Zhuangzi

I discuss the famous 'happiness for a fish' exchange between Zhuāngzǐ and Huizi.

This Chapter sketches a pluralist account of spiritual exemplarity. Starting from recent work by Linda Zagzebski, three main kinds of spiritual exemplarity are described, distinguished by their underlying aspiration. I name these the aspirations to allegiance, enlightened insight, and emulation, illustrated with examples from the Western and South and East Asian spiritual dispensations. The Chapter concludes by warning against tendencies either to occlude this plurality or to illicitly privilege one of these aspirations by nominating it alone as the 'authentic' form (...) of spiritual life. (shrink)

The Zhuangzi 莊子depicts persons as surviving their deaths through the natural transformations of the world into very different forms—such as roosters, cart-wheels, rat livers, etc. It's common to interpret these passages metaphorically. But in this paper, I suggest employing a “Conventionalist” view of persons that says whether a person survives some event is not merely determined by the world, but is partly determined by our own attitudes. On this reading, Zhuangzi's many teachings urging us to embrace transformation are not merely (...) a psychological aid for dealing with death, but also serve as a tool for literally surviving it. (shrink)

This paper focuses on an early Chinese conception of genealogical argumentation in the late Warring States text Han Feizi and a possible response it has to the problem of genealogical self-defeat as identified by Amia Srinivasan (2015)—i.e., the genealogist cannot seem to support their argument with premises their interlocutor or themselves can accept, given their own argument. The paper offers a reading of Han Fei’s genealogical method that traces back to the meditative practice of an earlier Daoist text the Zhuangzi (...) and its communicative strategy, offering a conception of genealogy aimed at undoing fixations on political systems in order to bring about a more adaptive state—specifically genealogy that does not require epistemological commitment to its premises. (shrink)

The Zhuangzi, a 4th century BCE Chinese text, is optimistic about life unrestrained by entrenched values. This paper contributes to existing debates on Zhuangzian freedom in three ways. First, it reflects on how it is possible to enjoy the freedom envisaged in the Zhuangzi. Many discussions welcome the Zhuangzi’s picture of release from life shaped by canonical visions, without also giving thought to life without these driving visions. Consider this scenario: in a world with limitless possibilities, would it not be (...) fraught, not knowing how to interpret situations? I suggest that freedom in the Zhuangzi is possible only if one succeeds in reorienting herself to the new ‘normal’. Second, I introduce and develop the idea of working with constraints. This focuses on an agent's maximizing the fit between relevant conditions, on the one hand, and their capabilities, on the other. Finally, I propose that self-directed practice, an important expression of agency, is required for building capabilities that enable such freedom. I examine the idea of risk involved in these firsthand experiences, articulating an account of agency that sits at the heart of hard-won Zhuangzian freedom. (shrink)

The “happy fish” passage concluding the “Autumn Floods” chapter of the Classical Chinese text known as the Zhuangzi has traditionally been seen to advance a form of relativism which precludes objectivity. My aim in this paper is to question this view with close reference to the passage itself. I further argue that the central concern of the two philosophical personae in the passage – Zhuangzi and Huizi – is not with the epistemic standards of human judgements (the established view since (...) Hansen, “The Relatively Happy Fish”), but with the more basic problem of species-specific perspectives. On my reading, Zhuangzi’s emphatic positionality in the passage – on the dam, accompanied by his friend Huizi – plausibly suggests a circumspect reflection on the limitedness of human knowledge. It is significant that Zhuangzi’s knowledge of fish happiness is avowedly from a certain place, and not absolute. But there is still a sense in which this view is objective: namely, insofar as it adequately accounts for an inherently human perspective on the world. I call this modest form of relativism ‘Species Relativism’, which, crucially, leaves room for objectivity, even though a fully objective (i.e. absolute) view of the world is not accessible to humans. (shrink)

