The Complete Works of Chuang Tzu (Translations from the Asian Classics)

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The Complete Works of Chuang Tzu (Translations from the Asian Classics)

The Complete Works of Chuang Tzu (Translations from the Asian Classics)

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One should therefore think of Confucianism and Daoism in Han times not as rival systems demanding a choice for one side or the other but rather as two complementary doctrines.

Therefore I say, the Perfect Man has no self; the Holy Man has no merit; the Sage has no fame. 2 – Discussion on Making All Things Equal Towards the end of the conversation, ‘Confucius’ points out the path to success to Yan Hui. ‘Confucius’ asks Yan Hui to carry out “fasting of the mind,” so that his mind will be emptied and he will grasp the Way. Only after this, Yan Hui could be in politics without violating the principle of non-action, following the guidance of the spirit (气), and hence he will be free from the dangers and burdens of politics. At this stage, Yan Hui could “make oneness his house and live with what cannot be avoided” (Zhuangzi and Watson 76). This is a direct rejection of the ideal Confucian, who “keeps working towards a goal the realization of which he knows to be hopeless” (Confucius and D.C. Lau 197).Confucius said, “He is one of those bogus practitioners of the arts of Mr. Chaos. He knows the first thing but doesn’t understand the second. He looks after what is on the inside but doesn’t look after what is on the outside. A man of true brightness and purity who can enter into simplicity, who can return to the primitive through inaction, give body to his inborn nature, and embrace his spirit, and in this way wander through the everyday world—if you had met one like that, you would have had real cause for astonishment. As for the arts of Mr. Chaos, you and I need not bother to find out about them.” Zhuangzi’s brand of Daoism, as is often pointed out, is in many respects quite different from that expounded in the Tao Te Ching. Therefore, though the two may have drawn on common sources and certainly became fused in later times, it seems best to consider them separately.

How, then, can I know that what I call Heaven is not really man and what I call man is not really Heaven? There must first be a True Man before there can be true knowledge. What do I mean by a True Man? The True Man of ancient times did not rebel against want, did not grow proud in plenty, and did not plan his affairs. A man like this could commit an error and not regret it, could meet with success and not make a show. A man like this could climb the high places and not be frightened, could enter the water and not get wet, could enter the fire and not get burned. His knowledge was able to climb all the way up to the Way like this. Listening stops with the ears, the mind stops with recognition, but spirit is empty and waits for all things. The Way gathers in emptiness alone. Emptiness is the fasting of the mind.” The torch of chaos and doubt—this is what the sage steers by. So he does not use things but relegates all to the constant. This is what it means to use clarity. Jian Wu went to see the madman Jie Yu. Jie Yu said, “What was Zhong Shi telling you the other day?” Jian Wu said, “He told me that the ruler of men should devise his own principles, standards, ceremonies, and regulations, and then there will be no one who will fail to obey him and be transformed by them.” 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 first two sections of the Zhuangzi, which together constitute one of the fiercest and most dazzling assaults ever made, not only on man’s conventional system of values, but on his conventional concepts of time, space, reality, and causation as well. Goldin, Paul R. (2001). "The Thirteen Classics". In Mair, Victor H. (ed.). The Columbia History of Chinese Literature. New York: Columbia University Press. pp. 86-96. ISBN 0-231-10984-9. Burton Watson (1964), Chuang tzu: Basic Writings, New York: Columbia University Press; 2nd edition (1996); 3rd edition (2003) converted to pinyin.

Mair, Victor H. (1998). " Chuang-tzu". In Nienhauser, William (ed.). The Indiana Companion to Traditional Chinese Literature, Volume 2. Bloomington: Indiana University Press. pp.20–26. ISBN 0-253-33456-X. (Google Books)When Carpenter Shi woke up, he reported his dream. His apprentice said, “If it’s so intent on being of no use, what’s it doing there at the village shrine?” “Shhh! Say no more! It’s only resting there. If we carp and criticize, it will merely conclude that we don’t understand it. Even if it weren’t at the shrine, do you suppose it would be cut down? It protects itself in a different way from ordinary people. If you try to judge it by conventional standards, you’ll be way off!”



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