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  1. Healing as an Object: Curation, Sentience, and Slowness.Jan Gresil Kahambing - 2024 - Oxford Public Philosophy 4.
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  2. A Pluralist Account of Spiritual Exemplarity.Ian James Kidd - 2023 - In Tyler McNabb & Victoria S. Harrison (eds.), Philosophy and the Spiritual Life. Routledge. pp. 92-108..
    This Chapter sketches a pluralist account of spiritual exemplarity. Starting from recent work by Linda Zagzebski, three main kinds of spiritual exemplarity are described, distinguished by their underlying aspiration. I name these the aspirations to allegiance, enlightened insight, and emulation, illustrated with examples from the Western and South and East Asian spiritual dispensations. The Chapter concludes by warning against tendencies either to occlude this plurality or to illicitly privilege one of these aspirations by nominating it alone as the 'authentic' form (...)
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  3. Truth and Ideology in Classical China: Mohists vs Zhuangists.Mercedes Valmisa - 2023 - In Practices of Truth in Philosophy. Historical and Comparative Perspectives. Edited by Pietro Gori and Lorenzo Serini. Routledge. pp. 61-83.
    Mercedes Valmisa turns our attention to the relations between truth and practice in classical Chinese philosophy. In this tradition, truth is conceived of, in a pragmatic-like spirit, as a series of embodied beliefs and perspectives that lead to fitting dispositions, emotions, and actions (regardless of whether they accurately describe the world, or whether there are other competing beliefs and perspectives that equally accurately or inaccurately describe the world). This means that we should care about truth because of its normative power (...)
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  4. Ripensare l’esperienza estetica attraverso lo Zhuangzi.Massimiliano Lacertosa - 2022 - Rivista di Estetica 20:65–79.
    In this paper I consider two different perspectives on aesthetic experience. On the one hand, there is the tradition of Plato that proposes a metaphysical representation of the world in which sensible and over-sensible are rigidly separated. On the other hand, the early Chinese tradition of Daoism suggests an undivided experience of the world in which the aesthetic engagement with the myriad things (wanwu 萬物) makes actions effective. In particular, I consider how the Zhuangzi, one of the main books of (...)
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  5. On Becoming a Rooster: Zhuangzian Conventionalism and the Survival of Death.Michael Tze-Sung Longenecker - 2022 - Dao: A Journal of Comparative Philosophy 21 (1):61-79.
    The Zhuangzi 莊子 depicts persons as surviving their deaths through the natural transformations of the world into very different forms—such as roosters, cart-wheels, rat livers, and so on. It is common to interpret these passages metaphorically. In this essay, however, I suggest employing a “Conventionalist” view of persons that says whether a person survives some event is not merely determined by the world, but is partly determined by our own attitudes. On this reading, Zhuangzi’s many teachings urging us to embrace (...)
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  6. Positive Psychology and Philosophy-as-Usual: An Unhappy Match?Josef Mattes - 2022 - Philosophies 7 (3):52.
    The present article critiques standard attempts to make philosophy appear relevant to the scientific study of well-being, drawing examples in particular from works that argue for fundamental differences between different forms of wellbeing, and claims concerning the supposedly inherent normativity of wellbeing research. Specifically, it is argued that philosophers in at least some relevant cases fail to apply what is often claimed to be among their core competences: conceptual rigor—not only in dealing with the psychological construct of flow, but also (...)
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  7. Genealogy as Meditation and Adaptation with the Han Feizi.Lee Wilson - 2022 - The Monist 105 (4):452-469.
    This paper focuses on an early Chinese conception of genealogical argumentation in the late Warring States text Han Feizi and a possible response it has to the problem of genealogical self-defeat as identified by Amia Srinivasan —i.e., the genealogist cannot seem to support their argument with premises their interlocutor or they themselves can accept, given their own argument. The paper offers a reading of Han Fei’s genealogical method that traces back to the meditative practice of an earlier Daoist text the (...)
