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This essay develops a comparison between the Stoic and Daoist theories of emotions in order to provide a new interpretation of the emotional life of the wise person according to the Daoist classic Zhuangzi 莊子, and to shed light on larger divergences between the Greco-Roman and Chinese intellectual traditions. The core argument is that both Zhuangzi and the Stoics believed that there is a peculiar kind of emotional responses that emerge by themselves and are therefore wholly natural, since they do (...) |
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This article is one of the author’s serial writings to assimilate Ricoeur’s three-fold ethical investigation into various areas of human acts of forgetting, including 1) the therapeutic or patholog... |
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You 遊 is a crucial term for understanding the Zhuangzi . Translated as “play,” “free play,” and “wandering,” it is usually defined as an ideal, playful Zhuangzian way of being. There are two problems with this definition. The first is logical: the Zhuangzi cannot consistently recommend playfulness as an ideal, since doing so vitiates the essence of you —it becomes an ethical imperative instead of an activity freely undertaken for its own sake. The second problem is performative: arguments for playful (...) |
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This article investigates Michael Slote’s call for rebalancing Western moral philosophy by using Chinese philosophy, especially Confucianism, as a form of moral sentimentalism. I agree with the need for a correction of the over reliance on reason in Western moral philosophy, but I reject the rational/sentimental dichotomy and focus on the importance of the will. I make use of the important contribution made by Daoism and the conduct concept of wu-wei 無為. I explain the use of wu-wei in Daoist texts (...) |
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Critical readers can reasonably judge Zhuangzi’s 莊子 notion of wuwei 無爲 to offer a persuasive reply to Xunzi’s objection to Zhuangzi’s emphasis on living naturally, in light of recent theories of action. For Zhuangzi, self-cultivation is possible only when individuals attune themselves to the processes inherent in nature . Daoist wuwei depends crucially on two descriptive claims that Zhuangzi endorses and Xunzi rejects. The first claim, backed by Dreyfus’ theory of skill acquisition, is that views of self-cultivation which rely on (...) |
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To date, there have been few attempts to compare the thought of Confucius and Kierkegaard, and these few attempts have focused on the contrast between Kierkegaard’s stress on the individual and Confucius’s emphasis on the social aspect of human existence. In this article, I point instead to substantial agreement between the analyses of ethical existence offered by Confucius and two of Kierkegaard’s pseudonymous figures, Judge William of Either/Or and Johannes Climacus of The Concluding Unscientific Postscript . I seek to use (...) |
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We are pleased to provide two explorations on the topic of dialogue in Chinese philosophy. In this paper, we consider the educational and theoretical dialogues in China resulting from the encounter... |
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Playfulness and humor are often recognized as key components of the Zhuangzi. Despite this, the text itself is rarely read in a playful or humorous manner. It is commonly treated, even in its most... |
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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 (...) |
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The seventh chapter of the Zhuangzi 莊子 contains a narrative about Liezi 列子, his teacher Huzi 壺子, and a physiognomist named Jixian 季咸. Traditionally, the story has been read as a didactic tale about how to become a true Daoist sage or as an illustration of attaining spiritual perfection. This essay will argue for an alternative reading of the story as a humorous parody about failed sages, and, at the same time, as an illustration of the benefits of a playful (...) |
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