Classical Daoism, Misc

This paper contributes to the emerging field of comparative metaethics by placing the thought of the Neo-Daoist, Guo Xiang 郭象, within the taxonomy of contemporary metaethics in order to offer two novel views: nonassertive moral abolitionism and reactionary moral fictionalism. These views help answer the ‘now what?’ question that arises for moral error theorists after they come to believe that all moral judgments are false. The views also assist in the understanding of Guo’s attempt to combine Daoism and Confucianism through (...) his synthesis of ziran 自然 and mingjiao 名教, spontaneity and morality. The paper defends the claims that Guo was a proto-error theorist and used a distinct criterion to answer the ‘now what?’ question. With this criterion, Guo recommends morality’s quiet abolition along with the reservation of occasionally implementing a passive and reactive pretense performance of moral speech-acts when socially required. (shrink)

摘要：萨特、海德格尔为代表的存在主义，以“存在先于本质”为核心命题构建的理论体 系，直面“上帝之死”后的西方价值真空，却因囿于时空内单一存在维度与个体主义认知 框架，彻底否定人类存在的先天本质与客观意义锚点，最终陷入“个体自由与意义根基 割裂”的虚无困境。西方哲学后续的宗教回归、社群主义、后现代解构等方案，或背离 世俗化内核，或消解个体主体性，或妥协于虚无本质，均无法从根本上破解这一困 境。本文以原创玄弦论为理论核心，深度融合《易经》体用不二、道家自然本体论、 宋明理学先天后天人性论等东方古典哲学精髓，突破西方时空认知与存在论桎梏，将 存在划分为时空之外先天维度与时空之内先天后天维度，构建“玄、弦、理、物”四层存 在架构；提出人类存在的本质并非“无本质的自由建构”，而是“以先天玄弦统摄后天理 物、让后天存在回归先天本真”的实践过程，人的存在意义兼具先天具足的客观性与后 天践行的能动性——其终极根基在于时空外玄弦“清净圆满、真善自然”的先天本体属 性，其落地路径则在于时空内“以理驭物、耦合弦体，实现个体本真、推动文明发展、 达成自然和谐”的后天实践。本文从本体论、存在论、实践论三重维度构建完整的存在 意义体系，彻底消解存在主义虚无困境的理论前提，证明人类存在具有先天锚定、后 天可证、普遍统一的客观意义，实现东方哲学对西方存在主义核心难题的范式性突 破，也为当代人类破解价值虚无、生存迷茫等现实问题提供全新的理论指引与实践路 径。.

摘要：大卫·休谟提出的归纳难题，是西方经验主义认识论的核心困境，其对归纳推理 逻辑必然性的质疑，使西方哲学陷入“逻辑辩护循环”与“习惯心理解释”的双重桎梏。以 卡尔纳普、波普尔、罗素为代表的西方学者，先后提出概率辩护、反归纳、实用主义 辩护等方案，却始终未能突破纯逻辑或纯经验的辩护框架，本质是割裂了规律本体与 实践验证的内在关联。本文以《易经》体用不二与道家无为而无不为思想为理论核 心，突破西方主客二分、体用割裂的认知框架，提出：归纳的本质并非静态的逻辑推 理过程，而是以“自然规律之体”与“实践验证之用”相统一为基础，“寻自然之理、顺规 律而行”的动态实践活动。归纳的合法性不在于逻辑自证，而在于“以用证体、以体定 用”的实践闭环；归纳的正确路径则是循道自然，即“无为”（不悖自然规律）与“无不 为”（顺规律而成万事），从根源上回应休谟“归纳仅是主观习惯而非客观规律”的核心质 疑。本文通过融合东方古典哲学，从本体论与实践论双维度构建归纳辩护体系，为困 扰西方哲学两百余年的归纳难题提供全新的非逻辑辩护路径，实现东方哲学在西方认 识论领域的范式突破。.

《道德经》是中国哲学史上被误解最深的经典之一。自汉代以来，主流解读多将其视 为宇宙论、政治哲学乃至神秘主义著作，认为老子旨在探讨宇宙本源、天地生成与治 国方略。本文以 “一源多元论”“玄弦论”“三相感”“各归其正” 为原创理论框架，对《道 德经》核心命题进行系统性文本还原与义理重构。研究指出：《道德经》虽大量使用道 生万物、天地、自然、谷神、玄牝等宇宙论表述，但其本质并非研究无情世界的物理 规律，而是以宇宙现象为喻，揭示人心本然之规律与修心路径。老子所言 “道法自 然”，并非道效法自然界，而是人心当遵循自身本然之理，不妄为、不执着、不违逆本 心；“无为” 并非消极不作为，而是不违背规律、不强行造作；“柔弱胜刚强” 并非物理 原理，而是心性修养与处世智慧。后世将老子的 “宇宙语言” 误读为宇宙论，混淆心性 领域与物理领域的存在层次，属于根本性方法错位。本文提出修正路径：心归心（《道 德经》本质为心性论），物归物（物理规律由科学研究），经典解读回归文本还原与义 理贯通。这一分析既还原老子本意，也为道家思想的当代转化提供方法论启示。.

