Roth, Harold D. 1991. Legge, James, trans. Huizi, aka Hui Shi, was a representative of the School of Names. I used them as water containers, but they were so heavy that I couldn't lift them. Dordrecht: Springer. 21Van Norden makes the following comment on this story as it relates to an overarching theme we see in Zhuangzi about freeing the mind: By stressing flexible responsiveness to particular contexts, Zhuangzi encourages us to think in creative and nontraditional ways. Some of these purposes include helping us to: 1)better understand a concept by artificially constructing a scenario that makes certain features more salient 2) think about where we stand on a specific issue 3) consider alternative perspectives in a given situation and 4) see in what way a philosophers many thoughts could be made coherent or reasonable. What he doesnt realize is that it is his own potential which he is smashing. 2010. Huizi said to Zhuangzi, The King of Wei gave me the seed of a great gourd. Chuangtse . In fact, in Zhuangzis case, the featured voices are often non-human. The Complete Works of Chuang Tzu. The Writings of Kwang-Tze. volume20,pages 133148 (2021)Cite this article. endobj vres De Tchoang-Tzeu. Or in Jacksons case, why couldnt he just have stated that there are things about our experience of color that cannot be learned through propositions in science? ______. stream 2015. Once a conclusion has been reached, the presupposer in question rejects all evidence which contradicts his premises. Registered in England & Wales No. Zhuangzi. Do computers understand things the way humans do? Price excludes VAT (USA) Dschuang-Dsi. WebAnother storyHuizi and Zhuangzi about gourds starts when the king of Weis large gourdgives Huizi gourd seeds. The Zhuangist Views on Emotions. Asian Philosophy 28.1: 5567. Being in the forest industry, I know that a crooked tree is not suitable for making standard commodity lumber products, but it can make high quality decorative products which feature its natural beauty and individuality. School of Philosophy, Renmin University of China (Zhe-xue-yuan), Av. 2016. We are less interested in the person offering up the thought experiment or in figuring out how it relates to other things that person has written. A Complete Translation of the Zhuangzi [in modern Chinese] . Zhuangzi and the Happy Fish Dialogue. Step 2: Check your email inbox & spam folder for a verification letter to complete the process (This is to ensure your email is valid). Zhuang Zi and the Education of the Emotions. Comparative Philosophy 9.1: 3246. New York: Seven Bridges Press. Napoli: Universit degli Studie di Napoli LOrientale.. But one gained territory while the others never escaped bleaching silk because what they used it for was different. Chai, David. Lynn, Richard John. Our text offers three additional examples: Nie Ques conversation with Wang Ni; Huizi and Zhuangzi about gourds; the story of Cook Ding (sometimes called Butcher Ding); and the story of Wheelwright Pian. This is a preview of subscription content, access via your institution. 8One hallmark of thought experiments is that they involve stretching ones imagination for a time in order to imagine either an unusual human, an unusual situation, or both. Even though the lessons are in story form, that doesnt mean that they are easy to decipher. Cheng, Anne. In The Sacred Books of the East, edited by F. Max Mller. Albany: State University of New York Press. Indianapolis: Hackett. One could, for example, think here of Zhuangzis famous butterfly dream that concludes chapter 2 of the Zhuangzi or of his testimony about his reaction to his wifes death in chapter 18. Beijing : Zhonghua Shuju . Thats what it means to construct for oneself a fictional intellectual opponent with which to spar. Wieger, Lon, trans. Sorensen, R., 1992, Thought Experiments, New York, Oxford University Press. Tax calculation will be finalised during checkout. Theory of Non-Emotion in the Zhuangzi and Its Connection to Wei-Jin Poetry. Journal of Chinese Philosophy 40.2: 340354. Ziporyn, Brook, trans. New York: Bantam Books. If he turns my buttocks into wheels and my spirit into a horse, Ill climb aboard. What is he trying to do? In Readings in Classical Chinese Philosophy, edited by Philip J. Ivanhoe and Bryan W. Van Norden. Les fondements philosophiques de la rhtorique chez les sophistes grecs et chez les sophiste chinois. 2004. Chuang Tzu. 2015. 