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  8. The Soundscape of the Huainanzi 淮南子: Poetry, Performance, Philosophy, and Praxis in Early China.Peter Tsung Kei Wong - 2022 - Early China 45:515-539.
    This article proposes that oral performance could be a philosophical activity in early China. The focus is on the Huainanzi, a densely rhymed philosophical treatise compiled by Liu An in the second century b.c.e. I show that the tome contains various sound-correlated poetic forms that are intended not only to enable textual performance but also, by means of aural mimesis, to encourage the intuitive understanding of its philosophical messages. Thus scholars of ancient poetry, philosophy, or intellectual history, despite being habituated (...)
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  9. Happiness for a Fish: Zhuāngzǐ and Huizi at the Hao River.Ian James Kidd - 2021 - In Helen De Cruz (ed.), Philosophy Illustrated. New York: Oxford University Press. pp. 57-60.
    I discuss the famous 'happiness for a fish' exchange between Zhuāngzǐ and Huizi.
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  10. Freedom and agency in the Zhuangzi: navigating life’s constraints.Karyn Lai - 2021 - Tandf: British Journal for the History of Philosophy:1-21.
    The Zhuangzi, a 4th century BCE Chinese text, is optimistic about life unrestrained by entrenched values. This paper contributes to existing debates on Zhuangzian freedom in three ways. First, it reflects on how it is possible to enjoy the freedom envisaged in the Zhuangzi. Many discussions welcome the Zhuangzi’s picture of release from life shaped by canonical visions, without also giving thought to life without these driving visions. Consider this scenario: in a world with limitless possibilities, would it not be (...)
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  11. Field, Focus, and Focused Field: A Classical Daoist Worldview.James D. Sellmann - 2021 - In Ian M. Sullivan & Joshua Mason (eds.), One corner of the square: essays on the philosophy of Roger T. Ames. Honolulu: University of Hawaiʻi Press.
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  12. On the Paradox of Wuwei - A Refutation and Defense of Daoist "Right Action".Dawei Zhang - 2021 - Philosophical Trends 202107 (7):115-125.
    Wuwei (nonaction) is one of the core concepts of Daoist ethics. Edward Slingerland pointed out that wuwei involves a paradox, and Arthur C. Danto questioned whether wuwei could support a genuine moral theory and the idea of right action. To defend Daoist ethics and its concept of right action, it is necessary to envisage Danto’s criticism and the problems raised by Slingerland. According to Ivanhoe, Wuwei is not a paradox, but a riddle or mystery about self-cultivation. He thinks that if (...)
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  13. Methods of Doing Daoist Ethics: Analysis, Interpretation and Comparison.Dawei Zhang & Weijia Zeng - 2021 - Social Sciences in Yunnan 240 (2):69-76.
    In order to have an effective and reliable understanding of the basic moral concepts, moral propositions and moral reasoning in Daoist ethical thoughts, it is necessary to use the methods of doing philosophy and doing ethics to engage in research work, and thus draw an intellectual conclusion about Daoist ethics. The methods of Daoist ethics mainly include analysis, explanation and comparison. The method of analysis focuses on logical analysis and language analysis of moral language in the classic texts of Daoist (...)
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  14. The Zhuangzi and Hermeneutics.Alexis Deodato Itao - 2020 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 12 (2):565-580.
    The Zhuangzi to this day continues to be a hermeneutical challenge in that it always calls for new and fresh interpretations. In the past thirty years, however, various scholars have argued in their studies that the Zhuangzi does not only pose a hermeneutical challenge, but also carries an implicit hermeneutics. My aim in this paper is to show that underneath its parables and rhetoric, fictional and imaginary characters, as well as its inclination towards relativism and skepticism, a Zhuangzian hermeneutics comparable (...)
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  15. Daoism, Humanity, and the Way of Heaven.Ian James Kidd - 2020 - Religious Studies 56:111-126.