This essay considers how the Zhuangzi 莊子 sheds light on a new direction to the contemporary discussion of desires. Harry Frankfurt proposes an account of personhood based on a hierarchy of desires. He defines a wanton as a being that does not have second-order volitions, the desires that a certain desire of action becomes her will. J. David Velleman proposes, in the context of the Zhuangzi, that when a Daoist sage performs her skills she can be regarded as a “higher” (...) wanton because her actions are spontaneous flows of skillful actions. In this essay, I propose along the line of Velleman a constructive interpretation of the Zhuangzian way to deal with desires from my reading of the Zhuangzi. I argue that there are two roles a Daoist sage can play: the observer and the performer. A Daoist sage can be an observer at a certain time and a performer at other times. Although a performer can be regarded as a higher wanton, it is inappropriate to regard an observer as a wanton. Also, I propose that observation is a means to transform desires—once the practitioner achieves high spirituality, one does not need to possess second-order volitions because one’s first-order desires are transformed such that they are in accordance with the Dao 道. (shrink)

I argue that Zhuangist Daoism manifests what I label the spiritual aspiration to emulation, and then use this to challenge some of John Cottingham's attempts to confine authentic spiritual experience to theistic traditions.

Many ancient traditions recognise certain people as exemplars of virtue. I argue that some of these traditions incorporate a 'cosmic' mode of emulation, where certain of the qualities or aspects of the grounds or source of the world manifest, in human form, as virtues. If so, the ultimate objection of emulation is not a human being. I illustrate this with the forms of Daoist exemplarity found in the Book of Zhuangzi, and end by considering the charge that the aspiration to (...) cosmic emulation is inhumane. (shrink)

In classical Chinese philosophy, the best kind of life is a life lived in line with the Dao (the “Way”). A core feature of this kind of life is attaining the ideal of wu-wei. In early Daoist writings, wu-wei denotes an ideal way of acting. However, since wu-wei is normally translated as “no-action” these ancient texts give us a picture of the best kind of life that may appear paradoxical to many philosophers. In this paper, I suggest a way to (...) make sense of this classical ideal. I argue that by applying a Merleau-Pontyian framework of action we can arrive at a non-paradoxical reading of wu-wei. On this reading, wu-wei is essentially manifested in a specific way we are aware of what we are doing. (shrink)

The classical Chinese philosophical tradition (ca. 6th to 3rd centuries BCE) contains rich discussion of skill and expertise. Various texts exalt skilled exemplars (whether historical persons or fictional figures) who guide and inspire those seeking virtuosity within a particular dao (guiding teaching or way of life). These texts share a preoccupation with flourishing, or uncovering and articulating the constituents of an exemplary life. Some core features thought requisite to leading such a life included spontaneity, naturalness, and effortless ease. However, there (...) was also significant disagreement during this ‘Warring States’ or ‘Hundred Schools’ period on which skills were valuable, how one should cultivate them, and who exactly ought to serve as exemplars. In this chapter, I discuss two prominent types of expertise and their attendant skills. The first is expertise at a particular craft, occupation, or dao, which finds its most poignant celebration in the early Daoist anthology Zhuangzi. Interest in crafts or skilled occupations was likely motivated by a perceived (or implied) analogy with living a good life more generally. The second concerns ethical expertise, a prominent and widely held ideal within the Ruist (Confucian) and Mohist schools. Both maintain that ethical expertise consists of an ability to apply past models or precedents to current cases, though they diverge on what those models are and how to properly apply them. The aim is to provide non-specialists an overview of this literature in Daoism, Confucianism, and Mohism, while also providing suggestions about further research. (shrink)

This essay investigates the Zhuangzian theory of the self, which has long been the subject of a heated and controversial debate in Chinese intellectual history. According to an interpretation that has been quite prominent since the 1990s, the self in the Zhuangzi is a substantial, persisting self; it is a simple, basic object that is distinct from its properties. A substance, generally speaking, is an object or entity that has properties. Substance metaphysicians claim that substances, as primary units of reality, (...) are unchanging entities in themselves that bear changing properties over time.Some scholars, such as Kuang-ming Wu, Yi Wu, and Leo K. C. Cheung, believe that the self in... (shrink)

This chapter focuses on Daoist praxeology and language in order to build something of a moral realist position (the contours of which may differ from most western versions insofar as it need not commit to moral cognitivism) that hinges on the seemingly paradoxical notions of ineffable moral truths and non-transferable moral skill.

The cicada catcher focuses as much on technique as he does on outcomes. In response to Confucius’ question, he articulates in detail the learning he has undertaken to develop techniques at each level of competence. This chapter explains the connection between the cicada catcher’s development of technique and his orientation toward outcomes. It uses details in this story to contribute to recent discussions in epistemology on the cultivation of technique.

