. This article focuses on two of his concepts: actualization and counter-actualization. Actualization proceeds from the virtual and through the intensive processes of individuation moves towards actual structures. Counter-actualization proceeds in the opposite direction, and starting from the actual, through creative involution discovers intensities and the virtual. It has the aspects of making a body without organs, creating intensities, and diversifying them. Actualization by differentiation is a common understanding of genetic processes in the Chinese tradition in general, and in the Zhuangzi in particular. In this article, Deleuze’s concepts are used to (re)interpret the account of differentiation in the story of the death of Zhuangzi’s wife, and the strange story from the chapter “Ultimate Joy” where “horses engender men.” Counter-actualization by discarding, dismantling, forgetting, thawing of forms and reaching towards the intensive and the virtual, a merging with the Dao, is a recurrent theme in the Chinese Daoism, and it is shown on the example of Yan Hui’s “sitting and forgetting,” master swimmer of Lü, and the thought of death, how they project beyond the actualized rigid and metric forms toward a more intensive, plastic, and joyful existence.
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Wenzel, Christian Helmut. "Reasoning with Zhuangzi." Journal of Chinese Philosophy 44, no. 1-2 (March 3, 2017): 71–89. http://dx.doi.org/10.1163/15406253-0440102008.
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In this essay I closely look at dialogues from the Daoist text Zhuangzi and examine their modes of reasoning. The observations, comments, and dialogues are often witty, surprising, and puzzling. Sometimes they are mystic and difficult to understand. But how “reasonable” are the answers given in these dialogues? I will focus on a dialogue from chapter 17, called “Autumn Floods.” I will closely follow and analyze the arguments and their twists. In particular, I will question the use of the word “Dao.” I will also place this analysis in broader comparative frameworks regarding rationality, the Sapir-Whorf hypothesis, and Western traditions.
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Gaffric, Gwennaël, and Jean-Yves Heurtebise. "Zhuangzi et l’Anthropocène." Essais, no. 13 (January 1, 2018): 17–32. http://dx.doi.org/10.4000/essais.439.
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Ilundáin-Agurruza, Jesús. "Zhuangzi—Playful wanderer." Sport, Ethics and Philosophy 8, no. 3 (July 3, 2014): 315–42. http://dx.doi.org/10.1080/17511321.2014.981362.
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Nylan, Michael. "Zhuangzi: Closet Confucian?" European Journal of Political Theory 16, no. 4 (May 25, 2017): 411–29. http://dx.doi.org/10.1177/1474885117702793.
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Confucius (aka Kongzi) and Zhuangzi are the two most famous thinkers in all of Chinese history, aside from Laozi, the Old Master. They occupy positions in the history of Chinese thinking roughly comparable to those held by Plato and Epicurus in the Western narrative of civilisation, in that they offer visions of the engaged political life and the engaged social self to which later political theorists and ethicists invariably return. For the last century or so, if not longer, Sinologists and comparative philosophers have been apt to name Confucius the ‘founder’ of a Confucian ‘school’, and Zhuangzi, one of two ‘founders’ of a rival Daoist ‘school’, despite the lack of evidence for sectarian factions in early China. What is at stake in this essay is nothing less than a recasting of the entire early history of Chinese thinking in ways both bracing and potentially troubling to modern academics.
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Wenzel, Christian Helmut. "Reasoning with Zhuangzi." Journal of Chinese Philosophy 44, no. 1-2 (March 2017): 71–89. http://dx.doi.org/10.1111/1540-6253.12293.
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Xiang, Mingjian, and Esther Pascual. "Debate with zhuangzi." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 26, no. 1 (March 1, 2016): 137–62. http://dx.doi.org/10.1075/prag.26.1.07xia.
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This study deals with the use of expository questions as discourse strategy in Zhuangzi (4th c. B.C.), a foundational text of Daoism. We treat this particular type of non-information-seeking questions (e.g. “Why? Because…”) as a manifestation of conversational monologues, which are themselves fictive kinds of interactions between the original writer and subsequent reader(s) (Pascual 2002, 2014). We further analyze expository questions as constructions of intersubjectivity (cf. Verhagen 2005, 2008), involving a viewpoint blend (Dancygier and Sweetser 2012), integrating the perspectives of the writer, the assumed readers and the discourse characters. We hope to show that–counter to what is commonly assumed in discourse studies–conversationalization is not restricted to modern institutional discourse (Fairclough 1994) or spoken informal speech (Streeck 2002).
