The Chuang-tzu/Zhuangzi: Wandering on the WayThe Chuang-tzu/ZhuangziFour Major Strands of ThoughtFour VoicesPowerPoint PresentationSlide 6The Zhuangzi in Relation to the DDJSlide 8Slide 9Slide 10The Man (ca. 369-286 BCE)The Book’s CharacteristicsContrasting Mencius/MengziSlide 14Slide 15Taoist/Daoist Mockery of Confucian ethicsSlide 17Slide 18Slide 19Reject political involvementSlide 21Zhuangzi’s Theory of RegimenForget acquired knowledgeRetrieve and Develop innate abilitySlide 25Slide 26Slide 27Slide 28Zhuangzi’s exemplary menRreversal of Common ValuesEquality of All ThingsThe Ultimate Men of the Past, the Ture Man of OldLife and DeathSlide 34Slide 35Inaction and Deceptive VirtueHeaven/Nature (Tian天)Slide 38ImmortalityMind, Body, and Understanding of LifeFasting of the mindSlide 42Slide 43Slide 44Sitting in oblivionSlide 46Slide 47Acceptance of Fate/Destiny (mìng 命)Slide 49Slide 50Slide 51Slide 52Slide 53Slide 54Dream is Reality/Reality is Dream108/01/14The Chuang-tzu/Zhuangzi:Wandering on the Way•The Text•The Man: Zhuang Zhou•The ZZ in Relation to the TTC•Its Characteristics•Zhuanzi’s exemplary men•Opposite values•Equality of things,Follow Nature, Value Spontaneity•The ultimate man•Life and death•Deceptive virtue•Heaven•Immortality•Mind, Body, and Understanding of Life•Dream, reality, and others108/01/14108/01/14TThe he Chuang-tzu/ZhuangziChuang-tzu/Zhuangzi•A Literary textA Literary text•a work of literature with some lengthy dialogues on a work of literature with some lengthy dialogues on philosophical issuesphilosophical issues•great literature full of wisdom, imagination, wit, and humorgreat literature full of wisdom, imagination, wit, and humor•mixture of prose and poetrymixture of prose and poetry•characterized by parables, anecdotes, fiction, paradoxical characterized by parables, anecdotes, fiction, paradoxical statements, allegorical and rhetorical argumentsstatements, allegorical and rhetorical arguments•rich in allusions, analogy, metaphor, parody, ridiculerich in allusions, analogy, metaphor, parody, ridicule•The text represented several Daoist trendsThe text represented several Daoist trends•Inspired literary works throughout centuriesInspired literary works throughout centuries•Aided the formulation of religious visions of various traditions Aided the formulation of religious visions of various traditions such as Chan/Zensuch as Chan/Zen108/01/14Four Major Strands of Thought•The text consists of materials from the 3rd and 2nd centuries BCE and has 4 distinct voices/strands:–Zhuang Zhous’ school (Inner Chapters, chs. 16-17,33)–The primitivists (chs. 8-10)–The Syncrestists (chs. 11-5,33)–The Hedonists (chs. 28-31)108/01/14108/01/14Four VoicesFour VoicesPrimitivists (anarchists)Primitivists (anarchists)Worldviews similar to that of the DDJWorldviews similar to that of the DDJEmphasize more on simplicity/simple Emphasize more on simplicity/simple life/life/wuwuCondemns developed social structure and Condemns developed social structure and culture, such as government, technologyculture, such as government, technologyIdeal men are men of integrity (Ideal men are men of integrity (te/dete/de) or ) or inner virtueinner virtueIdeal society is similar to the small Ideal society is similar to the small community portrayed in the TTC/DDJ: community portrayed in the TTC/DDJ: 30/8030/80108/01/14108/01/14SyncretistsSyncretists refine and theorize the Dao discussed in refine and theorize the Dao discussed in the TTC/DDJthe TTC/DDJDemonstrate integration of the more Demonstrate integration of the more formalized forms of cosmology and formalized forms of cosmology and worldview into the basic understanding worldview into the basic understanding of Dao.of Dao.Try to integrate Try to integrate QiQi, , Yin-YangYin-Yang, and five phases , and five phases into a fluid systeminto a fluid systemHedonistsHedonistsAdvocate that every aspect of life is Advocate that every aspect of life is positive and part of Daopositive and part of DaoMan should live a life of no constraints Man should live a life of no constraints and no restrictions according to the and no restrictions according to the natural impulse of Daonatural impulse of DaoSatisfy oneSatisfy one’’s personal desires because s personal desires because they are expressions of the greater they are expressions of the greater cosmic goodnesscosmic goodness108/01/14108/01/14The Zhuangzi in Relation to the DDJSimilar to the DSimilar to the DDJDJ but no direct quote from it but no direct quote from itNot interested in establishing some sort of Not interested in establishing some sort of TaoistTaoist/Daoist/Daoistrule like the rule like the TTC/TTC/DDDJ didDJ didcompared with the DDJ:compared with the DDJ:More concerned with mental attitudes More concerned with mental attitudes Condemns active political involvementCondemns active political involvementwants no part of machinery of govewants no part of machinery of government rnment CompareCompares s state bureacrats to sacrificial ox state bureacrats to sacrificial ox and sacred turtleand sacred turtle108/01/14108/01/14Advocates Advocates nonaction without any pracnonaction without any practical goal or purposetical goal or purposelovelovess freedom of the individual freedom of the individual stressestressess transcendence transcendenceEmphasizes “Emphasizes “transformationtransformation”” rather rather thanthan ““productionproduction””108/01/14108/01/14108/01/14108/01/14 Zhuangzi’s View of Life and World•Wandering on the Way: (Free and Easy Wandering• Freedom: understands ones’ inner quality and fulfill one’s natural self to attain perfect happiness• evaluates things through the lens of skepticism and relativism108/01/14108/01/14•Existence of spontaneous flow of life experience• Holistic, non-dual, non-dichotomy way•Fasting of the mind (xinzhai 心心 )•Qi exercise, completeness of inner virtue, realization of mental serenity•Sitting in oblivion (zuowang 心心 )•Acceptance of one’s fate•Transcend one’s feeling, go along with heaven108/01/14Known for beating on a basin and singing upon the death of his wife (18:2)Known for seeing death, including his own, as a natural process or transformation and a blissful state of existence (18: 2,3,4)Valued spiritual and physical freedom