The ancient Chinese philosopher Zhuangzi defies coherent interpretation. This is an inextricable part of the beauty and power of his work. The text – by which I mean the “Inner Chapters” of the text traditionally attributed to him, the authentic core of the book – is incomprehensible as a whole. It consists of shards, in a distinctive voice – a voice distinctive enough that its absence is plain in most or all of the “Outer” and “Miscellaneous” Chapters, and which I (...) will treat as the voice of a single author. Despite repeating imagery, ideas, style, and tone, these shards cannot be pieced together into a self-consistent philosophy. This lack of self-consistency is a positive feature of Zhuangzi. It is part of what makes him the great and unusual philosopher he is, defying reduction and summary. (shrink)

This article attempts to reframe the state of research on the notion of goblet words in the Zhuangzi. Recent studies predominantly view the notion of zhiyan as referring to peculiar stylistic forms exhibited in the Zhuangzi—forms such as dilemmatic questions and paradoxes. In this article, I question the quick identification of these forms as zhiyan. I argue that zhiyan are essentially definite yet provisional simple-form utterances located on the level of everyday interaction and coexistence. On this level, the peculiar stylistic (...) forms do not play their part. However, such stylistic forms do become indispensable in discussing and recommending zhiyan. It is on this meta-level—for the Zhuangzi, the level of writing—that we find these forms employed. Based on structural similarities, we may stretch the label ‘zhiyan’ to include such forms but should keep in mind that any such extension is secondary to the use of language in coexisting with others. (shrink)

The Concept of Life and Death of Chuang-tzu have inherited and developed Confucianism and Taoism thoughts, establishing Ontological foundation of "Life - Body", distinguishing the transcendental concept of "Dead Heart" and the empirical concept of "Death Body", as well as proposing the thought of "Equivalence of Life and Death" finally. The logic Reasoning of Chuang-tzu "Equivalence of Life and Death", start from constructing the equal status of "Life" and “Death" from ontological argument. Life and Death then are reduced to be (...) a natural phenomenon to dispel its mystery. With emphasizing the social connotation of life and death, the difference between them has been removed, and finally the Thought experiment of "Chuang-tzu dreaming butterfly" has deepened the idea of "Equivalence of Life and Death". The Ideological Characteristic of the Concept of Life and Death of Chuang-tzu mainly reflects in the aspects of Ontology, Epistemology and Ethical practice. (shrink)

This paper explores the compatibility between the Daoist art of emptying one’s heart-mind and the art of creating close relationships. The fact that a Daoist sage is characterized by an empty heart-mind makes him somewhat different from an average human being: since a full heart-mind is characteristic of the human condition, the sage transcends what makes us human. This could alienate him from others and make him incapable of developing close relationships. The research goal of this paper is to investigate (...) whether – in spite of being an unusual human being – a Daoist sage has the abilities necessary for creating close bonds with others. (shrink)

This essay will examine scholarly attempts at distilling a proto-ethical philosophy from the Daoist classic known as the Zhuangzi. In opposition to interpretations of the text which characterize it as amoralistic, I will identify elements of a natural normativity in the Zhuangzi. My examination features passages from the Zhuangzi – commonly known as the “knack” passages – which are often interpreted through some sort of linguistic, skeptical, or relativistic lens. Contra such readings, I believe the Zhuangzi prescribes an art of (...) living – or shù [術] – which incorporates a few motifs familiar to certain threads of philosophical naturalism. Building on existing scholarship which treats of the praxeology of the text, I argue that the naturalist themes present in the Zhuangzi support an unusual, but robust, view of moral expertise. (shrink)

Confucius 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. (shrink)

Hermann Schmitz has developed a “New Phenomenology.” It emphasizes fundamental conceptions that undercut traditional subject-object distinctions. In the Chinese classic The Zhuangzi we find stories that describe involvements and dialogue that can be seen as doing something similar. I will bring out some of these parallels. In particular I will focus on freedom and mutual understanding.