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Fraser, Chris. "Zhuangzi and Particularism." Journal of Chinese Philosophy 49, no. 4 (December 28, 2022): 342–57. http://dx.doi.org/10.1163/15406253-12340078.
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Abstract The Zhuangzi rejects the use of invariant general norms to guide action, instead stressing the importance of contextual factors in determining the apt course to take in particular situations. This stance might seem to present a variety of moral particularism, the view that general norms play no fundamental role in moral thought and judgment. I argue against interpreting the Zhuangzi as committed to particularism and thus denying that dao rests on, is shaped by, or comprises general patterns or norms. Instead, I contend, the text presents a combination of contextualism about the factors that determine appropriate responses to particular situations and pluralism about defeasible general norms or standards. The target of criticism is not generalism, the view that general patterns and relations play a role in determining and explaining appropriate courses of action. It is the monolithic application of fixed norms without regard for context.
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Allinson, Robert Elliott. "How to Say What Cannot be Said: Metaphor in the Zhuangzi." Journal of Chinese Philosophy 41, no. 3-4 (March 2, 2014): 268–86. http://dx.doi.org/10.1163/15406253-0410304003.
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I argue that it is only on the condition of a preconceptual understanding that Zhuangzi’s metaphors can be cognitive. Kimchong Chong holds that the choice between metaphors as noncognitive and cognitive is a choice between Allinson and Davidson. Chong’s view of metaphors possessing multivalence is reducible to Davidson’s choice, because there is no built-in parameter between multivalence and limitless valence. If Zhuangzi’s metaphors were multivalent, the text would be subject to infinite interpretive viewpoints and the logical consequence of relativism. It is only if metaphors are cognitive that the text of the Zhuangzi can convey the message of transcendent freedom.
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Yuan, Félix Landry. "The Usefulness of Uselessness for Conservation in the Ways of Zhuangzi." Environmental Philosophy 18, no. 1 (2021): 65–80. http://dx.doi.org/10.5840/envirophil2021331107.
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Global efforts for biodiversity conservation have gained considerable momentum in recent years. Yet much remains to be learned from the minds of the ancient past regarding perspectives on relations between society and the environment. Zhuangzi is one such figure whose works may be of high relevance to contemporary conservation. While many philosophical ideals underpinning conservation stem from a mostly westernized ethos, strategies can be expanded by non-western principles such as Zhuangzi’s. In light of IPBES’ “nature’s contributions to people” concept, a globally reaching framework for conservation, I explore the applicability of one of Zhuangzi’s central teachings; the usefulness of uselessness.
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Jia, Xuehong, and Dongyue Wu. "Beauty and Dao: The Transcendental Expressions of Nature from Emerson’s Prose and the Zhuangzi." Religions 15, no. 1 (January 9, 2024): 81. http://dx.doi.org/10.3390/rel15010081.
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As an aesthetic resource in ancient China, the Zhuangzi’s description of Dao is similar to the American philosopher Emerson’s experience of beauty, and both reveal that the essence of beauty lies in its inherent vitality, spiritual transcendence, and the unity of multidimensional connotations. Emerson defines beauty as the constitution of all things in the world and believes it to be an expression of the universe. The Zhuangzi proposes the thought of tiandi damei 天地大美 (lit. Great Beauty of heaven and earth) as a manifestation of the function of the wordless Dao. Nature, intact from any human interference, becomes the common intermediary for Emerson and the Zhuangzi to elaborate on the connotations of beauty. The Emersonian definition of beauty originates from the philosophical implication of the world in ancient Greek, whereas the meaning of Great Beauty in the Zhuangzi, which embodies the worship of heaven in primitive religion, is very close to Emerson’s definition of beauty. The pattern of mei 美 consisting of da 大 (lit. great, equivalent to Dao) and yang 羊 (lit. auspice) signifies the natural celestial phenomena predicting good or bad luck and can be seen as synonymous with Dao illuminated by Daoism. By describing such natural imagery as forest, time sequence, dawn, and wilderness, Emerson reveals the vastness, harmony, brightness, and tranquility of beauty, which not only delights the spirit but also brings the human soul back to its natural state and improves personality. Emerson’s illumination of beauty conforms to those of Dao unraveled by the Zhuangzi. Despite the difference between the former’s poetic linguistic feature and the latter’s application of allegorical fables, both resort to visualized language to express internal aesthetic perceptions of the physical nature. Using the approaches of word tracing, textual comparison, and logical analysis, this article identifies the consistency in the original meanings of beauty in both Emerson’s essays and the Zhuangzi first and then goes on to analyze the similarities between their descriptions of natural imagery, so as to hint at the commonality in their understanding of natural beauty and verify the significance of literary language in cross-cultural comparative research.