    I argue that Zhuangist Daoism manifests what I label the spiritual aspiration to emulation, and then use this to challenge some of John Cottingham's attempts to confine authentic spiritual experience to theistic traditions.
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  16. ‘Following the Way of Heaven’: Exemplarism, Emulation, and Daoism.Ian James Kidd - 2020 - Journal of the American Philosophical Association 6 (1):1-15.
    Many ancient traditions recognise certain people as exemplars of virtue. I argue that some of these traditions incorporate a 'cosmic' mode of emulation, where certain of the qualities or aspects of the grounds or source of the world manifest, in human form, as virtues. If so, the ultimate objection of emulation is not a human being. I illustrate this with the forms of Daoist exemplarity found in the Book of Zhuangzi, and end by considering the charge that the aspiration to (...)
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  17. Skill and expertise in three schools of classical Chinese thought.Hagop Sarkissian - 2020 - In Ellen Fridland & Carlotta Pavese (eds.), Routledge Handbook of Skill and Expertise. Routledge. pp. 40-52.
    The classical Chinese philosophical tradition (ca. 6th to 3rd centuries BCE) contains rich discussion of skill and expertise. Various texts exalt skilled exemplars (whether historical persons or fictional figures) who guide and inspire those seeking virtuosity within a particular dao (guiding teaching or way of life). These texts share a preoccupation with flourishing, or uncovering and articulating the constituents of an exemplary life. Some core features thought requisite to leading such a life included spontaneity, naturalness, and effortless ease. However, there (...)
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  18. Goblet Words and Moral Knack: Non-Cognitivist Moral Realism in the Zhuangzi?Christopher Kirby - 2019 - In Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the Foundations of Morality. Routledge. pp. 159-178.
    This chapter focuses on Daoist praxeology and language in order to build something of a moral realist position (the contours of which may differ from most western versions insofar as it need not commit to moral cognitivism) that hinges on the seemingly paradoxical notions of ineffable moral truths and non-transferable moral skill.
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  19. The Cicada Catcher: Learning for Life.Karyn L. Lai - 2019 - In Karyn L. Lai & Wai-wai Chiu (eds.), Skill and Mastery Philosophical Stories from the Zhuangzi. Rowman and Littlefield International. pp. 143 - 162.
    The cicada catcher focuses as much on technique as he does on outcomes. In response to Confucius’ question, he articulates in detail the learning he has undertaken to develop techniques at each level of competence. This chapter explains the connection between the cicada catcher’s development of technique and his orientation toward outcomes. It uses details in this story to contribute to recent discussions in epistemology on the cultivation of technique.
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  20. Chai, David, Zhuangzi and the Becoming of Nothingness: Albany: State University of New York Press, 2019, 216 pages.Eric S. Nelson - 2019 - Dao: A Journal of Comparative Philosophy 18 (2):291-294.
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  21. The Unskilled Zhuangzi: Big and Useless and Not So Good at Catching Rats.Eric Schwitzgebel - 2019 - In Karyn Lai & Wai Wai Chiu (eds.), Skill and Mastery Philosophical Stories from the Zhuangzi. London: Rowman and Littlefield International. pp. 101-110.
    The mainstream tradition in recent Anglophone Zhuangzi interpretation treats spontaneous skillful responsiveness – similar to the spontaneous responsiveness of a skilled artisan, athlete, or musician – as a, or the, Zhuangzian ideal. However, this interpretation is poorly grounded in the Inner Chapters. On the contrary, in the Inner Chapters, this sort of skillfulness is at least as commonly criticized as celebrated. Even the famous passage about the ox-carving cook might be interpreted more as a celebration of the knife’s passivity than (...)
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  22. Butcher Ding : A meditation in flow.James D. Sellmann - 2019 - In Karyn Lai & Wai Wai Chiu (eds.), Skill and Mastery Philosophical Stories from the Zhuangzi. London: Rowman and Littlefield International.
