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  1. added 2020-05-24
    Zhuangzi's Scepticism in Light of Yangist Ideas.Ranie Villaver - 2012 - Dissertation, UNSW
    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.
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  2. added 2020-05-16
    Zhuangzi: Closet Confucian?Michael Nylan - 2017 - European Journal of Political Theory 16 (4):411-429.
    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 (...)
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  3. added 2020-05-02
    Wu-Wei, Merleau-Ponty, And Being Aware of What We Do.Marcus Lee - 2020 - Philosophy East and West 70 (1):116-135.
    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 (...)
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  4. added 2020-04-17
    The Cicada Catcher: Learning for Life.Karyn L. Lai - 2019 - In Karyn L. Lai & Wai-wai Chiu (eds.), Skill and Mastery Philosophical Stories from the Zhuangzi. UK: Rowman and Littlefield International. pp. 143 - 162.
    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.
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  5. added 2020-04-17
    Zhuangzi's Suggestiveness: Skeptical Questions.Karyn L. Lai - 2017 - In Stephen Hetherington (ed.), What Makes a Philosopher Great? London and NY: Routledge. pp. 30-47.
  6. added 2020-04-17
    Dialogue and Epistemological Humility.Karyn Lai - 2014 - In Jesper Garsdal & Johanna Seibt (eds.), How is Global Dialogue Possible?: Foundational Reseach on Value Conflicts and Perspectives for Global Policy. Berlin: De Gruyter. pp. 69-84.
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  7. added 2020-04-17
    Environmental Concern: Can Humans Avoid Being Partial? Epistemological Awareness in the Zhuangzi.Karyn L. Lai - 2013 - In Carmen Meinert (ed.), Nature, Environment and Culture in East Asia: The Challenge of Climate Change. Brill. pp. 69-82.
    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 (...)
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  8. added 2020-04-17
    Learning From Chinese Philosophies.Karyn lai - 2006 - Taylor and Francis.
  9. added 2020-03-09
    A Pluralist Account of Spiritual Exemplarity.Ian James Kidd - forthcoming - In Tyler McNabb & Victoria S. Harrison (eds.), Philosophy and the Spiritual Life. Routledge.
    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 (...)
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  10. added 2019-11-10
    Zhuangzi on ‘Happy Fish’ and the Limits of Human Knowledge.Lea Cantor - 2020 - British Journal for the History of Philosophy 28 (2):216-230.
    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 (...)
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  11. added 2019-10-16
    Goblet Words and Moral Knack: Non-Cognitive Moral Realism in the Zhuangzi?Christopher Kirby - 2019 - In Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the Foundations of Morality. New York: Routledge. pp. 159-178.
    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.
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  12. added 2019-07-31
    Nature, Mystery, and Morality: A Daoist View.Ian James Kidd - 2015 - Religious Studies 51 (2):165-181.
    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 (...)
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  13. added 2019-06-11
    Death, Self, and Oneness in the Incomprehensible Zhuangzi.Eric Schwitzgebel - 2018 - In The Oneness Hypothesis: Beyond the Boundaries of the Self. New York, NY, USA:
    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 (...)
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  14. added 2019-06-11
    Zhuangzi's Attitude Toward Language and His Skepticism.Eric Schwitzgebel - 1996 - In P. Kjellberg & Philip J. Ivanhoe (eds.), Essays on Skepticism, Relativism, and Ethics in the Zhuangzi. Albany, NY, USA: Suny Press. pp. 68-96.
    This paper begins by observing a tension in the Zhuangzi (or Chuang Tzu). On the one hand, Zhuangzi often advocates radical skepticism and relativism. On the other hand, he often makes a variety of factual claims and endorses and condemns various ways of living, in apparent disregard of any skeptical or relativist considerations. I resolve this tension by suggesting that Zhuangzi does not mean what he says when he advocates skepticism and relativism - that he aims in the apparently skeptical (...)
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  15. added 2019-06-06
    Chai, David, Zhuangzi and the Becoming of Nothingness: Albany: State University of New York Press, 2019, 216 Pages.Eric Nelson - 2019 - Dao: A Journal of Comparative Philosophy 18 (2):291-294.
