Showing posts with label Zhuangzi chapter 2. Show all posts

Wednesday, 1 March 2023

A white horse is not a horse

Photo by Helena Lopes on Unsplash

We discussed the story of "A white horse is not a horse" today (1/3/23) in class as part of Zhuangzi chapter 2 Section 6. Please see below for more information:

https://en.wikipedia.org/wiki/When_a_white_horse_is_not_a_horse

The following Youtube video provides an explanation and a discussion on the topic:

https://youtu.be/nttOwSpIEMo?t=3896

A more academic discussion of the "White Horse" story is offered below in the Stanford Encyclopedia of Philosophy below:

https://plato.stanford.edu/entries/school-names/#6.1

From the above article:

Christoph Harbsmeier, Professor Emeritus of Chinese, "suggests that Gongsun Long probably belonged to a class of entertainers at Chinese courts who performed various skills or tricks. His was to prove, over any and all objections, that a white horse is not a horse.... They could have been intended to be whimsical and amusing, even comical. The “White Horse” dialogue may be a record of the sort of arguments Gongsun Long would offer in his performances."

and

"None of this means that interpreting “White Horse” is pointless. We can learn about the serious practice of disputation by studying what is in effect a spoof of disputation, just as an anthropologist can learn about a culture by studying its humor."

When Zhuangzi says "To use a horse to show that a horse is not a horse is not as good as using a non-horse to show that a horse is not a horse" (in chapter 2, section 6), he wants readers to see beyond the apparent cleverness of the "White Horse" story, and to see and understand things with more clarity.

By referencing the White Horse story, Zhuangzi possibly wants to make the following points:

There are generally two sides to an arguments. (As stated in section 5 "Where there is acceptability there must be unacceptability; where there is unacceptability there must be acceptability.")
People should recognise the difference between reality and words, as indicated in the whole of section 6: https://philosophyphorphun.blogspot.com/2023/01/zhuangzi-chapter-2-section-6.html
When people can see beyond words, categories, concepts etc. and see reality as it is, then people can appreciate the all things can be equal.

Thursday, 26 January 2023

Zhuangzi, Chapter 2 Section 14 - The butterfly dream

The butterfly dream asks if what we experience is real or just a dream. The story also challenges readers to imagine transforming themselves into butterflies. If they can, perhaps they would appreciate how different the world could be from others' perspective.

The following is the text of Chapter 2 Section 14 from the book "Zhuangzi, Basic Writings" translated by Burton Watson (1925-2017), with some minor changes.

Chapter 2, Section 14 - The butterfly dream

Once Zhuang Zhou dreamed he was a butterfly, a butterfly flitting and fluttering around, happy with himself and doing as he pleased. He didn’t know he was Zhuang Zhou. Suddenly he woke up, and there he was, solid and unmistakable Zhuang Zhou. But he didn’t know if he were Zhuang Zhou who had dreamed he was a butterfly or a butterfly dreaming he was Zhuang Zhou. Between Zhuang Zhou and a butterfly, there must be some distinctions! This is called the Transformation of Things.[1]

Notes

Possibly Zhuangzi wishes to challenge readers to imagine the possibility of transforming into a butterfly. There are distinctions between a butterfly and Zhuang Zhou. There are also distinctions between each person and other living things. If people attempt to imagine these transformations, they would know others better.

Zhuangzi, Chapter 2 Section 13 - Penumbra said to Shadow

Zhuangzi tells the story of the penumbra and the shadow and implies that all things are like the shadow, waiting for something before it moves.

The following is the text of Chapter 2 Section 13 from the book "Zhuangzi, Basic Writings" translated by Burton Watson (1925-2017), with some minor changes.

Chapter 2, Section 13

Penumbra said to Shadow, “A little while ago you were walking, and now you’re standing still; a little while ago you were sitting, and now you’re standing up. Why this lack of independent action?”

Shadow said, “Do I have to wait for something before I can be like this? Does what I wait for also have to wait for something before it can be like this? Am I waiting for the scales of a snake or the wings of a cicada? How do I know why it is so? How do I know why it isn’t so?”[1][2]

Notes

That is, to ordinary humans, the shadow appears to depend on something else for its movement, just as the snake depends on its scales (according to Chinese belief) and the cicada on its wings. But do such causal views of action really have any meaning?
Like the concept of the butterfly effect, a minor change somewhere could cause a sequence of events down the line. So a body's movement could in fact depend on the scales of a snake or the wings of a cicada. Cause and effects can be circular. The shadow depends on the body to move, but the body depends on the sun to survive. If there is no shadow, then there is no sun, if there is no sun, the body cannot survive. So the body depends on the shadow and the shadow depends on the body.

