The Complete Works of Zhuangzi (Translations from the Asian Classics)

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Universally love the ten-thousand thing-kinds; the cosmos is one ti. [ Ti was a technical term referring to the basic parts of any compounded object.]

The Complete Works of Zhuangzi (Translations from - AbeBooks The Complete Works of Zhuangzi (Translations from - AbeBooks

He maintains a state that Zhuangzi refers to as wuwei, or inaction, meaning by this term not a forced quietude but a course of action that is not founded on purposeful motives of gain or striving. In such a state, all human actions become as spontaneous and mindless as those of the natural world. Man becomes one with Nature, or Heaven, as Zhuangzi calls it, and merges himself with Dao, or the Way, the underlying unity that embraces man, Nature, and all that is in the universe.

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The Complete Works Of Chuang Tzu, translated by Burton Watson, archived from the original on 1 January 2004 Among level things, water at rest is the most perfect, and therefore it can serve as a standard. It guards what is inside and shows no movement outside. Virtue is the establishment of perfect harmony. Though virtue takes no form, things cannot break away from it.” 6 – The Great and Venerable Teacher The first two sections of the Zhuangzi, which together constitute one of the fiercest and most dazzling assaults ever made, not only on man’s conventional system of values, but on his conventional concepts of time, space, reality, and causation as well. Coutinho, S. (2015) Conceptual analyses of the Zhuangzi. In X. Liu (Ed.), Dao companion to Daoist philosophy (pp. 159–191). Dordrecht: Springer. Zhuangzi develops his perspectivalism without rejecting language. Confucian innatists appealed to a preference for nature over convention to support their anti-language attitudes. Zhuangzi notes that being natural does not require abandoning words. Human speech, from empty greetings and small talk to the disputes of philosophers, is as natural a “noise” as are bird songs. He uses the “pipes of nature” as a metaphor for philosophical disputes. If brooks can go on babbling, philosophers can go on disputating and making distinctions.

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Richard John Lynn (2022), Zhuangzi: A New Translation of the Daoist Classic as Interpreted by Guo Xiang, New York: Columbia University Press. He who knows he is a fool is not the biggest fool; he who knows he is confused is not in the worst confusion. Zhuangzi focuses on the social perspective, though he sometimes notes differences in perspective within the same person at different times. His main target is the way conflicting attitudes come from using different moral language. He uses the moral debate between Confucians and Mohists as the key example. Utilitarian Mohists say Confucian traditionalism is immoral because it leads to bad consequences. Confucians say utilitarianism is immoral because it leads to doing what is wrong. Each criticism presupposes precisely the moral point that is in dispute.Mair, Victor H. (1994). Wandering on the Way: Early Taoist Tales and Parables of Chuang Tzu. New York: Bantam Books. ISBN 0-553-37406-0. (Google Books) In Zhuangzi’s eyes, man is the author of his own suffering and bondage, and all his fears spring from the web of values created by himself alone. Mair, Victor H. (1998). " Chuang-tzu". In Nienhauser, William (ed.). The Indiana Companion to Traditional Chinese Literature, Volume 2. Bloomington: Indiana University Press. pp.20–26. ISBN 0-253-33456-X. (Google Books) Within the gates of the Master, is there any such thing as a prime minister? You take delight in being a prime minister and pushing people behind you. But I’ve heard that if the mirror is bright, no dust will settle on it; if dust settles, it isn’t really bright. When you live around worthy men a long time, you’ll be free of faults. You regard the Master as a great man, and yet you talk like this—it’s not right, is it?”

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Kwek, Dorothy HB. "Critique of imperial reason: Lessons from the Zhuangzi." Dao 18 (2019): 411-433.We can only rank perspectives by assuming some controversial dao [tao] (moral discourse). Moral direction comes from our dao, not from tian [t’ien] (nature:heaven). Appeals to nature give us no guidance when we confront rival ethical views. Even a judgment that different daos are equal in value must (1) be a result of taking some standard for granted or (2) be a misleading way to say “make no judgment.” The problem with (2) is that once again it amounts to saying that we should stop speaking or discriminating.