The problem of free will as it is know in Western philosophical traditions is hardly known in China. Considering how central the problem is in the West, this is a remarkable fact. We try to explain this, and we offer insights into discussions within Chinese traditions that we think are related, not historically but regarding the issues discussed. Thus we introduce four central Chinese concepts, namely: (1) xīn 心 (heart, heart-mind), (2) xìng 性 (human nature, characteristic tendencies, inborn capacity), (3) (...) mìng 命 (lifespan, fate, command, allotment, endowment), and (4) zìrán 自然 (self-so, so of itself, nature, spontaneity), and we indicate how these concepts and their discussions can be related to discussions on free will. (shrink)

I put forward the case that comparative philosophy is best practiced as integrative philosophy. The model for integrative philosophy employed embodies its own methodology, integrating the Hegelian dialectic and the Yin-Yang 陰陽, cyclical model of change illustrated by the Yijing 易經 as strategies for integrating philosophical traditions. As an object lesson, I integrate a real, historical one-way encounter with an imagined two-way encounter between Martin Buber and Zhuangzi 莊子, to provide a counter-example to replace Huntington’s clash of civilizations with a (...) meeting of civilizations. (shrink)

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. (shrink)

Chapter 27 of the ancient Chinese text the Zhuangzi describes three kinds of language: yuyan, zhiyan, and chongyan. Wang Fuzhi first coined the term ‘sanyan ’ or ‘tripartite-language’ to emphasize their overlapping characteristics and incorporate them into a cohesive approach to the text. Sanyan has been used consistently in interpreting the Zhuangzi since the earliest compilation of its extant version and continues to inform academic publications today. Based on descriptions found in the Zhuangzi's ‘miscellaneous chapters’ and on contemporary scholarship, I (...) will explain how this model of sanyan functions and then how it facilitates philosophical reading of the Zhuangzi. Understanding the Zhuangzi's metaphorical language through sanyan lends access into the interrelated semantic field of the pre-Qin philosophical canon and helps unravel Zhuangzi's often-cryptic philosophical expressions. (shrink)

Spontaneity is an almost inevitable commonplace in discussions of Daoism, especially the Zhuangzi. The idea that spontaneity is one of the most important values in the Zhuangzi was presented by Angus Graham for the Anglo-European audience, and divulged among Chinese readers by Liú Xiàogǎn 劉笑敢 and Chén Gǔyīng 陳鼓應. Hungarian psychologist Csikszentmihalyi popularly combined Daoist spontaneity with the idea of flow. In the state of flow the person carries out an activity for the sake of the activity itself--autotelically--and acts with (...) complete spontaneity given that none of their movements requires thought or mediation. My study consists of three parts: First, I deal with different definitions of “spontaneous” and of the term that is commonly translated as “spontaneous” in Chinese texts, zìrán 自然 (literally, so-of-itself), as well as its use in the Zhuangzi. I conclude that spontaneity is not part of the axiological project of the Zhuangzi. Instead, we find that the idea of adapting is related to normative human values and behaviors, whereas spontaneity is a term merely descriptive of natural objects. Second, I analyze the famous Zhuangzian stories of skills, which are often quoted to argue for the value of spontaneity. I conclude that the goal of these stories is to develop a new type of vital attitude as “second nature” or “background ability” (John Searle). Since this attitude is mediated and achieved through effort, it is not spontaneous. Third, I explain the confusion between this “second nature” with “spontaneity” in recent scholarship has led to the so-called paradoxes of non-action and spontaneity (Edward Slingerland). I argue that these paradoxes disappear when we understand the different layers of meaning of wú-wéi and zìrán in the early Chinese textual context. (shrink)

I argue that the main theme of the Zhuangzi is that of spiritual transformation. If there is no such theme in the Zhuangzi, it becomes an obscure text with relativistic viewpoints contradicting statements and stories designed to lead the reader to a state of spiritual transformation. I propose to reveal the coherence of the deep structure of the text by clearly dividing relativistic statements designed to break down fixed viewpoints from statements, anecdotes, paradoxes and metaphors designed to lead the reader (...) to a state of spiritual transformation. Without such an analysis, its profound stories such as the butterfly dream and the Great Sage dream will blatantly contradict each other and leave us bereft of the wisdom they presage. Unlike the great works of poetic and philosophic wisdom such as the Dao de Jing and the Symposium, the Zhuangzi will be reduced to a virtually unintelligible, lengthy, disjointed literary ditty, a potpourri of paradoxical puzzles, puns and parables, obscure philosophical conundrums, monstrous interlocutors and historical personages used as mouthpieces authoritatively arguing on behalf of viewpoints humorously opposite to what they historically held. (shrink)

