Classical Daoism, Misc

In this paper, I provide a cross-cultural comparison between the life and work of the English land- and seascape painter, J.M.W. Turner, and the conception of aesthetic experience and artisanship f...

Fictionalism is the view that the claims of a target discourse are best seen as being fictional in some way, as being expressed in some pretense manner, or as not being about the traditional posits of the discourse. The contemporary taxonomy of fictionalist views is quite elaborate. Yet, there is a version of fictionalism that has failed to develop and which corresponds to the earliest form of the view found in the history of philosophy, East and West. I call this (...) view “reactionary fictionalism.” I argue that traces of reactionary fictionalism can be found in Classical Daoism, Madhyamaka Buddhism, and Pyrrhonian Skepticism. Reactionary fictionalism is a kind of fictionalism that differs from both the hermeneutic and revolutionary kinds discussed today. Hermeneutic fictionalism says we already treat the claims of a target discourse in a fictional manner. Revolutionary fictionalism recommends we all start treating the claims of a target discourse in a fictional manner for reasons mostly of social utility. Reactionary fictionalism recommends, by contrast, that only those concerned with obtaining maximal therapeutic release from the pathology of literally asserting genuine beliefs in the claims of a target discourse should react in a pretense manner to inescapable contexts demanding the use of the claims of that discourse. I aim to show that reactionary fictionalism was a technique utilized in premodern skeptical traditions as a means for enduring one's condemnation to near‐permanent sociality. I recommend slotting reactionary fictionalism into our present taxonomy once we note that employing fictionalism can have a primarily therapeutic motivation and not merely a semantic, epistemic, or metaphysical one. (shrink)

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)

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.

An examination of the tensions between different conceptions of objectivity and subjectivity, and impartiality and partiality, as they arise in epistemology, ethical theory, and metaethics. Resources from classical Chinese philosophy are leveraged throughout the work to showcase new alternative ways of resolving these tensions.

据报道，越南人每年焚烧大约5 万吨香纸，不仅是纸纸形式， 还有iPhone、汽车、衣服， 甚至是管家形，希望取悦死者。 这这做法被错错地归因于传传的佛教教义，但大多数越南人都不知道它的起源來自于中国。 在生活的其他方面，越南也有许多类似的例子， 他们们于對自己的文化增添新的规范、价值和信仰，甚至相互矛盾的東西。 这这被称为“文化可加性”的现象促使我们研究越南民间故事所显示的三教（儒教、佛教和道教）的核心价值值和规范之间的共存、相互作用和影响。通过过用贝叶斯逻逻回归，我们们估了一个故事的关关信息是否受宗教（因变 量）支配的可能性，還是受到三个教义有关的价值和反价值在表面的影响（自变量）。 我们的主要发现包括儒教和道教价值在文化上可加性的存在。更具体地说，实实实果表明，道教和儒教的价值值在民间故事中的相互作用或相加， 有助于预预故事的关关信息是否与儒教思想有关，β_{VT⋅VC} = 0.86。 同时，佛教却没有这这的传统统统。 这些实果有一些重要意义。 首先，这表明了儒教思想的综治地位，因为儒教和道教的价值在一个故事中一起出现，导致了这个故事有儒学主导的关关信息。因此，它表明了儒学支配地位的实据，并反对对三大宗教的共同根源，或是“三教同源”（“tam giáo đồng nguyên”） 概念的自由解释，认为宗教有传一性或唯一性。 其次，“文化可加性”概念有助于解释许多有趣的社会文化现象，就是越南社会没有不容忍和极端主义的宗教， 在教育里离谱谱谱的现象，科学技术的努力创造的效果低下， 商业中的错导品牌战略。我们知道我们的实果只是初步的， 并且必须进行更多的理论研究和实实研究， 以对 “文化可加性”有充分的解释。.

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)

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)