Chapter 2, Section 12

Ju Que said to Zhang Wuzi, “I have heard Confucius say that the sage does not work at anything, does not pursue profit, does not dodge harm, does not enjoy being sought after, does not follow the Way, says nothing yet says something, says something yet says nothing, and wanders beyond the dust and grime. Confucius himself regarded these as wild and flippant words, though I believe they describe the working of the mysterious Way. What do you think of them?”

Zhang Wuzi said, “Even the Yellow Emperor would be confused if he heard such words, so how could you expect Confucius to understand them? What’s more, you’re too hasty in your own appraisal. You see an egg and demand a crowing cock, see a crossbow pellet and demand a roast dove. I’m going to try speaking some reckless words, and I want you to listen to them recklessly. How will that be? The sage leans on the sun and moon, tucks the universe under his arm, merges himself with things, leaves the confusion and muddle as it is, and looks on slaves as exalted. Ordinary men strain and struggle; the sage is stupid and blockish. He takes part in ten thousand ages and achieves simplicity in oneness. For him, all the ten thousand things are what they are, and thus they enfold one another.

“How do I know that loving life is not a delusion? How do I know that in hating death I am not like a man who, having left home in his youth, has forgotten the way back?

“Lady Li was the daughter of the border guard of Ai.[1] When she was first taken captive and brought to the state of Jin, she wept until her tears drenched the collar of her robe. But later, when she went to live in the palace of the ruler, shared his couch with him, and ate the delicious meats of his table, she wondered why she had ever wept. How do I know that the dead do not wonder why they ever longed for life?

“He who dreams of drinking wine may weep when morning comes; he who dreams of weeping may in the morning go off to hunt. While he is dreaming, he does not know it is a dream, and in his dream, he may even try to interpret a dream. Only after he wakes does he know it was a dream. And someday there will be a great awakening when we know that this is all a great dream. Yet the stupid believe they are awake, busily and brightly assuming they understand things, calling this man ruler, that one herdsman—how dense! Confucius and you both are dreaming! And when I say you are dreaming, I am dreaming, too. Words like these will be labeled the Supreme Swindle. Yet after ten thousand generations, a great sage may appear who will know their meaning, and it will still be as though he appeared with astonishing speed.

“Suppose you and I have had an argument. If you have beaten me instead of my beating you, then are you necessarily right, and am I necessarily wrong? If I have beaten you instead of your beating me, then am I necessarily right, and are you necessarily wrong? Is one of us right and the other wrong? Are both of us right, or are both of us wrong? If you and I don’t know the answer, then other people are bound to be even more in the dark. Whom shall we get to decide what is right? Shall we get someone who agrees with you to decide? But if he already agrees with you, how can he decide fairly? Shall we get someone who agrees with me? But if he already agrees with me, how can he decide? Shall we get someone who disagrees with both of us? But if he already disagrees with both of us, how can he decide? Shall we get someone who agrees with both of us? But if he already agrees with both of us, how can he decide? Obviously, then, neither you nor I nor anyone else can know the answer. Shall we wait for still another person?

“But waiting for one shifting voice [to pass judgment on] another is the same as waiting for none of them.[2] Harmonize them all with the Heavenly Equality, leave them to their endless changes, and so live out your years. What do I mean by harmonizing them with the Heavenly Equality? Right is not right; so is not so. If right were really right, it would differ so clearly from not right that there would be no need for argument. If so were really so, it would differ so clearly from not so that there would be no need for argument. Forget the years; forget distinctions. Leap into the boundless and make it your home!”

Notes

She was taken captive by Duke Xian of Jin in 671 BCE and later became his consort.
Watson said he follows the rearrangement of the text suggested by Lü Huiqing - the Chinese name should be 吕惠卿 (1032-1111). He commented that the text of this whole paragraph leaves much to be desired, and the translation is tentative.

Chapter 2, Section 11

Nie Que asked Wang Ni, “Do you know what all things agree in calling right?”

“How would I know that?” said Wang Ni.

“Do you know that you don’t know it?”

“How would I know that?”

“Then do things know nothing?”

“How would I know that? However, suppose I try saying something. What way do I have of knowing that if I say I know something I don’t really not know it? Or what way do I have of knowing that if I say I don’t know something I don’t really in fact know it? Now let me ask you some questions. If a man sleeps in a damp place, his back aches and he ends up half paralyzed, but is this true of a loach? If he lives in a tree, he is terrified and shakes with fright, but is this true of a monkey? Of these three creatures, then, which one knows the proper place to live? Men eat the flesh of grass-fed and grain-fed animals, deer eat grass, centipedes find snakes tasty, and hawks and falcons relish mice. Of these four, which knows how food ought to taste? Monkeys pair with monkeys, deer go out with deer, and fish play around with fish. Men claim that Maoqiang and Lady Li were beautiful; but if fish saw them, they would dive to the bottom of the stream; if birds saw them, they would fly away; and if deer saw them, they would break into a run. Of these four, which knows how to fix the standard of beauty for the world? The way I see it, the rules of benevolence and righteousness and the paths of right and wrong all are hopelessly snarled and jumbled. How could I know anything about such discriminations?”

