A glimpse is provided into the Zhuangzi (Master Zhuang) commentary of Fang Yizhi (1611–1671), Yaodi pao Zhuang (Monk Yaodi Distills the Essence of the Zhuangzi), by providing the first translation of all the remarks on the famous butterfly story from the end of the “Qiwulun” (Discourse on Equalizing Things) chapter. The bricolage (pinzhuang) structure of Fang’s text, with layer upon layer of intertextuality (huwenxing), is preserved throughout, thereby giving insights into the structure as well as the content of the text.

The present article addresses two lingering questions in the interpretation of the Zhuangzi 莊子—(a) How can one reconcile the scepticism of the Zhuangzi with its positive project(s)? and (b) Who can become a sagely person? The questions are addressed with reference to aspects of William James’ accounts of the ethics and psychology of belief.

One of the most beloved passages in the Zhuang-Zi text is a dialogue between Hui Zi and Zhuang Zi at the end of the “Qiu-shui” chapter. While this is one of many vignettes involving Hui Zi and Zhuang Zi in the text, this particular vignette has recently drawn attention in Chinese and comparative philosophy circles. The most basic question concerning these studies is whether or not the passage represents a substantial philosophical dispute, or instead idle chitchat between two friends. This (...) vignette has not only received much attention as of late, but commentators from at least Guo Xiang onward have taken the conversation as substantial rather than merely charming. Of the traditional readings that take the passage as substantial, there are two main strategies for taking Zhuang Zi as “winning” a substantial dispute: One that argues Zhuang Zi is undermining Hui Zi’s position without offering a positive position, and another that argues that Zhuang Zi is undermining Hui Zi’s position by offering a positive position. Guo Xiang’s “official commentary” is paradigmatic of the first “negative” strategy, while Wang Fuzhi’s reading is paradigmatic of the second “positive” strategy. The goal in the present article is to present these two strategies for reading the passage by translating and analyzing Guo’s and Wang’s annotations, thereby showing how the passage might be and has been taken as more than frivolous chitchat. (shrink)

To advance our understanding of both the Book of Zhuāngzǐ 莊子 (c. fourth to third century BCE) and Qián Mù 錢穆 (1895–1990)’s Zhuāngzǐ studies 莊學, I aim to squarely face one of the more obscure passages in the former with recourse to an explanation from the latter. The passage in question is that from the second chapter beginning with the claim ‘there is a beginning’ (有始也者) and culminating with the claim that ‘there has not yet begun to be a “there (...) has not yet begun to be nothing”’ (有未始有夫未始有無也者). I hope to show that Qián offers a compelling and novel interpretation of this difficult passage worthy of our consideration. (shrink)