The Introductory chapter explains the purpose of the book. To this aim, the chapter contains four subsections: (1)Bring the Past Into the Present, (2)Multiculturalism and Liberal Feminism: Is the Rift Between Them Necessary?, (3)Development of Gender Discourse in Chinese Culture and Thought, (4)Purpose of This Volume and Its Four Main Parts, and (5) What's Next? A Way Forward. Excerpt: "Chinese philosophy, broadly construed, in its varied roots and forms has approximately three thousand years of history, and it continues to exert (...) immense influence on the lives of Chinese people as well as on the world community. Nonetheless, if traditions are not simply to remain as antiquated ideas, they must be able to converse with contemporary readers and address their deepest concerns and longings (Pang-White, 2009b, 2009c, 2011). Premised on the undeniable facts that (1) all persons are embodied and cultural beings and that (2) traditions constitute an essential element of individual identity, it would be a mistake to attempt to eradicate traditions altogether, as certain types of liberal feminists have recommended. Instead, it would be more meaningful to ask: Can we, and how do we, re-read, re-imagine, and reconstruct canonical texts so as to find their new significance in the contemporary world? It is generally agreed that Chinese traditions have had a troubled history in dealing with gender relations—well-known examples include concubinage, foot binding,female infanticide, and so on. For various reasons, Chinese traditions and societies have generally been less enthusiastic in confronting, dialoguing about, and resolving problems of gender disparity. Even though gender studies and feminist theories have populated academic discourse in the West since the 1960s, these topics remain relatively marginalized, often as an afterthought, in Chinese philosophical and cultural discourse. Furthermore, as the growing body of research and our deepened knowledge informs and expands our conception of gender, informed persons must ask themselves how Chinese philosophical traditions would and should engage the LGBT community and their concerns. Gender studies is not and should not be perceived simply as a subject in vogue. Rather, for humanity to flourish in this incredibly interdependent network of reality, it is imperative that we have a better understanding of all members of the human community so as to relate to one another in more inclusive, caring, and just ways. Surely, many of our contemporary concerns and vocabularies are anachronistic in the historical settings of classical texts. However, even within the framework of Western traditions, phrases such as “feminism,” “gender,” and “homosexual” were not part of the existing apparatus of vocabulary until the nineteenth and the twentieth centuries (Jenainati and Groves, 2010). Moreover, with the advancement of . . . ". (shrink)

The Later Daoist idea of multiple vertical states of intelligence is well known. The idea can also be found in the early Daoist sources, evidently not as a whole doctrine but as fragmented implications. This paper wishes to study the early Daoist references to multiple states of the intelligence and their functions in relation to each other. Explicitness of the texts in differentiating two major levels of intelligence leaves no room for doubt about existence of such ideas in early Daoism. (...) The supra-individual states of intelligence surpass the limits of the individual states to attain an unmediated knowledge. Determination of the Daoist intelligential outlook as intellectual helps us to avoid misrepresentation of the tradition as a rationalist or sensationalist one. (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)

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)

Coutinho respects the multiplicity of Daoist philosophies while also revealing a distinctive philosophical sensibility, and he provides clear explanations of these complex texts without resorting to oversimplification.

This guest-edited special section explores the related themes of mystery, humility, and religious practice from both the Western and East Asian philosophical traditions. The contributors are David E. Cooper, John Cottingham, Mark Wynn, Graham Parkes, and Ian James Kidd.

This essay examines the ways in which objectivity and realism have been conceived in the history of Western ethics and meta-ethics, and looks to classical Daoism for an alternative framework.

The Liezi is the forgotten classic of Daoism. Along with the Laozi (Daodejing) and the Zhuangzi, it's been considered a Daoist masterwork since the mid-eighth century, yet unlike those well-read works, the Liezi is little known and receives scant scholarly attention. Nevertheless, the Liezi is an important text that sheds valuable light on the early history of Daoism, particularly the formative period of sectarian Daoism. We do not know exactly what shape the original text took, but what remains is replete (...) with fantastic characters, whimsical tales, paradoxical aphorisms, and philosophically sophisticated reflection on the nature of the world and humanity's place within it. Ultimately, the Liezi sees the world as one of change and indeterminacy. Arguing for the Liezi's historical, philosophical, and literary significance, the contributors to this volume offer a fresh look at this text, using contemporary approaches and providing novel insights. The volume is unique in its attention to both philosophical and religious perspectives. (shrink)

Scholars have detected hostility to technology in Daoist thought. But is this a problem with any machine or only some applications of some machines by some people? I show that the problem is not with machines per se but with the people who introduce them, or more exactly with their knowledge. It is not knowledge as such that causes the disorder Laozi and Zhuangzi associate with machines; it is confused, disordered knowledge—superficial, inadequate, unsubtle, and artless. In other words the problem (...) is not with machines but with the ethics of engineering and the government of technology. The Daoist argument does not devalue machines or knowledge of them; instead, it sets a new goal, defining an alternative ideal—alternative to techniques held hostage to despotic ideas about efficiency and profit. (shrink)