Nie Que said, “If you don’t know what is profitable or harmful, then does the Perfect Man likewise know nothing of such things?”

Wang Ni replied, “The Perfect Man is godlike. Though the great swamps blaze, they cannot burn him; though the great rivers freeze, they cannot chill him; though swift lightning splits the hills and howling gales shake the sea, they cannot frighten him. A man like this rides the clouds and mist, straddles the sun and moon, and wanders beyond the four seas. Even life and death have no effect on him, much less the rules of profit and loss!”[1]

Notes

Possibly Zhuangzi wishes to challenge readers to imagine the Perfect Man to be someone who is at one with Dao and so is very different from the ordinary humans. This is similar to the big bird and big fish in chapter 1 - Free and Easy Wandering.

Wednesday, 25 January 2023

Zhuangzi, Chapter 2 Section 10

In this section, Zhuangzi presents his case on how people should engage in discourse with others.

The following is the text of Chapter 2 Section 10 from the book "Zhuangzi, Basic Writings" translated by Burton Watson (1925-2017), with some minor changes.

Chapter 2, Section 10

The Way has never known boundaries; speech has no constancy. But because of [the recognition of a] “this,” there came to be boundaries. Let me tell you what the boundaries are. There is left, there is right, there are theories, there are debates,[1] there are divisions, there are discriminations, there are emulations, and there are contentions. These are called the Eight Virtues.[2] As to what is beyond the Six Realms,[3] the sage admits it exists but does not theorize. As to what is within the Six Realms, he theorizes but does not debate. In the case of the Spring and Autumn,[4] the record of the former kings of past ages, the sage debates but does not discriminate. So [I say,] those who divide fail to divide; those who discriminate fail to discriminate. What does this mean, you ask? The sage embraces things. Ordinary men discriminate among them and parade their discriminations before others. So I say, those who discriminate fail to see.

The Great Way is not named; Great Discriminations are not spoken; Great Benevolence is not benevolent; Great Modesty is not humble; Great Daring does not attack. If the Way is made clear, it is not the Way. If discriminations are put into words, they do not suffice. If benevolence has a constant object, it cannot be universal.[5] If modesty is fastidious, it cannot be trusted. If daring attacks, it cannot be complete. These five all are round, but they tend toward the square.[6]

Therefore understanding that rests in what it does not understand is the finest. Who can understand discriminations that are not spoken, the Way that is not a way? If he can understand this, he may be called the Reservoir of Heaven. Pour into it and it is never full, dip from it and it never runs dry, and yet it does not know where the supply comes from. This is called the Shaded Light.[7]

So it is that long ago Yao said to Shun, “I want to attack the rulers of Zong, Kuai, and Xuao. Even as I sit on my throne, this thought nags at me. Why is this?”

Shun replied, “These three rulers are only little dwellers in the weeds and brush. Why this nagging desire? Long ago, ten suns came out all at once, and the ten thousand things were all lighted up. And how much greater is virtue than these suns!”[8]

Notes

Following the reading in the Cui text. Watson was probably referring to Cui Dahua 崔大華 (1938—2013).
Many commentators and translators try to give the word "de" some special meaning other than its ordinary one of “virtue” in this context. But I believe Zhuangzi is deliberately parodying the ethical categories of the Confucians and Mohists.
Heaven, earth, and the four directions, that is, the universe.
Perhaps a reference to the Spring and Autumn Annals, a history of the state of Lu said to have been compiled by Confucius. But it may be a generic term referring to the chronicles of the various feudal states.
Reading zhou instead of cheng.
All are originally perfect but may become “squared,” that is, impaired, by the misuses mentioned.
Or according to another interpretation, “the Precious Light.”
Here virtue is to be under stood in a good sense, as the power of the Way.

Chapter 2, Section 9

There is nothing in the world bigger than the tip of an autumn hair, and Mount Tai is little. No one has lived longer than a dead child, and Pengzu died young.[1] Heaven and earth were born at the same time I was, and the ten thousand things are one with me.

We have already become one, so how can I say anything? But I have just said that we are one, so how can I not be saying something? The one and what I said about it make two, and two and the original one make three. If we go on this way, then even the cleverest mathematician, much less an ordinary man, can’t tell where we’ll end. If by moving from non-being to being, we get to three, how far will we get if we move from being to being? Better not to move but to let things be!

Notes

The strands of animal fur were believed to grow particularly fine in autumn; hence “the tip of an autumn hair” is a cliché for something extremely tiny. Pengzu, the Chinese Methuselah (a biblical patriarch who died at the age 969), appeared on p. 2.

