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The Unskilled Zhuangzi: Big and Useless and Not So Good at Catching Rats

Eric Schwitzgebel

In Karyn Lai & Wai Wai Chiu (eds.), Skill and Mastery Philosophical Stories from the Zhuangzi. London: Rowman and Littlefield International. pp. 101-110 (2019)

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Wuwei and flow: Comparative reflections on spirituality, transcendence, and skill in the zhuangzi.Nathaniel F. Barrett - 2011 - Philosophy East and West 61 (4):679-706.details One of the many senses of the word spirituality—surely one of the vaguest words in the modern English language—is that of a special quality of life, a sublime fulfillment that somehow transcends the vicissitudes of fortune. According to this sense, spiritual people experience life as having such abundance of value or meaning that they can endure great hardship and tragedy without coming to despair. This abiding fullness and the equanimity it provides are perhaps the greatest prize of the spiritual life.Spiritual (...) Download Export citation Bookmark 14 citations
Death, Self, and Oneness in the Incomprehensible Zhuangzi.Eric Schwitzgebel - 2018 - In Philip J. Ivanhoe, Owen Flanagan, Victoria S. Harrison, Hagop Sarkissian & Eric Schwitzgebel (eds.), The Oneness Hypothesis: Beyond the Boundary of Self. New York, NY, USA: Columbia University Press.details The ancient Chinese philosopher Zhuangzi defies coherent interpretation. This is an inextricable part of the beauty and power of his work. The text – by which I mean the “Inner Chapters” of the text traditionally attributed to him, the authentic core of the book – is incomprehensible as a whole. It consists of shards, in a distinctive voice – a voice distinctive enough that its absence is plain in most or all of the “Outer” and “Miscellaneous” Chapters, and which I (...) Download Export citation Bookmark 2 citations
Wandering the Way: A Eudaimonistic Approach to the Zhuāngzǐ.Chris Fraser - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):541-565.details The paper develops a eudaimonistic reading of the Zhuāngzǐ 莊子 on which the characteristic feature of a well-lived life is the exercise of dé 德 in a general mode of activity labeled yóu 遊 . I argue that the Zhuāngzǐ presents a second-order conception of agents’ flourishing in which the life of dé is not devoted to predetermined substantive ends or activities with a specific substantive content. Rather, it is marked by a distinctive manner of activity and certain characteristic attitudes. (...) Download Export citation Bookmark 25 citations

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