By Eske Møllgaard
This is often the 1st paintings to be had in English which addresses Zhuangzi’s concept as a complete. It offers an interpretation of the Zhuangzi, a e-book in thirty-three chapters that's the most vital number of Daoist texts in early China. the writer introduces a fancy analyzing that exhibits the team spirit of Zhuangzi’s notion, specifically in his perspectives of motion, language, and ethics. via addressing methodological questions that come up in interpreting Zhuangzi, a hermeneutics is constructed which makes knowing Zhuangzi’s spiritual inspiration attainable. A theoretical contribution to comparative philosophy and the cross-cultural learn of spiritual traditions, the e-book serves as an advent to Daoism for graduate scholars in faith, philosophy, and East Asian experiences.
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Extra info for An Introduction to Daoist Thought: Action, Language, and Ethics in Zhuangzi (Routledge Studies in Asian Religion and Philosophy)
What is caused by man is easy to falsify, what is caused by Heaven is hard to falsify. You have heard about flying by having wings, but you have never heard about flying by having no wings. You have heard about understanding by having understanding, but you have never heard of understanding by having no understanding. (4/30–2) The understanding that comes from non-understanding cannot be falsified, for it is not the result of a method but generated by Heaven. When we live engendered by Heaven, then “to understand seems like not to understand; only when there is non-understanding can there be understanding” (24/109).
In this way the sage slowly weakens the other and secures his own supremacy. Furthermore, the sage will not only succeed 40 THE DRIVE TOWARDS COMPLETION easily but also inevitably. The sage, who discerns and adapts to the unfolding of the potential of the situation, will without fail gain supremacy, for, Jullien writes, “the potential of the situation makes it impossible that things ‘should be otherwise’ ” (2004a: 27). This idea of the inevitable unfolding of the potential of a situation is as thoroughly metaphysical as, say, Plato’s theory of Forms, it is just that in China the metaphysical ideal, namely the ideal of a completely successful flexible response to the inevitable unfolding of the real, is not placed in some other world that is accessible only to theory but is situated right here in the world of human action and is attainable in practice.
On the one hand technique is a continuation of nature with other (human) means (technique is merely a function of unchanging natural laws), on the other hand technique goes against nature (technique neutralizes certain natural laws by means of others in order to achieve a goal) (Hösle 1995: 94). For instance, the waterwheel is made to rotate by the force of the natural downward flow of the water, and by this action it forces the water to run upward against its “nature,” so it can irrigate the fields.
An Introduction to Daoist Thought: Action, Language, and Ethics in Zhuangzi (Routledge Studies in Asian Religion and Philosophy) by Eske Møllgaard