Chapter 2, Section 8

Now I am going to make a statement here. I don’t know whether or not it fits into the category of other people’s statements. But whether it fits into their category or whether it doesn’t, it obviously fits into some category. So in that respect, it is no different from their statements. [1] However, let me try making my statement.

There is a beginning. There is a not yet beginning to be a beginning. There is a not yet beginning to be a not yet beginning to be a beginning. There is being. There is nonbeing. There is a not yet beginning to be nonbeing. There is a not yet beginning to be a not yet beginning to be nonbeing. Suddenly there is being and nonbeing. But between this being and nonbeing, I don’t really know which is being and which is nonbeing. Now I have just said something. But I don’t know whether what I have said has really said something or whether it hasn’t said something.

Notes:

Zhuangzi toys with the idea of whether his statement fits into the category of other people's statements. His statement obviously fits into some category and since all things are one, including statements, then his statement is no different from other people's statements.

Chapter 2, Section 7

The understanding of the men of ancient times went a long way. How far did it go? To the point where some of them believed that things have never existed—so far, to the end, where nothing can be added. Those at the next stage thought that things exist but recognized no boundaries among them. Those at the next stage thought there were boundaries but recognized no right and wrong. Because right and wrong appeared, the Way was injured, and because the Way was injured, love became complete. But do such things as completion and injury really exist, or do they not?

There is such a thing as completion and injury—Mr. Zhao playing the lute is an example. There is such a thing as no completion and no injury—Mr. Zhao not playing the lute is an example.(note 1) Zhao Wen played the lute; Music Master Kuang waved his baton; Huizi leaned on his desk. The knowledge of these three was close to perfection. All were masters, and therefore their names have been handed down to later ages. Only in their likes were they different from him [the true sage]. What they liked, they tried to make clear. What he is not clear about, they tried to make clear, and so they ended in the foolishness of “hard” and “white.”(note 2) Their sons, too, devoted all their lives to their fathers’(note 3) theories but, till their death, never reached any completion. Can these men be said to have attained completion? If so, then so have all the rest of us. Or can they not be said to have attained completion? If so, then neither we nor anything else has ever attained it.

The torch of chaos and doubt—this is what the sage steers by.(note 4) So he does not use things but relegates all to the constant. This is what it means to use clarity.

Notes:

Zhao Wen was a famous lute (qin) player. But the best music he could play (i.e., complete) was only a pale and partial reflection of the ideal music, which was thereby injured and impaired, just as the unity of the Way was injured by the appearance of love—that is, man’s likes and dislikes. Hence, when Mr. Zhao refrained from playing the lute, there was neither completion nor injury.
The logicians Huizi and Gongsun Long spent much time discussing the relationship between attributes such as “hard” and “white” and the thing to which they pertain.
Following Yu-lan Fung and Fukunaga, I read fu instead of wen.
He accepts things as they are, though to the ordinary person attempting to establish values, they appear chaotic and doubtful and in need of clarification.

Chapter 2, Section 6

To use an attribute to show that attributes are not attributes is not as good as using a non-attribute to show that attributes are not attributes (note 1). To use a horse to show that a horse is not a horse is not as good as using a non-horse to show that a horse is not a horse (note 2). Heaven and earth are one attribute; the ten thousand things are one horse.

What is acceptable we call acceptable; what is unacceptable we call unacceptable. A road is made by people walking on it; things are so because they are called so. What make them so? Making them so makes them so. What make them not so? Making them not so makes them not so. Things all must have that which is so; things all must have that which is acceptable. There is nothing that is not so, nothing that is not acceptable.

For this reason, whether you point to a little stalk or a big pillar, a leper or a beautiful Xishi, things ribald or shady or things grotesque and strange, the Way makes them all into one. Their dividedness is their completeness; their completeness is their impairment. No thing is either complete or impaired, but all are made into one again. Only the man of far-reaching vision knows how to make them into one.

So he has no use [for categories], but relegates all to the constant. The constant is the useful; the useful is the passable; the passable is the successful; and with success, all is accomplished. He relies upon this alone, relies upon it and does not know he is doing so. This is called the Way. (note 3)

But to wear out your brain trying to make things into one without realizing that they are all the same - this is called "three in the morning." What do I mean by "three in the morning"? When the monkey trainer was handing out acorns, he said, "You get three in the morning and four at night." This made all the monkeys furious. "Well, then" he said, "you get four in the morning and three at night." The monkeys were all delighted. There was no change in the reality behind the words, and yet the monkeys responded with joy and anger. Let them, if they want to. So the sage harmonizes with both right and wrong and rests in Heaven the Equalizer (note 4). This is called walking two roads. (note 5)

Notes:

