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Amy Olberding (2007). Sorrow and the Sage: Grief in the Zhuangzi.

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  1.  2
    Undermining the Person, Undermining the Establishment in the Zhuangzi.Sonya Özbey - 2018 - Comparative and Continental Philosophy 10 (2):123-139.
    ABSTRACTThis article draws a parallel between the Zhuangzi’s discussions of having no sense of “oneself” or “I,” on the one hand, and its critique of institutionalized order and visions of the unification of society, on the other. Highlighting the way the text distances itself from rituals and tradition, this article identifies the source of the shift in its view on personhood not simply in the situating of humans in the wider world or in acknowledgment of natural processes of change, but (...)
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    The Zhuangist Views on Emotions.Songyao Ren - 2018 - Asian Philosophy 28 (1):55-67.
    In this article, I will look into the Zhuangist views on emotions. I will argue that the psychological state of the Zhuangist wise person is characterized by emotional equanimity accompanied by a general sense of calmness, ease, and joy. This psychological state is constitutive of and instrumental to leading a good life, one in which one wanders the world and explores the plurality of daos. To do so, I will first provide an overview of the scholarly debate on this issue (...)
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  3.  27
    “Emotions That Do Not Move”: Zhuangzi and Stoics on Self-Emerging Feelings.David Machek - 2015 - Dao: A Journal of Comparative Philosophy 14 (4):521-544.
    This essay develops a comparison between the Stoic and Daoist theories of emotions in order to provide a new interpretation of the emotional life of the wise person according to the Daoist classic Zhuangzi 莊子, and to shed light on larger divergences between the Greco-Roman and Chinese intellectual traditions. The core argument is that both Zhuangzi and the Stoics believed that there is a peculiar kind of emotional responses that emerge by themselves and are therefore wholly natural, since they do (...)
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  4.  34
    Wandering the Way: A Eudaimonistic Approach to the Zhuāngzǐ.Chris Fraser - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):541-565.
    The paper develops a eudaimonistic reading of the Zhuāngzǐ 莊子 on which the characteristic feature of a well-lived life is the exercise of dé 德 in a general mode of activity labeled yóu 遊 . I argue that the Zhuāngzǐ presents a second-order conception of agents’ flourishing in which the life of dé is not devoted to predetermined substantive ends or activities with a specific substantive content. Rather, it is marked by a distinctive manner of activity and certain characteristic attitudes. (...)
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  5.  52
    Emotion and Agency in Zhuāngz.Chris Fraser - 2011 - Asian Philosophy 21 (1):97-121.
    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 (...)
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