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  16. added 2019-06-01
    Zhuangzi and the Heterogeneity of Value.Chris Fraser - 2015 - In Livia Kohn (ed.), New Visions of the Zhuangzi. Lulu. pp. 40–58.
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  17. added 2019-03-10
    Zhuangzi: Text and Context.Livia Kohn - 2017 - Lulu Press.
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  18. added 2019-02-27
    Is Zhuangzi a Wanton? Observation and Transformation of Desires in the Zhuangzi.Jenny Hung - forthcoming - Dao: A Journal of Comparative Philosophy 19 (2):1-17.
    This essay considers how the Zhuangzi sheds light on a new direction to the contemporary discussion of desires. Harry Frankfurt (1971, 1988) 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 (2008) proposes, in the context of the Zhuangzi, that when a Daoist sage performs her skills she can be regarded as (...)
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  19. added 2019-02-11
    Daoism, Humanity, and the Way of Heaven.Ian James Kidd - forthcoming - Religious Studies.
    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.
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  20. added 2019-02-09
    Study on Logic Reasoning and Ideological Characteristic of “Equivalence of Life and Death” of Chuang-Tzu. Di Wu - 2017 - Theory Horizon 526 (6):46-51.
    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 (...)
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  21. added 2019-01-08
    Can a Daoist Sage Have Close Relationships with Other Human Beings?Joanna Iwanowska - 2017 - Diametros 52:23-46.
    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 (...)
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  22. added 2018-11-12
    The Theory of the Self in the Zhuangzi: A Strawsonian Interpretation.Jenny Hung - 2019 - Philosophy East and West 69 (2):376-394.
    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, (...)
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  23. added 2018-09-07
    Phenomenology of Embodied Intersubjectivity: From Zhuangzi to Hermann Schmitz.Christian Helmut Wenzel - 2017 - Yearbook for Eastern and Western Philosophy 2017 (2):291-303.
    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.
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  24. added 2018-08-31
    ‘Following the Way of Heaven’: Exemplarism, Emulation, and Daoism.Ian James Kidd - 2020 - Journal of the American Philosophical Association 6 (1):1-15.
    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 (...)
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  25. added 2018-03-19
    On Goblet Words.Wim De Reu - 2017 - NTU Philosophical Review 53:75-108.
    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 (...)
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  26. added 2018-03-19
    Metaphorical Language in the Zhuangzi.C. M. Morrow - 2016 - Philosophy Compass 11 (4):179-188.
    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 (...)
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  27. added 2018-03-02
    Naturalism and Moral Expertise in the Zhuangzi.Christopher Kirby - 2017 - Journal of East-West Thought 7 (3):13-27.
    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 (...)
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  28. added 2018-03-02
    The Live Creature and The Crooked Tree: Thinking Nature in Dewey and Zhuangzi.Christopher C. Kirby - 2016 - Philosophica 47:61-76.
    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 (...)
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  29. added 2017-09-17
    Inference in the Mengzi 1A:7.Koji Tanaka - 2011 - Journal of Chinese Philosophy 38 (3):444-454.
    In 1A:7 of the Mengzi, Mengzi tries to convince King Xuan of Qi that he is a “true” king. As a reading of Mengzi’s reasoning involved in his attempt at persuasion, David Nivison advances an inferential view, according to which Mengzi’s persuasion involves inferences. In this paper, I consider the assumptions underlying the objections raised against Nivison’s inferential view. I argue that these objections assume a contemporary Western view about the nature of logic and inferences. I propose an alternative characterisation (...)
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  30. added 2017-03-27
    Zhuangzi and Buber in Dialogue: A Lesson in Practicing Integrative Philosophy.Robert Allinson - 2016 - Dao: A Journal of Comparative Philosophy 15 (4):547-562.
    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 (...)
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  31. added 2017-03-27
    Of Fish, Butterflies and Birds: Relativism and Nonrelative Valuation in the Zhuangzi.Robert Elliott Allinson - 2015 - Asian Philosophy 25 (3):238-252.