This is a reference to the “Discourse on Indicating Things,” by Gongsun Long. For more information, see Stanford Encyclopedia of Philosophy, School of Names, Indicating and Names.
A reference to the statements of Gongsun Long, "A white horse is not a horse". For more information see Stanford Encyclopedia of Philosophy, School of Names, para. 6.1 and para. 7.
James Legge's translation: This being so, let us give up our devotion to our own views, and occupy ourselves with the ordinary views. These ordinary views are grounded on the use of things. (The study of that) use leads to the comprehensive judgment, and that judgment secures the success (of the inquiry). That success gained, we are near (to the object of our search), and there we stop. When we stop, and yet we do not know how it is so, we have what is called the Dao.
The principle of natural equality.
"Two roads" means both are feasible; however, there are different opinions on what the "two" refers to. One explanation is to think that "two" refers to both yes and no. "Two roads" means both yes and no. The second explanation thinks that "Two" refers to things and me, and mainly refers to others and oneself whose arguments are opposite. Another explanation roughly believes that "two" refers to the state of mind of the individual and the worldly life, the "two roads" means that both the inner soul of the individual and the worldly life can be perfected. The above comments are based on this article: http://www.chinese.nsysu.edu.tw/uploads/chapter/file (Chinese)

Chapter 2, Section 5

Everything has its "that", everything has its "this". From the point of view of "that" you cannot see it, but through understanding you can know it. (note 1) So I say, "that" comes out of "this" and "this" depends on "that" - which is to say that "this" and "that" give birth to each other.

But where there is birth there must be death; where there is death there must be birth. Where there is acceptability there must be unacceptability; where there is unacceptability there must be acceptability. Where there is recognition of right there must be recognition of wrong; where there is recognition of wrong there must be recognition of right.

Therefore the sage does not proceed in such a way, but illuminates all in the light of Heaven. (note 2) He too recognizes a "this", but a "this" which is also a "that", a "that" which is also "this". His "that" has both a right and a wrong in it; his "this" too has both a right and a wrong in it. So, in fact, does he still have a "this" and "that"? Or does he in fact no longer have a "this" and "that"? (note 3)

A state in which "this" and "that" no longer find their opposites is called the hinge of the Way. (note 4) When the hinge is fitted into the socket, it can respond endlessly. Its right then is a single endlessness and its wrong too is a single endlessness. So I say, the best thing is to use clarity. (note 5)

Notes:

When one categorises an event as "that", and particularly when one is critical of that event, then one cannot really understand "that". When one can see the event not from "this" and "that", then one can better understand the event as it is.
Heaven or the Chinese character 天 tian for Zhuangzi means Nature or the Way or Dao.
If Zhuangzi had asked the question only in the first way "does he still have a 'this' and 'that'?" Some people could interpret that to be a question that invites a no answer. That is why he asks the question in two ways.
The Chinese character for hinge (樞 shū) means door hinge or centre position as in the centre of a wheel. When one can see the situation not from "this" and "that", then it is as if one sees the situation from the centre of the wheel, where the rim represents the different viewpoints and arguments. The concept (of not seeing things as "this" and "that") was implied in section 1 when the teacher Ziqi of South Wall was described to have lost his companion. When one considers oneself as "this", then "that" becomes one's companion.
James Legge's translation: They have not found their point of correspondency which is called the pivot of the Dao. As soon as one finds this pivot, he stands in the centre of the ring (of thought), where he can respond without end to the changing views; without end to those affirming, and without end to those denying. Therefore I said, 'There is nothing like the proper light (of the mind).'

Chapter 2, Section 4

If a man follows the mind given him and makes it his teacher, then who can be without a teacher? Why must you comprehend the process of change and form your mind on that basis before you can have a teacher (note 1)? Even an idiot has his teacher.

But to fail to abide by this mind (note 2) and still insist upon your rights and wrongs - this is like saying that you set off for Yue today and got there yesterday (note 3). This is to claim that what doesn't exist exists (note 4), then even the holy sage Yu couldn't understand you, much less a person like me!

Words are not just wind. Words have something to say (note 5). But if what they have to say is not fixed (note 6), then do they really say something? Or do they say nothing? People suppose that words are different from peeps of baby birds, but is there any difference, or isn't there?

What does the Way rely upon, that we have true and false? What do words rely upon, that we have right and wrong? (note 7) How can the Way go away and not exist? (note 8) How can words exist and not be acceptable?

When the Way relies on little accomplishments and words rely on vain show, then we have the rights and wrongs of the Confucians and the Mohists (note 9). What one calls right the other calls wrong; what one calls wrong the other call right. But if we want to right their wrongs and wrong their rights, then the best thing to use is clarity (note 10).