Similarities between Daoism and Chan (Zen) are often merely verbal, a skillful appropriation by Chan authors of a vocabulary that seems Daoist only to a point, and then departs in a predictable way. What makes the departure predictable is the completely different understanding of emptiness in Chan and Daoism, supporting a no less different understanding of the value of knowledge. Daoism remains optimistic about knowledge in a way Chan is not. Buddhist wisdom exhausts life, extinguishes it, does not nourish it, (...) and therefore cannot satisfy the Daoist conviction concerning the value of knowledge. (shrink)

Experimental Essays on Zhuangzi is a classic in the field. Originally published in 1983, this edition makes it available again in an expanded version, with four additional contributions, and in an updated format, with pinyin transcription, Chinese characters embedded in the text, and reference-style notes. The work is a well-respected textbook and essential reader in Daoist thought. It continues to constitute an essential contribution to the study of Daoism and Chinese philosophy. Show More Show Less.

The Primitivist (responsible for chapters 8-11 of the heterogeneous Zhuangzi) has largely been interpreted as just another exponent of the philosophy of the Laozi or Daodejing. This is a shame, because the Primitivist is an idiosyncratic thinker whose theories do not simply reiterate those found in the Laozi. In this essay, I argue that even though the Primitivist embraced some of the values of the Laozi’s brand of Daoism, (e.g. simplicity, harmony with nature, being rid of knowledge, etc.) he would (...) have censured its prescriptions; he had little faith that order could be achieved through an emphasis on minimalism, by doing nothing, or by advocating a change (or reversal) in values. Instead, the Primitivist suggests that the only way to curb the massive disorder of the late Warring States period was to purge the world of its root causes—namely, of all the artifice that kept the masses in competitive, violent strife—and suppress their reappearance. Without such a purge, the masses would be helpless to lead a natural, instinctual, pre-reflective mode of existence. By advocating such a strategy, the Primitivist seems to have membership in what must be a very exclusive group: he is a Daoist who thinks the world can only be brought into order by doing something—indeed, doing a whole lot of unpleasant, nasty things. I thus situate the Primitivist within the trend toward authoritarianism that characterized the period in which he wrote (3rd century BCE). (shrink)

"Littlejohn organizes his introduction around the central metaphor of a spreading kudzu vine, whose roots, trunk, stalks, branches, and leaves grow beneath, in, around, and over the vast and complex terrain of Chinese culture. He does a marvellous job exploring the origins, developments, and transformations of Daoism by guiding readers through canonical texts, across historical contexts, and around expressions of Daoism in fine art, popular symbols, literature, ritual, and other forms of material culture. The result is a masterful and comprehensive (...) introduction to this protean, venerable, and vital tradition that will engage and enlighten novices and experts alike and delight anyone interested in Chinese religion, philosophy, or culture."--Philip J. Ivanhoe, Reader-Professor of Philosophy, City University of Hong Kong . (shrink)

Early Daoism, as articulated in the Daodejing and the Zhuangzi, indirectly addresses environmental issues by intimating a non-reductive naturalistic ethics calling on humans to be open and responsive to the specificities and interconnections of the world and environment to which they belong. "Dao" is not a substantial immanent or transcendent entity but the lived enactment of the intrinsic worth of the "myriad things" and the natural world occurring through how humans address and are addressed by them. Early Daoism potentially corrects (...) both anthropocentrism and biocentrism in environmental ethics by disclosing the things themselves in the context of the selfcultivation of life. Given increasing environmental devastation and the dominance of views, practices, and institutions reducing nature to a background and/or raw material for human activity, this "ethics of encounter" discloses the life of things as inexhaustibly more than human projects and constructs, extending ethical recognition and responsibility beyond social relations and the social self. (shrink)

The article is devoted to the correlations of Buddhism with Confucianism and Taoism in Wei (221-265) and both Jin (265-420) periods. The philosophical principles of these three doctrines, their general and peculiarities in three doctrines philosophical principles which defined the forming in China own Buddhist schools have been showed there. The new view to the correlations between Buddhism and Taoism has been showed, the new conception that the correlations between Buddhism and Taoism in period of Wei are the correlations of (...) Prajna-paramita and liu jia qi zong. It is showed, that also Confucianism in periods of Wei and Jin saved its political and social positions in Chinese society and deeply influenced on the forming Buddhism on the earliest period of its spreading in China. (shrink)

Learning from Chinese Philosophies engages Confucian and Daoist philosophies in creative interplay, developing a theory of interdependent selfhood in the two philosophical traditions. Karyn Lai draws on the unique insights of the two philosophies to address contemporary debates on ethics, community and government. Issues discussed include questions on selfhood, attachment, moral development, government, culture and tradition, and feminist queries regarding biases and dualism in ethics. Throughout the book, Lai demonstrates that Chinese philosophies embody novel and insightful ideas for addressing contemporary (...) issues and problems. (shrink)

