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 (...) which cannot put into words but the speech will be strange and indirect. Through the focus on the monstrous character, No-Lips in the Zhuangzi, this paper argues that a key message of the Zhuangzi is that the art of transcending language in the Zhuangzi is through the use of crippled speech. The metaphor of crippled speech, speech which is actually unheard, illustrates that philosophical truths cannot be put into words but can be indirectly signified through the art of stretching language beyond its normal contours. This allows Eastern philosophy, through the philosophy of the Zhuangzi to transcend the limits of language. (shrink)

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 (...) transformation are not merely a psychological aid for dealing with death, but also serve as a tool for literally surviving it. (shrink)

Contemporary interpretations of Zhuangzi’s 莊子 philosophy as adumbrating a relativist position are legion. However, what is the scope and nature of the relativism that can be gleaned from a comprehensive analysis of relevant passages in the Zhuangzi? In this essay, I shall explain Zhuangzi’s alleged relativist position as motivated from a primary concern about disagreement. He in effect claims that since any disputant can foresee her assertion to be refuted by an opponent, the recourse to a higher tribunal in adjudicating (...) the debate is futile. The consequence of an apparent lack of justification for assertion is, in my opinion, what needs elucidation. For example, is “truth relativism” an apt label for the nature of assertion in a debate without the verdict of a judge? Or, is it more appropriate to shun the concept of truth altogether in our explanation? I deem the contemporary explanation of Zhuangzi’s relativism either trivializes disputation or fails to account for the difference between a claim’s being right and being acceptable. Hence, I shall argue that without the intrusion of a judge as an arbiter of truth, the kind of disputation Zhuangzi practices promulgates faultless disagreement, which does not appeal to the correctness of any perspective in a comparative or absolute sense. In this understanding, Zhuangzi’s advice of harmonizing with both right and wrong is indeed a viable alternative to relativism and dogmatism, both of which do not properly take heed of the point of disagreeing in a disputation. (shrink)

I put forward the case that comparative philosophy is best practiced as integrative philosophy. The model for integrative philosophy employed embodies its own methodology, integrating the Hegelian dialectic and the Yin-Yang 陰陽, cyclical model of change illustrated by the Yijing 易經 as strategies for integrating philosophical traditions. As an object lesson, I integrate a real, historical one-way encounter with an imagined two-way encounter between Martin Buber and Zhuangzi 莊子, to provide a counter-example to replace Huntington’s clash of civilizations with a (...) meeting of civilizations. (shrink)

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 (...) to a state of spiritual transformation. Without such an analysis, its profound stories such as the butterfly dream and the Great Sage dream will blatantly contradict each other and leave us bereft of the wisdom they presage. Unlike the great works of poetic and philosophic wisdom such as the Dao de Jing and the Symposium, the Zhuangzi will be reduced to a virtually unintelligible, lengthy, disjointed literary ditty, a potpourri of paradoxical puzzles, puns and parables, obscure philosophical conundrums, monstrous interlocutors and historical personages used as mouthpieces authoritatively arguing on behalf of viewpoints humorously opposite to what they historically held. (shrink)

Zhuangzi’s Butterfly Dream story can be read as a skeptical response to the Cartesian Cogito, ergo sum solution, for it presents I exist as fundamentally unprovable, on the grounds that the notion about “I” that it is guaranteed to refer to something existing, which Descartes seems to assume, is unwarranted. The modern anti-skepticism of Hilary Putnam employs a different strategy, which seeks to derive the existence of the world not from some “indubitable” truth such as the existence of myself , (...) but from the meaning of some particular assertion I make. In this paper, I argue, however, that Putnam’s argument fails to deliver on the promise of showing the self-refuting nature of the skeptical hypothesis, as it relies on a double use of “I”, a fallacy of equivocation, reflecting an unsolved tension between the argument’s general premise, which is rather Zhuangzian in spirit, and his unwitting adoption of that unwarranted notion about “I”. I try to show further that the skepticism in Zhuangzi’s Butterfly Dream not only can be used to refute the proofs of the existence of the empirical I , but also is effective against accounts concerning the existence of the transcendental I. (shrink)

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 (...) be a more perfect story. There would be no point of a mole awakening since (setting aside tactile, olfactory, auditory and taste sensations for the purpose of the example), there is no way to distinguish between the world of the mole's imagination and the real world that is forever unavailable to a mole. In addition, Zhuangzi relates the story of the coming of a great sage in which it is clearly stated that 'Only at the ultimate awakening shall we know that this is the ultimate dream'. Such textual evidence both from the choice of metaphors and evidential passages indicates that the message of the Zhuangzi is not epistemological relativity, but one of transformation from a state of intellectual blindness to a state of true understanding. (shrink)

The moral commonly drawn from Zhuangzi’s butterfly dream is that there is no distinction between the subjectivity of the dreamer and the awake. It is, however, tenuous to incorporate this insight into an overall view of Zhuangzi, whether as a perspectival relativist, a mystic, or an anti-rationalist, just to name the more popular positions. The parable, despite its brevity and clarity, is difficult because the assertion about metaphysical distinction in the last two lines does not cohere with the preceding text (...) about knowledge. To cope with this problem, there are recent interpretations that advocate textual revision or adumbrate a non-skeptical Zhuangzi. In this article, I shall evaluate these strategies and explain the discrepancy in understanding the butterfly dream. Besides employing the concept of self-locating belief to account for the paradox of waking and not-knowing, I shall also argue for an epistemic grounding of the metaphysical distinction. (shrink)