Notes:

Base on knowledge and feelings.
The mind given or the established mind.
According to the last chapter of Zhuangzi (Tian Xia 天下) , this was one of the paradoxes of the logician Huizi. Yue (古越国）was a country in the eastern coastal region of China at that time.
To claim that this paradoxical event, which does not exist, exists.
Words (the piping of humans) are not just wind (the piping of earth).
Some people say things that are mere gossip, or wild speculations etc.
Another interpretation of this sentence (道惡乎隱而有真偽？) is "What is the Way hidden by so that humans cannot understand the Way and argue unnecessarily about true and false?" This interpretation is to consider the situation from the viewpoint of humans. In Watson's book, following the interpretation of Zhang Binglin, Watson interprets this sentence to say "What does the Way rely upon," etc. Watson's interpretation is to consider the situation from the viewpoint of Dao where everything, including any human behaviour, is part of Dao.
From the viewpoint of humans.
The Confucians and the Mohists were two prominent schools of thoughts, amongst many, at that time and members of the two schools debated fiercely about a number of issues.
"Clarity" can mean the ability to understand the underlying principles involved and to see the issues involved from different points of view. This concept of Clarity is explored more in section 5.

Chapter 2, Section 3

Without them I would not exist; without me they would have nothing to take hold of (note 1). This comes close to the matter. But I do not know what makes them the way they are. It would seem as though they have some True Master, and yet I find no trace of him. He can act - that is certain. Yet I cannot see his form. He has identity but no form. (note 2)

The hundred joints, the nine openings, the six organs, all come together and exist here [as my body]. But which part should I feel closest to? I should delight in all parts, you say? But there must be one I ought to favour more. If not, are they all of them mere servants? But if they are all servants, then how can they keep order among themselves? Or do they take turns being lord and servants? It would seem as though there must be some True Lord among them. But whether I succeed in discovering his identity or not, it neither adds to nor detracts from his Truth. (note 3)

Once a person receives this fixed bodily form, he holds on to it, waiting for the end. Sometimes clashing with things, sometimes bending before them, he runs his course like a galloping steed, and nothing can stop him. Is he not pathetic? Sweating and labouring to the end of his days and never seeing his accomplishment, utterly exhausting himself and never knowing where to look for rest - can you help pitying him? I'm not dead yet! he says, but what good is that? His body decays, his mind follows it - can you deny that this is a great sorrow? Human's life has always been a muddle like this. How could I be the only muddled one, and other people not muddled? (note 4)

Notes:

"I" can only exist because there are "them" or "not I's". "I" and "not I's" necessarily coexist. Therefore, the first part of the sentence says "without them I would not exist". Without me, the external world cannot exist, as far as I am concerned. Therefore the second part of the sentence says "without me they would have nothing to take hold of".
Zhuangzi states that the True Master (i.e. the piping of heaven) has no form. Therefore, he does not attempt to describe the piping of heaven, but makes the case for believing in its existence.
Some would say now the brain is the master and all other parts of the body are servants. Zhuangzi probably was not aware of that. However, had Zhuangzi known of this, he might have asked "Is the brain the master or the body the master?". If the brain is the master, then which part of the brain is the true master? If the body is the master then which part of the body is the true master? Zhuangzi's point in this paragraph is still valid.
This paragraph implies that one should believe in something beyond one's limited self.

In Section 1, in answering a question from his student, Ziqi of South Wall explained the piping of earth and cryptically the piping of heaven. In this section, the author gives an insightful description of humans' understanding, expressions, affects and behaviours. We may roughly call these the piping of humans.

The following is the text of Chapter 2 Section 2 from the book "Zhuangzi, Basic Writings" translated by Burton Watson (1925-2017).

Chapter 2, Section 2

Great understanding (note 1) is broad and unhurried; little understanding is cramped and busy. Great words are clear and limpid (note 2), little words are shrill and quarrelsome.

In sleep, [humans'] spirits go visiting; in waking hours, their bodies hustle. With everything they meet they become entangled. Day after day they use their minds in strife;

Sometimes grandiose, sometimes sly (note 3), sometimes petty (note 4).

[Their] little fears are mean and trembly; [their] great fears are stunned and overwhelming. (note 5)

They bound off like an arrow or a crossbow pellet (note 6), certain that they are the arbiters of right and wrong. They cling to their position as though they had sworn before the gods, sure that they are holding on to victory.

They fade like fall and winter - such is the way they dwindle day by day (note 7). They drown in what they do - you cannot make them turn back. They grow dark, as though sealed with seals - such are the excesses of their old age (note 8). And their minds draw near to death, nothing can restore them to the light.

Joy, anger, grief, delight,
worry, regret, fickleness, inflexibility,
modesty, willfulness, candor, insolence (note 9) -

music from empty holes, mushrooms springing up in dampness, day and night replacing each other before us (note 10), and no one knows where they sprout from.

Let it be! Let it be! [It is enough that] morning and evening we have them and they are the means by which we live (note 11).