2009. Daoism: Laozi and Zhuangzi. In World Philosophy, edited by Jay L. Garfield and William Edelglass. Huizi and Zhuangzi about gourds; the story of Cook Ding (sometimes called Butcher Ding); and the story of Wheelwright Pian. ______. Wang, Rongpei, trans. In Dao Companion to the Philosophy of the Zhuangzi, edited by Kim-chong Chong and Kai-Yuan Cheng. He points out that imaginary cases reveal moral principles to us which we can then use to determine our attitude in a new case10, and this can be especially useful when something about certain features of real cases distracts us from what is actually morally important. had a gourd of over a hundred pounds. ______. WebHuizi and Zhuangzi. Although many of the anecdotes in the Zhuangzi would fail to count as good thought experiments, the very reasons they fail might be exactly what Zhuangzi intends in order to promote philosophical reflection and wonder. I know it by standing here on the bridge of the River Hao.. Zhuangzi: The Inner Chapters. We do see that philosophers use the thought experiments to align themselves with particular positions (e.g., non-physicalism, utilitarianism, weak artificial intelligence, etc.) The difference is all in how the thing is used. 1985. The maker of things is really knotting me up.Master Sacrifice said, Do you dislike it?He said, Not at all. Wieger, Lon, trans. Zhuangzi is a master storyteller and he uses that talent to teach important moral and philosophical lessons. Change). 2011. Because my conclusion follows logically, my premises must also be correct; therefore, evidence which contradicts my premises must be false; therefore my premises must be true; and therefore my conclusion also must be correct.. Even though the lessons are in story form, that doesnt mean that they are easy to decipher. Paris: Les belles lettres. Most scholars have understood qing in this exchange as referring to feelings or emotions. We take issue with such readings. Feeling in Zhuangzi: From Joy to Serenity. In Expressions of States of Mind in Asia, edited by Paolo Santangelo. Zhuangzi. Levi, Jean, trans. With Zhuangzi, on the other hand, the people, animals and objects that defy reality do not necessarily teach us something about a reality of our own lives, except perhaps the idea that we are often limited by those realities. Thats what fish really enjoy!. Chuang-Tzu. Si, L , trans. Albany: State University of New York Press. The Tradition of Emotive Writing in the Zhuangzi and Its Echoes in Later Generations. Frontiers of Philosophy in China 10.3: 340352. He believes he knows what a gourd is capable of and useful for; and therefore, he believes that his conclusion about his great gourd is correct; therefore, he believes that his trials (filling it, cutting it into a dipper, etc.) He accomplishes this through something reminiscent of a Socratic Dialogue. What happens if we take Mary out of her black and white bubble and show her a red tomato? First, we demonstrate that, while Huizi probably understands qing as something like feelings or emotions, Zhuangzis view is that having qing is connected One effect of this is encouraging the reader to think outside the box and see things from various perspectives. Zhuangzis Doctrine of No-Emotion (pre-production draft). ______. Imaginations wander through a world of Zhuangzis human and non-human characters, but unlike with the Western thought experiments, bringing back observations of such people and situations with the express purpose of better helping and understanding our own lives is not necessarily the point. Huizi destroys is because it is worthless to him but Zhuangzi gets mad and says that he could have used it Now had I used this for holding liquids, it would have been too heavy to lift; and had I cut it in half for ladles, the ladles would have been too flat for such purpose. Oxford: Oxford University Press. https://scholarworks.iu.edu/dspace/handle/2022/23427 (last accessed on November 27, 2020). The video below (Flight from the Shadow) is an example of the type of teaching he engaged in. By utilizing modern logical analysis tools, this study reveals what and how the propositions and inferences contained in the language of the debate are articulated accurately and strictly. WebThe Asian master of wit and storytelling is the Daoist, Zhuangzi (sometimes spelled Chuang-Tzu). Chong, Kim-chong. Different disciplines have their different tools for doing so. 2013. Register a free Taylor & Francis Online account today to boost your research and gain these benefits: An International Journal of the Philosophical Traditions of the East, A logical analysis of the debate on Hao River, Department of Philosophy, East China Normal University, Shanghai, China, /doi/full/10.1080/09552367.2022.2108108?needAccess=true. 29I will end with one of my favorite passages in the Zhuangzi, from chapter 26 in which he writes, a trap is for fish: when youve got the fish, you can forget the trap. On my reading, Zhuangzis 20Zhuangzi here seems to be criticizing Huizi for not being creative enough, for being limited in his understanding of the varying uses something can have. Part of Springer Nature. Hansen, Chad. In comparing the features of Western thought experiments to fables from Zhuangzi, we will see that although Zhuangzis stories would likely fail to be considered good philosophical thought experiments (according to the Western tradition), the very thing that makes them fail is arguably what allows the writings of Zhuangzi to continue to inspire philosophical reflection and dialogue. 