An Introduction to Daoist Thought: Action, Language, and by Eske Møllgaard

April 3, 2017 | Other Eastern Religions Sacred Texts | By admin | 0 Comments

By Eske Møllgaard

This is often the 1st paintings to be had in English which addresses Zhuangzi’s concept as a complete. It provides an interpretation of the Zhuangzi, a booklet in thirty-three chapters that's the most crucial number of Daoist texts in early China. the writer introduces a posh studying that indicates the cohesion of Zhuangzi’s proposal, particularly in his perspectives of motion, language, and ethics. by means of addressing methodological questions that come up in interpreting Zhuangzi, a hermeneutics is built which makes knowing Zhuangzi’s non secular proposal attainable. A theoretical contribution to comparative philosophy and the cross-cultural research of spiritual traditions, the e-book serves as an advent to Daoism for graduate scholars in faith, philosophy, and East Asian stories.

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Additional resources for An Introduction to Daoist Thought: Action, Language, and Ethics in Zhuangzi (Routledge Studies in Asian Religion and Philosophy)

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ZHUANGZI’S FUNDAMENTAL FIGURES OF THOUGHT Furthermore, the human heart-and-mind (xin ) has become mechanical, swift and deadly in its judgments, and right (shi ) and wrong ( fei ) fly from it like arrows from the crossbow trigger. Such mechanical heartsand-minds, says Zhuangzi, decline day by day, until they can hardly be made to recover life (2/11–13). In the view of Zhuangzi, human life is a dream. We think that we are awake and with dense, stubborn confidence we say: “Ah, there is a ruler! ” (2/83).

The theory of warfare therefore went far beyond its proper field and, as Jullien writes, “projected its form of rationalization on reality as a whole” (1995: 25). This is particularly evident in the writings of Sunzi (fourth century ), who explains that the ideal military commander never takes a fixed position but flexibly responds to the movements of the enemy, just like the changes of day and night and the seasons follow the logic of nature. This flexibility assures that the dynamism of the situation works to the commander’s advantage.

The Legalists call for “a regime based on invariant laws and manipulative ‘techniques’ ” (Lewis 1999: 71), and they promote “a vision of society in which ‘objective’ mechanisms of ‘behavioral’ control become automatic instruments for achieving well-defined sociopolitical goals” (Schwartz 1985: 328). The ultimate goal is the wealth and power of the state, and the Legalists laid the theoretical foundation for “the all-powerful Chinese state,” which, as John King Fairbank writes, is “the greatest of all China’s technological-social achievements” (1985: vi).

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