Notes:

Knowledge or wisdom.
When translating the phrase 大言炎炎 , Watson felt the character 炎 should be read as dan (as in 淡）which means (of food) bland or tasteless. Limpid means clear and accessible. Some scholars consider the character 炎 should be read as yan which means burning or hot. The phrase 大言炎炎 then may be translated as "Great words are grand and intimidating."
In Chinese, it is 窖者 which literally means "cellar people" or "pit people". Sly means cunning, deceitful.
In Chinese, it is 密者 which literally means "secretive people".
Great fears are grandiose.
Where their utterances are like arrows from a bow.
Their lives fade like autumn and winter.
Their closed minds are as if tightly bound with cords.
Brashness, indulgence, lust, seduction.
(all these affects), like music from an empty tube, or mushrooms from the warm moisture, day and night succeed to one another and come before us.
Let us stop! Let us stop! Can we expect to find out suddenly how they are produced?

Friday, 23 December 2022

Zhuangzi Chapter 2 - Discussion on making all things equal, section 1

https://www.asianart.com/exhibitions/taoism/butterfly.html

Background

The book Zhuangzi interprets the universe as a thing that changes spontaneously without a conscious God driving it, and argues that humans can achieve happiness by living equally and spontaneously. It argues that humans have a tendency to create artificial distinctions—such as good versus bad, large versus small, usefulness versus uselessness—and these artificial distinctions create conflicts and disputes.

This chapter includes the richest and most subtle thoughts in Zhuangzi. It intends to dispel the blind attachment of humans to social values. Zhuangzi believes that the key to stopping disputes lies in understanding the truth that values and theories of people are different but interdependent.

Section 1 below, I believe, is the most important section of the chapter. This section introduces a number of important concepts, the significance of which will be clarified later on. They include:

Losing one's companion,
Changing or transforming oneself,
Losing oneself,
The piping of men, the piping of earth, and the piping of Heaven (piping means the musical instruments or the sound of the musical instruments), and
Ten thousand things being themselves, taking what they want for themselves.

The following is the text of Chapter 2 Section 1 from the book "Zhuangzi, Basic Writings" translated by Burton Watson (1925-2017) who was an American sinologist, translator, and writer.

Chapter 2, Section 1

Ziqi of South Wall sat leaning on his armrest, staring up at the sky and breathing - vacant and far away, as though he'd lost his companion (note 1). Yan Cheng Ziyou, who was standing by his side in attendance, said, "What is this? Can you really make the body like a withered tree and the mind like dead ashes? The man leaning on the armrest now is not the one who leaned on it before!"

Ziqi said, "You do well to ask the question, Yan (note 2). Now I have lost myself (note 3). Do you understand that? You hear the piping of men, but you haven't heard the piping of earth. Or if you've heard the piping of earth, you haven't heard the piping of Heaven!"

Ziyou. "May I venture to ask what this means?"

Ziqi said, "The Great Clod (note 4) belches out breath and its name is wind. So long as it doesn't come forth, nothing happens, but when it does, then ten thousand hollows begin crying wildly. Can't you hear them, long drawn out? (note 5) In the mountain forests that lash and sway, there are huge trees a hundred spans around with hollows and openings like noses, like mouths, like ears, like jugs, like cups, like mortars, like rifts, like ruts.

They roar like waves, whistle like arrows, screech, gasp, cry, wail, moan, and howl, those in the lead calling out yeee!, those behind calling out yuuu! In a gentle breeze they answer faintly, but in a full gale the chorus is gigantic. And when the fierce wind has passed on, then all the hollows are empty (insubstantial) again. Have you never seen the tossing and trembling (of leaves and small branches) that goes on?" (note 6)

Ziyou said, "By the piping of earth, then, you mean simply [the sound of] these hollows, and by the piping of men [the sound of] flutes and whistles. But may I ask about the piping of Heaven?" (note 7)

Ziqi said, "Blowing on the ten thousand things in a different way, so that each can be itself - all take what they want for themselves, but who does the sounding?" (note 8)

Notes:

The word "companion" is interpreted variously to mean his associates, his wife, or his own body. The word can also mean the "opposite". In Watson's book, at the bottom of page 35, near the end of section 5, the term "their opposites" is mentioned.
Yan is Yan Cheng Ziyou, who is a student of Ziqi of South Wall.
The phrase "I have lost myself" means "I have lost the mind given me (or my established mind)". Please see discussion in Section 4 about "the mind given him", which may be referred to as "the established mind".
The earth.
The sound of wind in a prolonged gale.
This paragraph describes the piping of earth. The author challenges the readers in two ways. The first way, the readers are challenged to reflect if they had really listened to the sound of nature. The second, by comparing hollows in the tree and the sounds from them to human orifices and utterances, the readers are challenged to consider if human utterances are really that different from sounds from nature.
The student Ziyou does not really understand what his teacher was saying. The piping of earth should mean the sounds and effects of nature. The piping of men (humans) should mean sounds and effects of humans.
The phrase "who does the sounding?" means "who is behind all these?". Ziqi implies the piping of Heaven is behind all these. The piping of Heaven can be interpreted as the piping of of Dao. The Dao may be roughly explained as the source of everything and the ultimate principle underlying reality.

