David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jonathan Jenkins Ichikawa
Jack Alan Reynolds
Learn more about PhilPapers
Dao: A Journal of Comparative Philosophy 8 (1):79-93 (2009)
Hermann Hesse (1877â1962), the poet, novelist, man of letters, and painter, created characters who, like the Daoist sages, had many paradoxical characteristics. Some of Hesseâs characters manage their paradoxical natures well and, like the balanced sages, are able to be simultaneously changing yet stable, full of life but also empty, in unison with nature and the social world. Centered between interchanging extremes, these balanced individuals are carefree yet self-controlled, efficacious in their work yet seemingly inactive, and successful in sustaining leadership and power yet humble and non-obtrusive. These sage-like individuals, the ideal leaders presented in the Daodejing éå¾·ç¶, will be the focus of this essay. Specifically, I will focus on the Daoist hub and wheel analogy, the concepts of wu ç¡ and you æ, absence and presence respectively, which are extremely important in order to understand the influence of Daoist philosophy on Hesseâs literary examples of sage-leadership
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
Wim De Reu (2006). Right Words Seem Wrong: Neglected Paradoxes in Early Chinese Philosophical Texts. Philosophy East and West 56 (2):281-300.
Hans-Georg Moeller (2004). Daoism Explained: From the Dream of the Butterfly to the Fishnet Allegory. Open Court.
Robin Waterfield (ed.) (2000). The First Philosophers: The Presocratics and Sophists. Oxford University Press.
Dan Avnon (1993). The "Living Center" of Martin Buber's Political Theory. Political Theory 21 (1):55-77.
Maurice S. Friedman (1967). To Deny Our Nothingness. New York, Delacorte Press.
Citations of this work BETA
No citations found.
Similar books and articles
Hwang Yi (1988). To Become a Sage: The Ten Diagrams on Sage Learning. Columbia University Press.
Ronnie Littlejohn & Jeffrey Dippmann (eds.) (2011). Riding the Wind With Liezi: New Perspectives on the Daoist Classic. State University of New York.
David Jones & John Culliney (1999). The Fractal Self and the Organization of Nature: The Daoist Sage and Chaos Theory. Zygon 34 (4):643-654.
Karyn L. Lai (2003). Conceptual Foundations for Environmental Ethics: A Daoist Perspective. Environmental Ethics 25 (3):247-266.
Sung-Hae Kim (2008). The Immortal World. Environmental Ethics 30 (2):135-157.
Robert E. Allinson (1994). Moral Values and the Taoist Sage in the Tao de Ching. Asian Philosophy 4 (2):127 – 136.
Karyn L. Lai (2007). Ziran and Wuwei in the Daodejing : An Ethical Assessment. Dao: A Journal of Comparative Philosophy 6 (4):325-337.
Karyn L. Lai (2000). The Daodejing: Resources for Contemporary Feminist Thinking. Journal of Chinese Philosophy 27 (2):131–153.
Lin Ma (2006). Deciphering Heidegger's Connection with theDaodejing. Asian Philosophy 16 (3):149-171.
Peter Roberts (2008). From West to East and Back Again: Faith, Doubt and Education in Hermann Hesse's Later Work. Journal of Philosophy of Education 42 (2):249-268.
Added to index2009-01-28
Total downloads30 ( #143,147 of 1,938,821 )
Recent downloads (6 months)6 ( #100,512 of 1,938,821 )
How can I increase my downloads?