    In this paper, I argue that the performance stories in the Zhuangzi, and the Butcher Ding story, emphasize an activity meditation practice that places the performer in a mindfulness flow zone, leading to graceful, efficacious, selfless, spontaneous, and free action. These stories are metaphors showing the reader how to attain a meditative state of focused awareness while acting freely in a flow experience. From my perspective, these metaphors are not about developing practical or technical skills per se. My argument challenges (...)
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  23. Study on Logic Reasoning and Ideological Characteristic of “Equivalence of Life and Death” of Chuang-Tzu. Di Wu - 2017 - Theory Horizon 526 (6):46-51.
    The Concept of Life and Death of Chuang-tzu have inherited and developed Confucianism and Taoism thoughts, establishing Ontological foundation of "Life - Body", distinguishing the transcendental concept of "Dead Heart" and the empirical concept of "Death Body", as well as proposing the thought of "Equivalence of Life and Death" finally. The logic Reasoning of Chuang-tzu "Equivalence of Life and Death", start from constructing the equal status of "Life" and “Death" from ontological argument. Life and Death then are reduced to be (...)
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  24. Naturalism and Moral Expertise in the Zhuangzi.Christopher Kirby - 2017 - Journal of East-West Thought 7 (3):13-27.
    This essay will examine scholarly attempts at distilling a proto-ethical philosophy from the Daoist classic known as the Zhuangzi. In opposition to interpretations of the text which characterize it as amoralistic, I will identify elements of a natural normativity in the Zhuangzi. My examination features passages from the Zhuangzi – commonly known as the “knack” passages – which are often interpreted through some sort of linguistic, skeptical, or relativistic lens. Contra such readings, I believe the Zhuangzi prescribes an art of (...)
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  25. Zhuangzi's suggestiveness: skeptical questions.Karyn L. Lai - 2017 - In Stephen Hetherington (ed.), What Makes a Great Philosopher Great? Thirteen Arguments for Twelve Philosophers. New York: Routledge. pp. 30-47.
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  26. The Live Creature and The Crooked Tree: Thinking Nature in Dewey and Zhuangzi.Christopher C. Kirby - 2016 - Philosophica 47 (47):61-76.
    This paper will compare the concept of nature as it appears in the philosophies of the American pragmatist John Dewey and the Chinese text known as the Zhuangzi, with an aim towards mapping out a heuristic program which might be used to correct various interpretive difficulties in reading each figure. I shall argue that Dewey and Zhuangzi both held more complex and comprehensive philosophies of nature than for which either is typically credited. Such a view of nature turns on the (...)
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  27. Daoism and Disability.Andrew Lambert - 2016 - In Darla Y. Schumm & Michael Stoltzfus (eds.), Disability and World Religions: An Introduction. Baylor University Press.
    Ideas found in the early Daoist texts can inform current debates about disability, since the latter often involve assumptions about personhood and agency that Daoist texts do not share. The two canonical texts of classical Daoism, the Daodejing and the Zhuangzi, do not explicitly discuss disability as an object of theory or offer a model of it. They do, however, provide conceptual resources that can enrich contemporary discussions of disability. Two particular ideas are discussed here. Classical Daoist thinking about the (...)
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  28. Čínské myšlení zevnitř: čítanka tradičních komentářů ke knize Zhuangzi [Chinese Thought From Within: A Reader of Traditional Chinese Commentaries on the Zhuangzi. Translation, Commentary and Interpretation].David Machek - 2016 - Prague: Faculty of Arts, Charles University.
    An annotated anthology of translations of traditional Chinese commentaries on the Daoist Classics Zhuangzi. (In Czech) -/- Kniha předkládá výbor a komentovaný překlad čtyř tradičních komentářů k vybraným pasážím významného díla klasického taoismu z období Válčících států (ca 4.-3. stol. př. n. l.). Komentáře pocházejí ze čtyř různých období čínských dějin od raného středověku až po poslední dynastii císařské Číny. Cílem práce je představit komentáře jako texty, které zasluhují bližší pozornost jednak proto, že nechávají nahlédnout do různorodých dějinných kontextů, jednak (...)