Friday, 9 December 2022

Philosophy of Zhuangzi - Introduction

https://www.asianart.com/exhibitions/taoism/butterfly.html

Summer School - Philosophy of Zhuangzi

The Philosophy Phor Phun class will have a Summer School on the Wednesday 11/1/23. For more information, please see the "Dates and Planning" tab on this blog.

The notes for class discussion can be downloaded here:

Burton Watson: Zhuangzi, Basic Writings - Chapter 2, Making all things equal

Zhuanzi (philosopher)

Zhuang Zhou commonly known as Zhuangzi (Chinese: 莊子; literally "Master Zhuang") was an influential Chinese philosopher who lived around the 4th century BCE during the Warring States period, a period of great development in Chinese philosophy, the Hundred Schools of Thought. He is credited with writing—in part or in whole—a work known by his name, the Zhuangzi, which is one of the foundational texts of Daoism.

Zhuanzi (book)

The book Zhuangzi is an ancient Chinese text from the late Warring States period (476–221 BC). The Zhuangzi consists of a large collection of anecdotes, allegories, parables, and fables, which are often humorous or irreverent. Its main themes are of spontaneity in action and of freedom from the human world and its conventions.

The stories and anecdotes in the text attempt to illustrate the falseness of human distinctions between good and bad, large and small, life and death, and human and nature. While other ancient Chinese philosophers focused on moral and personal duty, Zhuangzi promoted carefree wandering and becoming one with "the Way" (Dào 道) by following nature.

Though primarily known as a philosophical work, the Zhuangzi is regarded as one of the greatest literary works in Chinese history, and has been called "the most important pre-Qin text for the study of Chinese literature".

A note on translations

Near the end of the Introduction of his book, Zhuangzi : Basic Writings, Burton Watson states that "Needless to say, I could not render the literal meaning of the original until I had first decided what it was, and in this sense my translation is as much an interpretation, and as tentative in many places, as any other.... the result inevitably represents my own interpretation of the text, and will not be quite like that of anyone else. With a work of such difficulty, there can never be anything like a definitive translation, because there is no such thing as a definitive interpretation. Every translator who takes up the text will produce his own Zhuangzi, and the more that are available for the reader to enjoy and compare, the better."

Comparing Timelines

Daoist philosophers

Laozi 老子 (unknown, 6th century - 4th century BCE)
Zhuangzi 庄子(c. 369 - c. 286 BCE, aged c. 82-83)

Confucian philosophers

Kongzi 孔子 or Confucius (c. 551 - c. 479 BCE, aged 71–72)
Mengzi 孟子 or Mencius (372 - 289 BCE, aged 82-83)

Greek philosophers

Thales (c. 626 - c. 548 BCE, aged c.78)
Socrates (c.470 - c. 399 BCE, aged c.71)
Plato (c. 428 - c. 348 BCE, aged c. 80)
Aristotle (384 - 322 BCE, aged 61-62)

Source: https://en.wikipedia.org/wiki/Main_Page

Pages

Wednesday, 1 March 2023

Thursday, 26 January 2023

Chapter 2, Section 14 - The butterfly dream

Notes

Chapter 2, Section 13

Notes

See Also

Chapter 2, Section 12

Notes

See Also

Chapter 2, Section 11

Notes

Wednesday, 25 January 2023

Chapter 2, Section 10

Notes

See Also

Chapter 2, Section 9

Notes

See Also

Tuesday, 10 January 2023

Chapter 2, Section 8

Notes:

See Also

Chapter 2, Section 7

Notes:

See Also

Saturday, 7 January 2023

Chapter 2, Section 6

Notes:

See Also

Friday, 6 January 2023

Chapter 2, Section 5

Notes:

See Also

Wednesday, 4 January 2023

Chapter 2, Section 4

Notes:

See Also

Monday, 2 January 2023

Chapter 2, Section 3

Notes:

See Also

Tuesday, 27 December 2022

Chapter 2, Section 2

Notes:

See Also

Friday, 23 December 2022

Background

Chapter 2, Section 1

Notes:

See Also

Friday, 9 December 2022

Summer School - Philosophy of Zhuangzi

Zhuanzi (philosopher)

Zhuanzi (book)

A note on translations

Comparing Timelines

Daoist philosophers

Confucian philosophers

Greek philosophers