: Xunzi borrows several significant ideas originating in the Zhuangzi and the ''Neiye'' chapter of the Guanzi, adapting them to solve problems in his own theories of mind and self-cultivation. This reworking occurs in three main areas. First, he uses some of the psycho-physical terminology of the ''Neiye'' but alters its cosmological background and thus its implications for selfcultivation. Second, largely for rhetorical effect he adopts the language of shen and shenming from both texts, but uses them to argue for (...) the potency of the Confucian Way rather than some ineffable cosmic Dao. Third, and most significantly, he takes and transforms the terminology of emptiness, unity, and tranquility, using them in new ways within his own Confucian vision to solve important philosophical problems generated by his own positions. (shrink)

The thorny problem, which we are confronted with in translating the term of “Sein”(Being) from western Philosophy into Chinese, highlights the ambiguity, paradoxy and vagueness of the issue of Sein from a specific viewpoint. Although there is no exact equivalent in Chinese for the word of “Sein”, we use several different words to express the meanings consisted in the issue of “Sein”. By comparison we may find that what is discussed by Zhuang Zi using the terms of “Shi” and “Fei” (...) are just in a considerable degree the same issue discussed by Heidegger using the terms of “Sein” and “Dasein”. However, they gave different opinions to the issue, which show their divergence in their philosophic thinking. (shrink)

This review confirms Herman’s work as a praiseworthy contribution to East-West and comparative philosophical literature. Due credit is given to Herman for providing English readers with access to Buber’s commentary on, a personal translation of, the Chuang-Tzu; Herman’s insight into the later influence of I and Thou on Buber’s understanding of Chuang-Tzu and Taoism is also appropriately commended. In latter half of this review, constructive criticisms of Herman’s work are put forward, such as formatting inconsistencies, a tendency toward verbosity and (...) jargon, and a neglect of seemingly important hermeneutical issues. Such issues, seemingly substantive but neglected by Herman, are the influence of Buber’s prior familiarity with Hasidic teachings on his encounter with Chuang-Tzu, as well as the prevalence of Hasidic and Taoist thought in Buber’s conception of good and evil. (shrink)

The theme of this paper is that while there are four seemingly contradictory classes of statements in the Dao de Jing regarding moral values and the Daoist sage, these statements can be interpreted to be consistent with each other. There are statements which seemingly state or imply that nothing at all can be said about the Dao; there are statements which seemingly state or imply that all value judgements are relative; there are statements which appear to attribute moral behaviour to (...) the Daoist sage and there are statements which appear to attribute amoral or immoral behaviour to the Daoist sage. A consistent interpretation of these different statements can be found first by qualifying the assertion that the Dao is not capable of description to the less absolute assertion that nothing absolutely true can be said about the Dao; second, by arguing that the statements that appear to make all values relative refer to the correlativity of concepts, not the equality of values. Moreover, since the statements that appear to attribute moral behaviour to the sage are, by virtue of their predominance in the text, well justified and that by virtue of their paucity in the text, it is plausible to seek an alternate interpretation for the statements that seem to attribute amoral or immoral behaviour to the sage. Finally, the way in which the sage can be seen as good without attributing goodness to the Dao is by distinguishing between the way the sage appears to the observer who is outside of the Dao and the way in which the sage appears to himself. This latter distinction takes the form of the sage as appearing to display the quality of goodness in itself but not goodness for itself. (shrink)

A leading Japanese philosopher and author explores the deep structures of Zen Buddhist, Taoist and Confucian philosophies. Izutsu compares the concepts of the three disciplines regarding time, metaphysics and visionary experiences, and more.

The book entitled the Huang Ti nei ching [Canonical Works of Huang Ti] has two sections - the "Su Wen" section and the "Ling Shu" section - and each section contains eighty-one articles. It was written by several authors in different historical periods. According to historical records and scholars' studies of the content and context of the book, we can roughly say that it was written in the period between the late years of the Warring States era and the early (...) years of the Eastern Han dynasty. Seven articles in the "Su Wen" section were materials from an "older version" and were merged into the book by Wang Fing in the Tang dynasty. They were probably written by scholars in the Eastern Han period or a little later. The two articles on acupuncture and pathology have been proved forgeries made in the Tang-Sung period. They should not have been included in the book because they contain more idealist dregs than do the other articles. (shrink)