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  29. Of Fish, Butterflies and Birds: Relativism and Nonrelative Valuation in the Zhuangzi.Robert Elliott Allinson - 2015 - Asian Philosophy 25 (3):238-252.
    I argue that the main theme of the Zhuangzi is that of spiritual transformation. If there is no such theme in the Zhuangzi, it becomes an obscure text with relativistic viewpoints contradicting statements and stories designed to lead the reader to a state of spiritual transformation. I propose to reveal the coherence of the deep structure of the text by clearly dividing relativistic statements designed to break down fixed viewpoints from statements, anecdotes, paradoxes and metaphors designed to lead the reader (...)
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  30. Ecstatic Language of Early Daoism: A Sufi Point of View.Esmaeil Radpour - 2015 - Transcendent Philosophy Journal 16:213-230.
    Various esoteric traditions apply different modes of expression for the same metaphysical truths. We may name the two most known esoteric languages as ecstatic and scholastic. Early Daoist use of reverse symbolism as for metaphysical truths and its critical way of viewing formalist understanding of traditional teachings, common virtues and popular beliefs show that it applies an ecstatic language, which, being called shaṭḥ in Sufi terminology, has a detailed literature and technical description in Sufism. This article tries, after a short (...)
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  31. Well-Being and Daoism.Justin Tiwald - 2015 - In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being. Routledge. pp. 56-69.
    In this chapter, I explicate several general views and arguments that bear on the notion and contemporary theories of human welfare, as found in two foundational Daoist texts, the Daodejing and the Zhuangzi. Ideas drawn from the Daodejing include its objections to desire theories of human welfare and its distinction between natural and acquired desires. Insights drawn from the Zhuangzi include its arguments against the view that death is bad for the dead, its attempt to develop a workable theory of (...)
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  32. Beyond our Control? Two Responses to Uncertainty and Fate in Early China.Mercedes Valmisa - 2015 - In Livia Kohn (ed.), New Visions of the Zhuangzi. Three Pines Press. pp. 1-22.
    The first contribution, by Mercedes Valmisa, begins by repositioning the Zhuangzi 莊子 as a whole within pre-Qin thought under the impact of newly excavated materials. Moving away from the traditional classification of texts according to schools, it focuses instead on varying approaches to life issues. Centering the discussion on life situations and changes we have no control over, including the unpredictable vagaries of fate (ming 命), it outlines several typical responses. One is adaptation, finding ways to go along with what (...)
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  33. Zhuangzi on Friendship and Death.Alexis Elder - 2014 - Southern Journal of Philosophy 52 (4):575-592.
    Zhuangzi suggests that death is a transformation that we commonly and mistakenly think means the end of someone but really just marks a new phase of existence. This metaphysical thesis is presented at several points in the text as an explanation of distinctively Daoist responses to death and loss. Some take a Daoist response to death, as presented by Zhuangzi, to indicate dual perspectives on friendship and death. But I argue that the metaphysical view sketched above is consistent with a (...)
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  34. How to say What Cannot be Said: Metaphor in the Zhuangzi.Robert Elliott Allinson - 2014 - Journal of Chinese Philosophy 41 (3-4):268-286.
    I argue that it is only on the condition of a preconceptual understanding that Zhuangzi's metaphors can be cognitive. Kim-chong Chong holds that the choice between metaphors as noncognitive and cognitive is a choice between Allinson and Davidson. Chong's view of metaphors possessing multivalence is reducible to Davidson's choice, because there is no built-in parameter between multivalence and limitless valence. If Zhuangzi's metaphors were multivalent, the text would be subject to infinite interpretive viewpoints and the logical consequence of relativism. It (...)
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  35. Dialogue and epistemological humility.Karyn Lai - 2014 - In Johanna Seibt & Jesper Garsdal (eds.), How is Global Dialogue Possible?: Foundational Reseach on Value Conflicts and Perspectives for Global Policy. De Gruyter. pp. 69-84.