    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 (...)
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  32. added 2017-03-27
    Snakes and Dragons, Rat’s Liver and Fly’s Leg: The Butterfly Dream Revisited.Robert E. Allinson - 2012 - Dao: A Journal of Comparative Philosophy 11 (4):513-520.
    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 (...)
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  33. added 2017-03-27
    Chuang-Tzu for Spiritual Transformation an Analysis of the Inner Chapters.Robert E. Allinson - 1989
    This book offers a fundamentally new interpretation of the philosophy of the Chuang-Tzu. It is the first full-length work of its kind which argues that a deep level cognitive structure exists beneath an otherwise random collection of literary anecdotes, cryptic sayings, and dark allusions. The author carefully analyzes myths, legends, monstrous characters, paradoxes, parables and linguistic puzzles as strategically placed techniques for systematically tapping and channeling the spiritual dimensions of the mind. Allinson takes issue with commentators who have treated the (...)
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  34. added 2017-02-27
    Chinese Perspectives on Free Will.Christian Helmut Wenzel & Marchal Kai - 2017 - In Kevin Timpe, Meghan Griffith & Neil Levy (eds.), Routledge Companion to Free Will. Routledge. pp. 374-388.
    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) (...)
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  35. added 2016-12-12
    Zhuangzi's Notion of Transcendental Life.Eske Møllgaard - 2005 - Asian Philosophy 15 (1):1-18.
    In the post-metaphysical climate of the modern Western academy, Chinese thought is often seen as a happy pragmatism free from transcendental pretense. The article shows, on the contrary, that the early Daoist thinker Zhuangzi had not only one but at least two distinct notions of transcendence. The focus is on Zhuangzi's notion of transcendental life, or the life of Heaven as opposed to the life of man. Based on the explication of Zhuangzi's notion of transcendental life, the article provides a (...)
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  36. added 2016-11-11
    Beauty in Things: A Comparison between the Theories of Thomas Aquinas and Zhuangzi.Katia Ho - 2011 - Philosophy and Culture 38 (4):119-138.
    Our theme is the philosophy of Thomas Aquinas, and Chuang Tzu philosophy from start to explore what they look up the meaning of "all things are is beautiful" this way of thinking, the similarities and differences between these two philosophical system of control which, for us about what Western cultures of the "beauty" of a deeper problem of understanding. The philosophy of Thomas Aquinas tips to us, beyond the value of property is there, beyond the United States is one of (...)
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  37. added 2016-10-06
    On Pillowing One’s Skull: Zhuangzi and Heidegger on Death.David Chai - 2016 - Frontiers of Philosophy in China 11 (3):483-500.
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  38. added 2016-04-17
    Sorrow and the Sage: Grief in the Zhuangzi.Amy Olberding - 2007 - Dao: A Journal of Comparative Philosophy 6 (4):339-359.
    The Zhuangzi offers two apparently incompatible models of bereavement. Zhuangzi sometimes suggests that the sage will greet loss with unfractured equanimity and even aplomb. However, upon the death of his own wife, Zhuangzi evinces a sorrow that, albeit brief, fits ill with this suggestion. In this essay, I contend that the grief that Zhuangzi displays at his wife’s death better honors wider values averred elsewhere in the text and, more generally, that a sage who retains a capacity for sorrow will (...)
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  39. added 2016-03-16
    The Dao Against the Tyrant: The Limitation of Power in the Political Thought of Ancient China.Daniel Rodríguez Carreiro - 2013 - Libertarian Papers 5:111-152.
    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 (...)
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  40. added 2016-02-19
    Ecstatic Language of Early Daoism: A Sufi Point of View.Esmaeil Radpour - 2015 - Transcendent Philosophy Journal 16:213-230.
    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 (...)
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  41. added 2015-09-07
    Zhuangzi on Friendship and Death.Alexis Elder - 2014 - Southern Journal of Philosophy 52 (4):575-592.
    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 (...)