This paper argues that a sense of nature‘s mystery can inspire and inform ways of experiencing and engaging with natural places and creatures in a way that is deeply morally transformative. Focusing on Daoism, it is argued that engagement with natural places and creates can facilitate the cultivation of receptivity to a sense of nature‘s mystery in a way that gradually releases a person from stances and conceptions that are morally and ecologically objectionable. The paper closes by suggesting that a (...) capacity to cultivate receptivity to nature‘s mystery is contingent upon the concerns and convictions of our background moral and social culture. (shrink)

Various esoteric traditions apply different modes of expression for the same metaphysical truths. We may name the two most known esoteric languages as ecstatic and scholastic. Early Daoist use of reverse symbolism as for metaphysical truths and its critical way of viewing formalist understanding of traditional teachings, common virtues and popular beliefs show that it applies an ecstatic language, which, being called shaṭḥ in Sufi terminology, has a detailed literature and technical description in Sufism. This article tries, after a short (...) survey of the concept of shaṭḥ in Sufism, to consider some early Daoist teachings such as wuwei, disparagement of moralism, and disparagement of rationality from an Eastern Sufi point of view regarding shaṭḥ to achieve a clearer insight into the gnostic aspects of the tradition, and to avoid certain possible misunderstanding of the teachings. (shrink)

In this chapter, I explicate several general views and arguments that bear on the notion and contemporary theories of human welfare, as found in two foundational Daoist texts, the Daodejing and the Zhuangzi. Ideas drawn from the Daodejing include its objections to desire theories of human welfare and its distinction between natural and acquired desires. Insights drawn from the Zhuangzi include its arguments against the view that death is bad for the dead, its attempt to develop a workable theory of (...) well-being for those who are skeptical about such theories, and the prudential benefits of what I call "philosophical double-vision.". (shrink)

The first contribution, by Mercedes Valmisa, begins by repositioning the Zhuangzi 莊子 as a whole within pre-Qin thought under the impact of newly excavated materials. Moving away from the traditional classification of texts according to schools, it focuses instead on varying approaches to life issues. Centering the discussion on life situations and changes we have no control over, including the unpredictable vagaries of fate (ming 命), it outlines several typical responses. One is adaptation, finding ways to go along with what (...) life demands, and even availing oneself of the new opportunities it brings about. Another is a turning inward, a focus on the inner self, holding on to ethical and other standards and making sure on does the right thing regardless of the outcomes of one's actions. While the former appears in several chapters of the Zhuangzi, notably in chapter 6, the latter is central to the Qiongda yishi 窮達以時 (Failure and Success Depend on Opportunity), a manuscript excavated at Guodian. However tempting it may be to characterize one approach as Daoist and the other as Confucian, they both appear within the Zhuangzi together with a third approach to fate, showing the fluidity of philosophical discussion and the futility of thinking along the lines of traditional boundaries. (shrink)

This paper relocates the philosophical discourse on the Thing (das Ding) to the world of classical Daoism. In doing so, it explores the bond between the One, the Thing and its signifier before discussing how the Thing unveils itself to the world while receiving the gift of nothingness from Dao. It furthermore contends that the two most prominent discussions of the Thing in the Western tradition--those by Heidegger and Lacan--while philosophically valuable in their own right, fail to provide the degree (...) of profundity seen via a Daoist reading. What will become apparent is that the Thing qua the One serves to delineate the cosmological and human realms of reality, negating any inclination one might have of it as being anything but mystical. (shrink)