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  36. The Dao Against the Tyrant: The Limitation of Power in the Political Thought of Ancient China.Daniel Rodríguez Carreiro - 2013 - Libertarian Papers 5:111-152.
    In Chinese history the periods known as Spring and Autumn (770-476 BC) and the Warring States (475-221 BC) were times of conflict and political instability caused by the increasing power of centralized and competing states. During this time of crisis many schools of thought appeared to offer different philosophical doctrines. This paper describes and studies ideas about the limitation of power defended by these different schools of ancient Chinese thought, and suggests some reasons why they failed to prevent the emergence (...)
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  37. Environmental Concern: Can Humans Avoid Being Partial? Epistemological Awareness in the Zhuangzi.Karyn L. Lai - 2013 - In Carmen Meinert (ed.), Nature, Environment and Culture in East Asia: The Challenge of Climate Change. Brill. pp. 69-82.
    Discussions of human partiality—anthropocentrism—in the literature in environmental ethics have sought to locate reasons for unnecessary and thoughtless degradation of the earth’s environment. Many of the debates have focused on metaethical issues, attempting to set out the values appropriate for an environmental ethic not constrained within an anthropocentric framework. In this essay, I propose that the fundamental problem with anthropocentrism arises when it is assumed that that is the only meaningful evaluative perspective. I draw on ideas in the Zhuangzi, a (...)
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  38. Ming in the Zhuangzi Neipian: Enlightened Engagement.Karyn L. Lai & Wai Wai Chiu - 2013 - Journal of Chinese Philosophy 40 (3-4):527-543.
    In this article, we present an account of ming 明 in the Zhuangzi's Neipian in light of the disagreements among the thinkers of the time. We suggest that ming is associated with the Daoist sage's vision: he sees through the debaters' attempts to win the debates. We propose that ming is primarily a meta-epistemological stance, that is, the sage understands the nature of the debates and does not enter the fray; therefore he does not share the thinkers' anxieties. The sage (...)
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  39. “庄子‘道通为一’新探” (A New Interpretation of Zhuangzi’s “Dao as One”).Chenyang Li - 2013 - 哲学研究 2:54-58.
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  40. Snakes and Dragons, Rat’s Liver and Fly’s Leg: The Butterfly Dream Revisited.Robert Elliott Allinson - 2012 - Dao: A Journal of Comparative Philosophy 11 (4):513-520.
    The Zhuangzi begins with Peng, a soaring bird transformed from a bounded fish, which is the first metaphor that points beyond limited standpoints to a higher point of view. The transformation is one-way and symbolizes that there is a higher viewpoint to attain which affords mental freedom and the clarity and scope of great vision. Under the alternate thesis of constant transformation, values and understandings must ceaselessly transform and collapse. All cyclical transformations must collapse into skeptical relativism and confusion. But (...)
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  41. Inference in the mengzi 1a: 7.Koji Tanaka - 2011 - Journal of Chinese Philosophy 38 (3):444-454.
    In 1A:7 of the Mengzi, Mengzi tries to convince King Xuan of Qi that he is a “true” king. As a reading of Mengzi’s reasoning involved in his attempt at persuasion, David Nivison advances an inferential view, according to which Mengzi’s persuasion involves inferences. In this paper, I consider the assumptions underlying the objections raised against Nivison’s inferential view. I argue that these objections assume a contemporary Western view about the nature of logic and inferences. I propose an alternative characterisation (...)
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  42. A Different Type of Individualism in Zhuangzi.Keqian Xu - 2011 - Dao: A Journal of Comparative Philosophy 10 (4):445-462.
    Although being widely considered as only a Western tradition, individualism is not absent in traditional Chinese philosophy and culture. In some of the classic Chinese philosophic works such as Zhuangzi, we can clearly identify some elements which can be appropriately attributed to “individualism”, such as the awareness of individual “self” as an independent and unique existence, advocating individual freedom and liberty, emphasizing on the value and dignity of individual life, favoring individuals’ autonomy and privacy, pursuing unconstrained development in personality and (...)