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Lavis, Alexis Y. "Heidegger and Zhuangzi: Conversations about the Vanity of Morality and the Fasting of the Heart." Philosophy East and West 74, no. 3 (July 2024): 479–98. http://dx.doi.org/10.1353/pew.2024.a939600.
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Abstract: Recent studies revealed how the reference to Zhuangzi played a determining role in the evolution of Heidegger’s thinking. Among the sources is a work written in 1945 under the title Country Path Conversations . The last of these conversations presents strong similarities with another between Confucius and Yan Hui, imagined by Zhuangzi at the beginning of the fourth chapter. Analogies between these two conversations are so numerous that it is surprising that it has not been noticed until now. However, the establishment of this rapprochement is crucial. It might show how deep is the echo that Heidegger acknowledged between his work and the Lao-Zhuang perspective. Moreover, it reveals that this resonance is not limited to the themes of the “path” and the “letting be,” but also concerns the essential problem of evil and the way to face it.
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Ji, Shangkun, and Yongfeng Huang. "A New Study on Features Exploring of the Concept of Wen and Zhi in Lao-Zhuang’s Philosophy." Religions 14, no. 8 (August 8, 2023): 1013. http://dx.doi.org/10.3390/rel14081013.
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For a long time, scholars have been applying the view of Confucius on Wen and Zhi, centering on Li (rites) and Ren and Yi (benevolence and righteousness), to the Taoist concepts of them. This inevitably leads to many misunderstandings and overlooking the unique characteristics of the Daoist view. In the philosophy of Laozi and Zhuangzi, Zhi represents the natural state of human nature that is simple and desireless, while Wen refers to the corresponding expressions of speech and behavior generated based on Zhi. Under the Daoist Dao (the way)–Wu (object) model, the relationship between Wen and Zhi in Laozi and Zhuangzi is closely related to human nature and emotions, presenting Ti (source)–Yong (function) as the unity with nature as Ti and emotions as Yong. Secondly, Laozi and Zhuangzi’s view on Wen and Zhi is closely related to the thoughts of self-cultivation and governing the country, with the latter as the foundation for the former. Their view of Wen and Zhi shows the relationship of Ben (root)-Mo (branch) The probing into the Laozi and Zhuangzi’s concept of Wen and Zhi helps to understand the unique characteristics of the Taoist view, thereby further excavating the theoretical value and practical significance of the relationship between Wen and Zhi.
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Lee, Kyungim, and Yeongjoo Kim. "Pedagogical Implications of Zhuangzi’s Concept of Virtue." Korean Association for the Study of Religious Education 75 (December 31, 2023): 203–21. http://dx.doi.org/10.58601/kjre.2023.12.30.11.
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[Objective] The purpose of this study is to discuss what Zhuangzi's concept of virtue aims for and what pedagogical implications it has.
[Contents] This study started from the question, “What is virtue, and do all humans have virtue?” The reason why Tao, which is the operating principle of all things in heaven and earth, was inherent in humans under the name of virtue was confirmed through『Zhuangzi』In this process, it was confirmed that all human beings possess virtue by confirming that even those who lack externally and those in lowly status clearly maintain virtue and, on the contrary, are beings who provide enlightenment to those in power. Zhuangzi suggests honing one's skills as a training method to restore one's true nature. This is because manifesting virtue and recovering one's true nature is possible when one is faithful to one's given role in daily life.
[Conclusions] The conclusions of this study are as follows. First, it was confirmed that Zhuangzi's virtue is the source of all things in heaven and earth, and that Tao, the operating principle of the universe, is inherent in each individual human being. Second, it was confirmed that virtue is something that all humans possess. Third, It was confirmed that virtue is expressed in faithfulness to daily life.
