Zhuangzi
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Umiejscowienie
Sen o motylu i względność wszystkich perspektyw: wolność w spontanicznej harmonii z Dao.
Kluczowe idee
- Sen o motylu
- Perspektywizm
- Spontaniczność
Wpływ
Pod wpływem 1
Laozi
pod wpływem sporne ✓
Whether the Laozi predates the Zhuangzi is disputed; the Zhuangzi tells stories of Lao Dan, including his funeral in the Inner Chapters, and praises him in ‘Tianxia’. Zhuangzi, “Yangsheng zhu”, “Tianxia”; SEP “Zhuangzi”; SEP “Laozi”
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Laozi › postać legendarna
Wpływ na 3
Guo Xiang
wpływ na
Guo Xiang’s commentary read the Zhuangzi as teaching that each thing arises of itself, and his 33-chapter edition is the received text; he reportedly drew on Xiang Xiu. Guo Xiang, Zhuangzi zhu; Liu Yiqing, Shishuo xinyu; B. Ziporyn, The Penumbra Unbound (2003); SEP “Neo-Daoism”
Źródło: szkic AI
Guo Xiang › ok. 252–312
Martin Buber
wpływ na
Buber published a German selection of Zhuangzi’s speeches and parables (1910) with an afterword on “the teaching of the Tao” – from the years of his early mysticism, before I and Thou (1923). M. Buber, Reden und Gleichnisse des Tschuang-Tse (Leipzig 1910), afterword “Die Lehre vom Tao”
Źródło: szkic AI
Martin Buber › 1878–1965
Martin Heidegger
wpływ na
At a gathering in Bremen in October 1930, after his lecture “On the Essence of Truth”, Heidegger read aloud Zhuangzi’s story of the joy of the fishes from Buber’s translation; the “Evening Conversation” of 8 May 1945 in his Country Path Conversations turns on Zhuangzi’s dialogue with Huizi on the use of the useless. H. W. Petzet, Auf einen Stern zugehen (1983); Heidegger, Feldweg-Gespräche (1944/45, GA 77); G. Parkes (ed.), Heidegger and Asian Thought (1987)
Źródło: szkic AI
Martin Heidegger › 1889–1976
Krytyka
Krytykuje 3
Konfucjusz
krytykuje
The Zhuangzi mocks Confucian ‘benevolence and righteousness’ as fetters on spontaneous nature, often by having Confucius himself voice Daoist insights (chs. 4, 6, 14). Zhuangzi, chs. 4, 6, 14; SEP “Zhuangzi”
Źródło: szkic AI
Konfucjusz › według tradycji 551–479 p.n.e.
Mo Di
krytykuje
The Zhuangzi treats the Confucian–Mohist quarrels over ‘right and wrong’ as bound to perspective (ch. 2) and judges Mozi’s austerity too harsh for human nature (ch. 33). Zhuangzi, ch. 2 ‘Qiwulun’, ch. 33 ‘Tianxia’; SEP “Zhuangzi”
Źródło: szkic AI
Mo Di › ok. 470–391 p.n.e.
Hui Shi
krytykuje
The Zhuangzi shows Zhuangzi needling his friend Hui Shi’s logic-chopping (the joy of fish, ch. 17); its last chapter regrets that Hui Shi wasted his gifts. Zhuangzi, ch. 17 ‘Qiushui’, ch. 33 ‘Tianxia’; SEP “Zhuangzi”
Źródło: szkic AI
Hui Shi › ok. 370–310 p.n.e.
Dzieła
- ok. 290 p.n.e.Zhuangzi
Przypowieści od snu o motylu po kucharza Dinga: wolność w Dao.
Stanowisko
Zhuangzi is, with Laozi, the founding figure of Daoism, but his style is playful, paradoxical and full of stories. He questioned the certainty of every viewpoint: in the famous butterfly dream he wonders whether he is Zhuangzi who dreamed he was a butterfly, or a butterfly dreaming that it is Zhuangzi. Distinctions such as right and wrong, useful and useless depend on perspective. Instead of fixed doctrines he recommends spontaneous harmony with the Dao, like Cook Ding, who carves an ox effortlessly by following its natural joints. Even death is part of nature’s transformations and need not be feared.
Życie i kontekst
Zhuangzi (Zhuang Zhou) lived in the fourth century BCE in the state of Song and, according to the historian Sima Qian, held a minor post at a lacquer garden. He is said to have turned down an offer to become a chief minister, preferring freedom to office. The book named after him combines his own “inner chapters” with later material.
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