The theme of this paper is that while there are four seemingly contradictory classes of statements in the Tao de Ching regarding moral values and the Taoist sage, these statements can be interpreted to be consistent with each other. There are statements which seemingly state or imply that nothing at all can be said about the Tao; there are statements which seemingly state or imply that all value judgements are relative; there are statements which appear to attribute moral behaviour to (...) the Taoist sage and there are statements which appear to attribute amoral or immoral behaviour to the Taoist sage. A consistent interpretation of these different statements can be found first by qualifying the assertion that the Tao is not capable of description to the less absolute assertion that nothing absolutely true can be said about the Tao; second, by arguing that the statements that appear to make all values relative refer to the correlativity of concepts, not the equality of values. Moreover, since the statements that appear to attribute moral behaviour to the sage are, by virtue of their predominance in the text, well justified and that by virtue of their paucity in the text, it is plausible to seek an alternate interpretation for the statements that seem to attribute amoral or immoral behaviour to the sage. Finally, the way in which the sage can be seen as good without attributing goodness to the Tao is by distinguishing between the way the sage appears to the observer who is outside of the Tao and the way in which the sage appears to himself. This latter distinction takes the form of the sage as appearing to display the quality of goodness in itself but not goodness for itself. (shrink)

This paper follows the tradition of treating Zhuangzi's Butterfly Dream episode as presenting a version of skepticism. However, unlike the prevalent interpretations within that tradition, it attempts to show that the skepticism conveyed in the episode is more radical than it has been conceived, such that the episode can be read as a skeptical response to Descartes' refutation of skepticism based on the _Cogito, ergo sum_ proof. The paper explains how the lack of commitment in Zhuangzi to the dubious assumption (...) about 'I' that it necessarily refers to something existing to which Descartes seems to uncritically adhere allows Zhuangzi to doubt what for Descartes is absolutely indubitable: _I exist_. (shrink)

This paper attempts to recast Zhuangzi's Butterfly Dream within the larger normative context of the 'Inner Chapters' and early Daoism in terms of its moral significance, particularly in the way that it prescribes how a Daoist should live through the 'significant symbol' of the butterfly. This normative reading of the passage will be contrasted with two recent interpretations of the passage - one by Robert Allinson and the other by Harold Roth - that tend to focus more on the epistemological (...) and mystical concerns of the text. As will be argued, the undue emphasis on the epistemological and mystical significance of the passage not only comes to grief when considered in light of philosophical and textual concerns but also obscures the moral dimensions of the passage that are more congruent with the 'Inner Chapters' as a whole. (shrink)

In this article, I re-examine political subjectivity by way of looking at the canonical text of Chinese Daoist philosophy – Zhuangzi. I trace the course of how the body is conceived in Zhuangzi and discuss its relation with the unmaking of personhood. I then look into ways in which the body–self nexus in Zhuangzi gives rise to new conceptualization of political relations. I argue that, in Zhuangzi, the body is conceived as spontaneous and dispossessed. The body as such foregrounds the (...) condition for unsettling subjectivity. In staging ambivalent subjectivities, Zhuangzi describes a mode of politics where political relations thrive on indeterminacy and uncertainty. I submit that the authors of Zhuangzi propose a depoliticizing approach to politics whereby ‘effortless action’ replaces established processes in reinventing new relations and subjects. (shrink)

The image of the Peng bird, which opens the Zhuangzi text, is not the product of metaphysical reasoning. An inspiring example of soaring up and going beyond, the image is used to broaden the outlook of the small mind; its function is thus more therapeutic than instructional. With its rich poetic and experiential content, the image of the Peng refuses to be reduced to an abstract concept, or a mere signifier of certain philosophical position. Misreading of the image results from (...) any attempt to accurately “size up” its philosophical implication by measuring it quantitatively against a spectrum of positions and values. To see only the superficial “inconsistencies” in Zhuangzi’s argument and to read the wind under the Peng’s wings as a handicap that it needs to overcome in order to embark on its “free and easy wandering” is, in the name of logic and “consistency,” to ignore the big picture Zhuangzi presents. (shrink)

ABSTRACTThe ‘dream of the butterfly,’ which seals the second chapter of the Zhuangzi, is often interpreted as undergirded by the bipolarity of dreaming and awakening or by the elusive interchange of identities between Zhuangzi and the butterfly, dreamer and dreamed. In this paper I argue that the underlying structure of the story may be better interpreted as exhibiting not two, but three stages of development, consistently echoing other tripartite parables in the Zhuangzi. In my reinterpretation I rely on the phenomenology (...) of dreams proposed by the Spanish philosopher María Zambrano, which distinguishes among three states: the primal dream, characterized by atemporality and wholeness; wakefulness, characterized by temporality and analytic thinking; and the creative dream, in which reality discloses itself as a meaningful, holistic unity. I suggest that Zhuangzi’s parable describes a similar self-transformative threefold process culminating in the joyous freedom of a shifting multifaceted subjectivity centered in the timeless pivot of the Dao. (shrink)

China is moving from a centralized to a market economy to bring about efficiency in its economy and to form a business partnership with the West. With its reform adopting an open-door policy, there may be a need to assure its partners in the western world that appropriate steps would be taken to develop and foster a business culture with which the western countries and the Chinese businesses can work. The present study attempted to find whether there has been a (...) change in business ethical culture, accounting system and practice in the Chinese business between 1978 and the present, and the degree of similarity in the Chinese ethics and guidelines compared to Western ethics and guidelines. The result of the study has been analyzed from an institutional perspective to explore institutional change. The result showed that there is general growing support of Chinese management toward change in business ethical culture and practice. It was observed that there was not much similarity in the documents used for ethical guidance and control with those of the West. The findings of the paper are expected to be relevant to international investors and executives interested in investing or working in China. (shrink)