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Hunter, Michael. "The Zhuangzi and the Classic of Poetry." Philosophy East and West 73, no. 3 (July 2023): 618–33. http://dx.doi.org/10.1353/pew.2023.a903365.
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Abstract: This article contextualizes the thought of the Zhuangzi 莊子 via the Classic of Poetry ( Shijing 詩經), the most canonical textual tradition from the Warring States (fifth century to 221 b.c.e.) into the early imperial period. First, it reads the fantastical vignettes from the opening of chapter 1 "Free-and-Easy Wandering" ( Xiaoyao you 逍遙遊), as parodies of Shi poetics. Second, it argues that the themes of "wandering" ( you 遊) and "lodging" ( yu 寓) stand as critical alternatives to the Shi preoccupation with homeward, ruler-centric movements. Such connections open up new ways of understanding the development of Zhuangzian thought.
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VÁVRA, Dušan. "Skilful Practice in the Zhuangzi: Putting the Narratives in Context." Asian Studies 5, no. 1 (January 30, 2017): 195–219. http://dx.doi.org/10.4312/as.2017.5.1.195-219.
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The Zhuangzi, like many other early Chinese texts, is a composite work consisting of relatively short textual units. Despite its composite nature, the Zhuangzi is often approached as a philosophical work, which (at least in part or parts) can be viewed as philosophically coherent. As a result, the Zhuangzi as a whole (or several wholes) is usually taken (at least implicitly) as the context in which all the textual units are read and understood.In contrast, this paper explores alternative ways to establish context for individual textual units in the Zhuangzi. The famous short narratives about skilful practice (often introducing the idea of perfect craftsmanship) are taken as an example, and the possible contexts are examined along two lines of inquiry: 1) the narratives are read within their immediate context of the textual unit; 2) the vocabulary used in the narratives is checked against other textual units in the Zhuangzi where the vocabulary appears. The paper argues that diverse contexts can be established for seemingly similar narratives. The narratives about skilful practice are viewed as a literary device that can be used in various contexts for various purposes. The paper thus demonstrates that the received Zhuangzi can be read as a process of putting shared narratives and terms in contexts and using them for different ends. The paper concludes by suggesting that the proposed reading highlights and retains meanings that are necessarily obscured by any reading that establishes the whole Zhuangzi as the primary context.
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Fang, Li-ri. "An Interpretation of the “Pojeong Haewoo (庖丁解牛)” Fable of Zhuangzi in Chinese Culture Education in Korea." Society for Chinese Humanities in Korea 84 (August 31, 2023): 273–87. http://dx.doi.org/10.35955/jch.2023.08.84.273.
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In this paper, when educating modern international Chinese culture, the author observes, analyzes and interprets the fables in Zhuangzi from the perspective of culture and education. In particular, it was possible to increase the usability of allegoric tales by intensively examining the “Pojeong Haewoo”. Through a series of research processes, it showed the usefulness and scope of use of allegoric tales of Zhuangzi in Chinese culture education, and it is meaningful in that it promotes Chinese culture education in the form of acquisition through learners' learning rather than memorization. In addition, the purpose of this paper is to help expand the educational fields and methods that can be developed in Chinese cultural education in a beneficial direction. Starting from the suggestion of the possibility and necessity of using the allegoric tales of Zhuangzi in Chinese culture education, this researcher suggested the title of the allegoric tales that “Pojeong Hae Hae-woo (Pojeong is skillful in hae-woo)”by substituting other interpretations applicable to the character “Hae(解)”. But the lessons derived from the allegoric tales are different according to cultural interpretations such as “butcher” or “cook”. In addition, by selecting the literary characteristic of “ambiguity” of the Zhuangzi’s allegoric tales culture, this researcher observed it through the ‘diversity of cultural domains to which the allegoric tales can be applied’ and the ‘fictionality just as the truth of the allegoric tales’. In the modern practice of the allegoric tales of Zhuangzi, this researcher could see that the negative colors were reduced by substituting the keyword of the era of “self-reliance” to the era of Pojeong and re-observing it. In addition, this researcher suggested how to interpret “catch” and “caught” in modern society through “Pojeong catches cows”. In addition, this researcher tried to use it as a corresponding educational method through “Wordless teaching(Buleonjigyo)” and “Things without thickness enter into gaps(以无厚入有间)”. This study presented educational prospects in four stages, and in conclusion, it is a process of realizing that one can broaden the view of life through learning about the Zhuangzi culture and that the quality of life is completed according to one's own capabilities. Lastly, this researcher hopes that the learners would be able to “walk freely without any restraints” through Chinese culture education, and looks forward to follow-up research.