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  43. The darker side of daoist primitivism.Hagop Sarkissian - 2010 - Journal of Chinese Philosophy 37 (2):312-329.
    The Primitivist (responsible for chapters 8-11 of the heterogeneous Zhuangzi) has largely been interpreted as just another exponent of the philosophy of the Laozi or Daodejing. This is a shame, because the Primitivist is an idiosyncratic thinker whose theories do not simply reiterate those found in the Laozi. In this essay, I argue that even though the Primitivist embraced some of the values of the Laozi’s brand of Daoism, (e.g. simplicity, harmony with nature, being rid of knowledge, etc.) he would (...)
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  44. The Butterfly, the Mole and the Sage.Robert Elliot Allinson - 2009 - Asian Philosophy 19 (3):213-223.
    Zhuangzi chooses a butterfly as a metaphor for transformation, a sighted creature whose inherent nature contains, and symbolizes, the potential for transformation from a less valued state to a more valued state. If transformation is not to be valued; if, according to a recent article by Jung Lee, 'there is no implication that it is either possible or desirable for the living to awake from their dream', why not tell a story of a mole awakening from a dream? This would (...)
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  45. Questioning Dao: Skepticism, Mysticism, and Ethics in the Zhuangzi.Eric Sean Nelson - 2008 - International Journal of the Asian Philosophical Association 1:5-19.
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  46. Wittgenstein, Lao Tzu and Chuang Tzu: The art of circumlocution.Robert Elliott Allinson - 2007 - Asian Philosophy 17 (1):97 – 108.
    Where Western philosophy ends, with the limits of language, marks the beginning of Eastern philosophy. The Tao de jing of Laozi begins with the limitations of language and then proceeds from that as a starting point. On the other hand, the limitation of language marks the end of Wittgenstein's cogitations. In contrast to Wittgenstein, who thought that one should remain silent about that which cannot be put into words, the message of the Zhuangzi is that one can speak about that (...)
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  47. A Never-Stable Word: Zhuangzi’s Zhiyan and ‘Tipping-Vessel’ Irrigation.Daniel Fried - 2007 - Early China 31:145-70.
    The article uses sinological and archaeological research to highlight the origins of the term "goblet words" (zhiyan 卮言) in Zhuangzi, and then offers a philosophical reading of the nature of the trope in the context of Zhuangzi's linguistic skepticism.
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  48. Hiding the world in the world: Uneven discourses on the zhuangzi.Eric Sean Nelson - 2005 - Journal of Chinese Philosophy 32 (3):529–532.
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  49. Book Review: The Sense of Antirationalism: The Religious Thought of Zhuangzi and Kierkegaard. [REVIEW]Robert Allinson - 2003 - Journal of Religion 83:477-479.
    This book is co-written in a lively, engaging form by Karen Carr, from the discipline of religious studies and Philip Ivanhoe, whose background is in the disciplines of religious studies and Asian languages and philosophy. Unlike typical co-authorship, these two authors write separate pieces about Zhuangzi and Soren Kierkegaard and then together offer a combined vision. Refreshingly, the emphasis is on contrast of exemplars of two different and irreconcilable ways instead of comparison between similar thinkers. The two authors are to (...)
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  50. On Chuang Tzu as a Deconstructionist with a Difference.Robert E. Allinson - 2003 - Journal of Chinese Philosophy 30 (3-4):487-500.
    The common understanding of Chuang-Tzu as one of the earliest deconstructionists is only half true. This article sets out to challenge conventional characterizations of Chuang-Tzu by adding the important caveat that not only is he a philosophical deconstructionist but that his writings also reveal a non-relativistic, transcendental basis to understanding. The road to such understanding, as argued by this author, can be found in Chuang-Tzu’s emphasis on the illusory or dream-like nature of the self and, by extension, the subject-object dichotomy (...)
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