Martin Heidegger has made uncovering the truth of being his life’s work. He ultimately came to locate this truth at the site of the clearing (lichtung), which allowed him to sweep away the traditional formulation of the question of being and begin anew with beyng. This second beginning, as Heidegger called it, stood apart from the original in that he saw fit to cloak beyng in nothingness. This paper explores Heidegger’s use of nothingness and his claim that in order to (...) overcome the divide between the two beginnings, we must leap into the abyss of the clearing. Given Heidegger’s interest in East Asian philosophy, his use of nothingness appears to resemble that of Daoism. Despite this outward similarity, however, this paper will argue that Heidegger’s doctrine of nothingness failed to grasp the cosmological significance of the clearing for he saw it only in terms of symbolizing the existential play of being. Thus while Heidegger argues that the clearing marks the unconcealement of beyng, Daoism uses the clearing to point us to the root of being in nothingness. (shrink)

Zhuangzi suggests that death is a transformation that we commonly and mistakenly think means the end of someone but really just marks a new phase of existence. This metaphysical thesis is presented at several points in the text as an explanation of distinctively Daoist responses to death and loss. Some take a Daoist response to death, as presented by Zhuangzi, to indicate dual perspectives on friendship and death. But I argue that the metaphysical view sketched above is consistent with a (...) unified perspective, allowing the Daoist to enjoy deep friendships without risking some potential for grief typically associated with strong attachment. However, it leaves the Daoist best suited to friendships with those who endorse the same metaphysics. Furthermore, while the grief associated with the death of a friend is somewhat mitigated, the Daoist has reason to mourn even given this thesis. (shrink)

This is a second major text on ancient Daoism, one with multiple aspects and dimensions.

In Chinese history the periods known as Spring and Autumn (770-476 BC) and the Warring States (475-221 BC) were times of conflict and political instability caused by the increasing power of centralized and competing states. During this time of crisis many schools of thought appeared to offer different philosophical doctrines. This paper describes and studies ideas about the limitation of power defended by these different schools of ancient Chinese thought, and suggests some reasons why they failed to prevent the emergence (...) of an authoritarian imperial government in early China. (shrink)

Discussions of human partiality—anthropocentrism—in the literature in environmental ethics have sought to locate reasons for unnecessary and thoughtless degradation of the earth’s environment. Many of the debates have focused on metaethical issues, attempting to set out the values appropriate for an environmental ethic not constrained within an anthropocentric framework. In this essay, I propose that the fundamental problem with anthropocentrism arises when it is assumed that that is the only meaningful evaluative perspective. I draw on ideas in the Zhuangzi, a (...) classical Chinese philosophical text of the Daoist tradition. The Zhuangzi scrutinises the debates of its day, focusing on the attitudes of the thinkers who sought to trump others in the debates. Through many images expressed in stories, the Zhuangzi asserts the irreducibility of individual perspectives, challenging its readers to examine the insularity of their own views. I suggest that the epistemological awareness in the Zhuangzi helps in our understanding of anthropocentrism. (shrink)

The Zhuangzi begins with Peng, a soaring bird transformed from a bounded fish, which is the first metaphor that points beyond limited standpoints to a higher point of view. The transformation is one-way and symbolizes that there is a higher viewpoint to attain which affords mental freedom and the clarity and scope of great vision. Under the alternate thesis of constant transformation, values and understandings must ceaselessly transform and collapse. All cyclical transformations must collapse into skeptical relativism and confusion. But (...) Peng does not turn back into a fish, and the awakened sage does not fall into a slumber of ignorance and confusion. It is only the thesis of a one-way transformation that leaves the sage in a state of knowledge. (shrink)

This essay examines the theory of ritual propriety presented in the Xúnzǐ and criticisms of Xunzi-like views found in the classical Daoist anthology Zhuāngzǐ. To highlight the respects in which the Zhuāngzǐ can be read as posing a critical response to a Xunzian view of ritual propriety, the essay juxtaposes the two texts' views of language, since Xunzi's theory of ritual propriety is intertwined with his theory of language. I argue that a Zhuangist critique of the presuppositions of Xunzi's stance (...) on language also undermines his stance on ritual propriety. Xunzi contends that state promulgation of anelaborate code of ritual propriety is a key to good social order (zhi) and that state regulation of language is a key to smooth communication and thus also good order. The Zhuāngzǐ provides grounds for doubting both contentions. Claiming that ritual propriety causally produces social order is analogous to claiming that grammar causally produces smooth linguistic communication, when in fact it is more likely our ability to communicate that allows us to develop shared rules of grammar. Humans have fundamental social and communicative capacities that undergird our abilities to speak a language or engage in shared ritual performances. It is these more fundamental capacities, not their manifestation in a particular system of grammar or ritual norms, that provide the root explanation of our ability to communicate or to live together harmoniously. The Xunzi-Zhuangzi dialectic suggests that ritual is indispensable, but normatively justified rituals will be less rigid, less comprehensive, less fastidious, and more spontaneous than a Xunzian theorist would allow. (shrink)