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ZHANG, Wanqiang. "超人類主義的“人與天一”式審度." International Journal of Chinese & Comparative Philosophy of Medicine 19, no. 2 (December 21, 2021): 129–33. http://dx.doi.org/10.24112/ijccpm.191952.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.
Professor Wang Jue reflects on transhumanism through the Confucian idea of harmony between man and nature and proposes from a Confucian perspective that we should supervise the formation of our posthuman future. I agree with this suggestion. Here, I discuss transhumanism using Zhuangzi's idea of “Harmony between Man and Nature” and the concept of immortality. My conclusion is that from Zhuangzi's point of view, it would be wrong to use technology solely to plan and control the future of mankind; however, this does not mean that Zhuangzi is an anti-technologist. I think Zhuangzi's ideas offer limited support for the Confucian suggestion that we should supervise the formation of our post-human future.
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Lie, Agustinus. "Mengejar dan Melupakan Kebahagiaan dalam Perspektif Zhuangzi." Seri Filsafat Teologi 31, no. 30 (December 12, 2021): 91–102. http://dx.doi.org/10.35312/serifilsafat.v31i30.159.
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The search of happiness often misleads people to objectify happiness itself. In Zhuangzi's philosophical view, happiness is a state of continuous flow in an endless process. If one is immersed in the process, happiness itself will appear in the state of oblivion. He will forget his starting point, flow like the wind, and will not pay attention to the end of the process or the set goal. He will join in the process, forget about himself, and forget everything around him. Through oblivion, one will be free to roam without anyone getting in his way. Zhuangzi uses humorous and lively stories to lead every reader to seek and afterward forget happiness. A paradoxical condition arises here. Forgetting happiness is a way to reach deeper happiness
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Jiang, Jing, and Chengjian Li. "Oscar Wilde’s Reading of Zhuangzi in ‘A Chinese Sage’." Literature and Theology 34, no. 4 (December 2020): 477–85. http://dx.doi.org/10.1093/litthe/fraa024.
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Abstract In 1889 the sinologist Herbert A. Giles published his English translation Chuang Tzŭ: Mystic, Moralist, and Social Reformer. The following year, Oscar Wilde wrote his long book review ‘A Chinese Sage’. This article analyses Wilde’s review and explores how Giles’ translation influences Wilde’s understanding of Zhuangzi. The article also considers the influence of Aubrey Moore, who provided some of the notes for Giles’ translations, on Wilde’s reception of Zhuangzi. Because Wilde is neither a sinologist nor a researcher of Taoism, his interpretation of Zhuangzi in ‘A Chinese Sage’ is mediated by Giles and Moore, and might be seen as a ‘misunderstanding of a misunderstanding’. Yet the influence of Zhuangzi can still be seen in Wilde’s review, and the episode raises interesting questions about the reception of Taoism in late 19th-century Britain.
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Saunders, Frank P. "Ethics in the Zhuangzi." International Philosophical Quarterly 60, no. 2 (2020): 221–35. http://dx.doi.org/10.5840/ipq2020602152.
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Philosophers in China during the Warring States period generally saw themselves as investigators into the Dao—the uniquely authoritative Way to live and to flourish. Certain voices found in the Zhuangzi, however, offer a radical response to this project by rejecting the premise that there exists such a uniquely authoritative Dao. Instead, they argue that there exist myriad, diverse dao, none of which has absolute moral authority. Yet the very texts that undermine the idea of an authoritative Dao simultaneously make positive ethical suggestions regarding how to live and flourish. In this paper I explore texts in the Zhuangzi that discuss the diversity of dao and sagely flourishing, and I argue that these two themes come together to form the basis of a comprehensive ethical view that I call Zhuangist pluralism.
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Kohn, Livia, Liu Xiaogan, and William E. Savage. "Classifying the Zhuangzi Chapters." Philosophy East and West 46, no. 3 (July 1996): 420. http://dx.doi.org/10.2307/1399537.
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