2003. volume20,pages 133148 (2021)Cite this article. Ma, L., van Brakel, J. Revisiting the Exchange between Zhuangzi and Huizi on Qing. Ironic, then, that our representative of logic, logician Huizi, is not capable of such creativity. Napoli: Universit degli Studie di Napoli LOrientale.. He . Indianapolis: Hackett. Qing (Emotions) in Pre-Buddhist Chinese Thought. In Emotions in Asian Thought: A Dialogue in Comparative Philosophy, edited by Joel Marks and Roger T. Ames. And my neck bones point to Heaven. But though his yin and yang qi were fouled, in his mind there was nothing the matter. Oxford: Oxford University Press. Van Norden, B., Ivanhoe, P., 2005, Readings in Classical Chinese Philosophy, Indianapolis, Hackett Publishing Company. 2018. Emotions That Do Not Move: Zhuangzi and Stoics on Self-Emerging Feelings. Dao: A Journal of Comparative Philosophy 14.4: 521544. How extraordinary of the maker of things to knot me up like this. Fraser, Chris. I split them into ladles but they were too big to dip into anything. Emotions That Do Not Move: Zhuangzi and Stoics on Self-Emerging Feelings. Dao: A Journal of Comparative Philosophy 14.4: 521544. 1981/2001. - 95.111.234.200. Les vres de Matre Tchouang. I filled them with water but they werent sturdy enough to hold it. https://www.academia.edu/35172330/Zhuangzis_Doctrine_of_No_Emotions_forthcoming_in_Dao_Companion_to_the_Philosophy_of_the_Zhuangzi_Kim_Chong_Chong_and_Kai_Yuan_Cheng_eds_final_draft (last accessed on October 12, 2020). Guo, Xiang , and Cheng Xuanying , annot. <> Chuang-Tzu: The Inner Chapters. Wilhelm, Richard, trans. This frees the mind to see the value of the Daoist way of life. 27In comparison, Zhuangzis stories arguably fail as good thought experiments because there often isnt a clear question being asked, nor is it always evident what position Zhuangzi is trying to advance, what distinctions or aspects of the story he thinks are important, etc. Master Chariot is one of many characters Zhuangzi discusses who is odd, for lack of a better word, and perhaps Zhuangzi would like us to see that Master Chariot, as well as other unique characters in our communities, are people who still have a voice and should be paid attention to because they may have important things to say about living naturally and freely. 2010. Jena: Diederichs. 2004. This article was supported by National Social Sciences Funding (Major Program) of China [Grant No. The lack of full clarity and explanation is precisely what invites and allows the observer to make something out of the work for herself and thus arguably makes the piece, or whatever is taken from it, more memorable. Feng, Youlan, trans. This is the necessary humility for one to overcome his arrogance. https://doi.org/10.1007/s11712-020-09765-6, DOI: https://doi.org/10.1007/s11712-020-09765-6. 2003. Paris: ditions de lencyclopdie des nuisances. Provided by the Springer Nature SharedIt content-sharing initiative, Over 10 million scientific documents at your fingertips, Not logged in 2004. Commentary and Subcommentary on the Zhuangzi . 2019. At other times, he presents a story and just leaves it more up to the reader to interpret. He lives an unexamined life and is thereby ignorant of his own ignorance. Were There Inner Chapters in the Warring States? Wilhelm, Richard, trans. For example, Nozick claims that no one would actually plug into his Experience Machine for life, and he uses this to argue that there is something wrong with utilitarianism, the view which states that all we should care about is maximizing pleasure. 9One answer could be that sometimes the position that the philosopher wants to advance is easier to see in a contrived (even if rare or humanly impossible) situation than in an actual case. 12With Western thought experiments often the goal is to bring us back to a truth or situation about human life. https://doi.org/10.1007/s11712-020-09765-6, https://www.academia.edu/35172330/Zhuangzis_Doctrine_of_No_Emotions_forthcoming_in_Dao_Companion_to_the_Philosophy_of_the_Zhuangzi_Kim_Chong_Chong_and_Kai_Yuan_Cheng_eds_final_draft, https://scholarworks.iu.edu/dspace/handle/2022/23427, http://www.terebess.hu/english/chuang.html. He is sabotaging the very tools he might have used to explore his unconscious self and discover something useful. You . We show that these peaceful attitudes are associated with the idea of wuwei in the Zhuangzi. Huizi and Zhuangzi about gourds; the story of Cook Ding (sometimes called Butcher Ding); and the story of Wheelwright Pian. 2003. Leiden: Brill. What a habit, to obliterate possibility and potential in the mind out of bitterness and arrogance. Early Confucian Perspectives on Emotions. In Dao Companion to Classical Confucian Philosophy, edited by Vincent Shen. With Zhuangzi, however, its not clear that understanding his stories is supposed to lead us back to some aspect of human life. But for the purposes of this paper, lets be charitable going forward and assume that there is some positive value in using thought experiments or made-up characters and stories as vehicles to raise questions or make a point. Even though the lessons are in story form, that doesnt mean that they are easy to decipher. 2009. Qin, Xuqing , and Sun Yongchang , trans. Wandering on the Way. Emotions and Genuineness in Chinese Native Thinking: A Response to Graham and Hansen ():. Journal of Beijing Youth Politics College 14.1: 4852.