There is a remarkable and surprising connection to be found between an argument of Søren Kierkegaard’s and one of Zhuangzi’s—what I call the ‘social misfit’ critique. I will argue that this connection highlights a hitherto unacknowledged parallel between the moral thought of their respective targets: Hegel in the case of Kierkegaard and Confucius in the case of Zhuangzi. Specifically, it reveals a significant parallel between Hegel’s movement from Moralitat to Sittlichkeit and Confucius’ position on the central and irreducible role of (...) li (ritual or propriety) in morality. I will begin by briefly tracing the ‘social misfit’ critique as it is found in Kierkegaard’s Fear and Trembling and in the Zhuangzi. In Section 2, I will sketch Hegel’s argument for the indispensability and irreducibility of social norms (Sittlichkeit) for morality, and reflect on the implications of this move for the possibility of social criticism. Finally, I will argue that Confucius can be understood as articulating a vision of morality and of social criticism very close to Hegel’s. (shrink)

This thesis is about Zhuangzi’s scepticism. The argument is that Zhuangzi’s scepticism about proposing solutions to the unrest of the Warring States period (481-221 BCE) is a manifestation of a Yangist concern about being involved in official life. The aim is to offer a new perspective of Zhuangzi’s scepticism as scepticism about the solutions of the thinkers of the period.

A perspectivist theory is usually taken to mean that (1) our knowledge of the world is inevitably shaped by our particular perspectives, (2) any one of these perspectives is as good as any other, and (3) any claims to objective or authoritative knowledge are consequently without ground. Recent scholarship on Nietzsche, however, has challenged the prevalent view that the philosopher holds (2) and (3), arguing instead that his perspectivism aims at attaining a greater level of objectivity. In this essay, I (...) attempt a structurally similar reinterpretation of Zhuangzi’s perspectivism. I argue that while the Chinese thinker sees all knowledge as perspective-dependent, he thinks that some perspectives are broader and more accurate than others. He utilizes shifts in perspective precisely in order to attain these superior perspectives, which constitute what he calls da zhi 大知, or “greater knowledge.” Whereas Nietzsche sees his perspectivism as methodologically continuous with the sciences, Zhuangzi’s “greater knowledge” has the goal of ensuring our survival and well-being in the everyday world. (shrink)

Among the many striking features of the philosophy of the Zhu?ngz? is that it advocates a life unperturbed by emotions, including even pleasurable, positive emotions such as joy or delight. Many of us see emotions as an ineluctable part of life, and some would argue they are a crucial component of a well-developed moral sensitivity and a good life. The Zhuangist approach to emotion challenges such commonsense views so radically that it amounts to a test case for the fundamental plausibility (...) of the Daoist ethical orientation: If the Zhuangist stance on emotion is untenable, then other aspects of Daoist ethics may founder as well. In this essay, I explore what I call a Zhuangist ?Virtuoso View? of emotion and its connections with human agency, attempting to show that at least one version of a Zhuangist approach to emotion passes the ?basic plausibility? test. I begin by describing the Virtuoso View and sketching its theoretical foundation, which involves claims about human agency, the self, psychophysical hygiene, the good life, epistemology, and metaphysics. Next, I defend the Virtuoso View against three objections, namely that it abandons intentionality, that it interferes with a good life, and that it yields a schizophrenic conception of agency. I argue for three major theses. First, the Virtuoso View is easily intelligible and largely defensible. Second, it reflects a crucial insight into a fundamental dichotomy at the core of human agency: the unavoidable conflict within a self-aware human agent between an internal, engaged perspective and an external, detached one. Third, I suggest that certain problems or conflicts arising from the Virtuoso View actually reflect inherent features of the human predicament and thus are not mere conceptual defects. Hence even if we do not find the Virtuoso View wholly convincing, we can nevertheless gain much insight from it. (shrink)