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  42. added 2015-09-02
    Well-Being and Daoism.Justin Tiwald - 2015 - In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being. Routledge. pp. 56-69.
    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 (...)
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  43. added 2014-05-07
    Concepts of the Body in the Zhuangzi.Deborah A. Sommer - 2010 - In Victor Mair (ed.), Experimental Essays on Zhuangzi, 2d ed. Three Pines Press. pp. 212-228.
    The Zhuangzi is one of the richest early Chinese sources for exploring conceptualizations of the visceral human form. Zhuangzi presents the human frame as a corpus of flesh, organs, limbs, and bone; he dissects it before the reader's eyes, turning it inside out and joyfully displaying its fragmented joints, sundered limbs, and beautifully monstrous mutations. This body is a site of immolation and fragmentation that ultimately evokes a larger wholeness and completeness. Drawing and quartering the body, Zhuangzi paradoxically frees it (...)
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  44. added 2014-04-29
    Nothingness and the Clearing: Heidegger, Daoism and the Quest for Primal Clarity.David Chai - 2014 - Review of Metaphysics 67 (3): 583 - 601.
    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 (...)
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  45. added 2014-04-29
    Meontological Generativity: A Daoist Reading of the Thing.David Chai - 2014 - Philosophy East and West 64 (2):303-318.
    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 (...)
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  46. added 2014-04-01
    Reflex and Reflectivity:Wuweiin theZhuangzi.Alan Fox - 1996 - Asian Philosophy 6 (1):59-72.
    Abstract I will explicate Zhuangzi's conception of wuwei as it is articulated in the image of the ?hinge of dao.? First, I will discuss the few actual instances of the term ?wuwei? in the Zhuangzi. Second, I will show that the text uses this imagery to suggest an adaptive or reflective mode of conduct. Third, I will analyse the metaphor of the hinge, and show how this metaphor can illuminate Zhuangzi's notion of wuwei and the behaviour of the realised person. (...)
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  47. added 2014-03-31
    Zhuang Zi and His Carving of the Confucian Ox.Scott Cook - 1997 - Philosophy East and West 47 (4):521-553.
    Zhuang Zi's relation to the Confucian school is reexamined. It is argued that although Zhuang Zi was fond of highlighting the absurdities of the Confucian enterprise, we can nonetheless detect in his writings a great admiration for much of what constituted the central core of the Confucian vision. This essay analyzes Confucius' image of "musical perfection," representing the total concordance of ritual restraints and harmonious freedom; traces the Confucian notion of self-cultivation through Mencius' passage on the "full-flowing energy"; and concludes (...)
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  48. added 2014-03-23
    On Chuang Tzu as a Deconstructionist with a Difference.Robert E. Allinson - 2003 - Journal of Chinese Philosophy 30 (3-4):487-500.
    The common understanding of Chuang-Tzu as one of the earliest deconstructionists is only half true. This article sets out to challenge conventional characterizations of Chuang-Tzu by adding the important caveat that not only is he a philosophical deconstructionist but that his writings also reveal a non-relativistic, transcendental basis to understanding. The road to such understanding, as argued by this author, can be found in Chuang-Tzu’s emphasis on the illusory or dream-like nature of the self and, by extension, the subject-object dichotomy (...)
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  49. added 2014-03-18
    Zhuangzi, Xunzi, and the Paradoxical Nature of Education.Chris Fraser - 2006 - Journal of Chinese Philosophy 33 (4):529–542.
  50. added 2014-03-14
    Hearts in Agreement: Zhuangzi on Dao Adept Friendship.Donald N. Blakeley - 2008 - Philosophy East and West 58 (3):pp. 318-336.
    This essay examines two stories in Zhuangzi chapter 6 that provide detailsabout the formal, substantive, and applied features of friendship between daoadepts. Using a template of seven characteristics, dao adept friendship is thencompared with ren adept friendship, described in the Analects and theMencius. It is argued that dao living contains features of friendship that arecomparably robust. As unconventional as dao adept living may be, friendshipis not lacking but integral to such a life.
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