This paper aims to engage in an ethical discussion of de in the Laozi and guṇa in the Bhagavad-Gītā to expand the horizon of our ethical understanding of Chinese and Indian philosophy. First, this paper will explore the different ethical levels of de and guṇa and discuss how these levels operate and are bound together. From an ethical perspective, this paper points out that de and guṇa can each be divided into two parts—higher de and lower de, and higher guṇa (...) and lower guṇa. It will further explain the ethical significance of de and guṇa, arguing that they offer a unique contribution to developing our contemporary understanding of ethics. We will also seek to discover the interplay of de and/with the dao in the Laozi and that among the three guṇas in the Gītā from the perspective of human behaviors. In the conclusion, we will provide a comparative discussion of our findings on the ethics of de and guṇa in the Laozi and the Gītā. These findings suggest that de and guṇa promote a shared philosophical outlook within their respective traditions and thereby make a contribution to post-comparative ethical approaches. (shrink)

This paper contributes to the emerging field of comparative metaethics by offering a reconstruction of the metaethical views implicit to the Daoist classic, the Laozi 老子 or Daodejing 道德經. It offers two novel views developed out of the Laozi: one-all value monism and moral trivialism. The paper proceeds by discussing Brook Ziporyn’s reading of the Laozi in terms of omnipresence and irony, and then applies his reading to moral properties like values and names (ming 名). The paper emboldens Ziporyn’s monistic (...) tendencies in order to claim that the Laozi not only treats the Dao as an omnipresent value, but also as the one value that is all values. I call this view one-all value monism. I then argue that, in terms of moral epistemology, one-all value monism entails moral trivialism, the view that all moral judgments are true. I conclude by emphasizing the therapeutic motivation for holding such apparently outrageous metaethical views. The paper thus defends the basic claim that there is a point at which Ziporyn’s omnipresence and irony become monism and true contradiction, and that further exploring the consequences of these inevitable transitions leads to the discovery of novel metaethical views. (shrink)

In this essay, I present an alternative philosophical approach to meta-curating. While the debate surrounding the meta-curating of content often centers around technology like post-digital art, I prefer to take a broader perspective and examine its ontological implications. I consider the realist or anti-realist assumptions of meta-curating through Jean Baudrillard’s concept of seduction and Giorgio Agamben’s idea of spectrality. Both simulacrum and spectrality tend to support an anti-realist approach to meta-curating where the value of the object is made fragile when (...) constantly predetermined by a superficially seductive or spectrally floating context. Against meta-curating as anti-realist, I argue that meta-curation is realist. As a case, the seductive and the spectral in Zaha Hadid’s Morpheus in Macao demonstrate that meta-curating does not completely disregard, but rather raises the question of how to establish an antifragile realism prompted by an architectural object. (shrink)

Zeami Motokiyo 世阿弥 元清 (1363–1443) gilt als Schöpfer des klassischen Nō-Theaters und war nicht nur ein herausragender Darsteller, sondern auch Autor vieler Stücke, die noch heute aufgeführt werden. Neben diesen Stücken hat Zeami aber auch theoretische Traktate zur Übungspraxis des Nō-Theaters verfasst, die über viele Jahrhunderte hinweg geheim überliefert wurden und als Anweisungen für seine Nachfolger gedacht waren. In diesen Traktaten reflektiert Zeami auf seine Kunst und stellt sie als einen Übungsweg nach buddhistischem Vorbild dar, als eine ästhetische, aber auch (...) spirituelle Praxis, einen Lebensweg (道 dō, michi), der auf die Verkörperung grundlegender Prinzipien abzielt. Im Folgenden möchte ich vor allem anhand dieser theoretischen Schriften nachvollziehen, welche Rolle der Ausdruck „von-selbst-so“ (自然 jinen, chin. zìrán) bzw. „von selbst“ (onozukara), der heutzutage als Übersetzung für den europäischen Natur-Begriff verwendet wird, in Zeamis Konzeption der leiblichen Übungspraxis spielt und dies mit Stellen aus anderen Schriften vergleichen. Zunächst werde ich aber in knapper Weise zurückverfolgen, was leibliche Praxis vor dem Hintergrund des Daoismus und des Zen-Buddhismus im Kontext der japanischen Übungswege bzw. Wegkünste bedeutet. (shrink)

It is rarely noticed that Oakeshott occasionally quotes the Zhuangzi in Rationalism in Politics. The Zhuangzi was an ancient Daoist text emphasizing the free and wandering life of someone who skillfully acts without pretension or independent purpose. Oakeshott quoted it in support of his own typically Oakeshottian conclusions. But I argue in this paper that Oakeshott misunderstood the actual force of the anecdotes to which he referred. Oakeshott used Daoist wisdom to support his practical philosophy but entirely missed that the (...) Zhuangzi was all about achieving a higher immersion in or indifference to reality, and hence was not about battling against ‘rationalism in politics’ but about transcending rationalism, irrationalism and even practice in order to achieve a higher therapeutic end. (shrink)

In this article, we reflect on our experiences teaching a PWOL course called Philosophy for Living. The course uses modules focused on different historical philosophical ways of life (Epicureanism, Stoicism, Confucianism, Existentialism, etc.) to engage students in exploring how philosophy can be a way of life and how its methods, virtues, and ideas can improve their own lives. We describe and compare our experiences with two central aspects of our approach: engagement with diversity and the use of immersive experiences and (...) assignments. In particular, we discuss how we recognize and center various forms of diversity in philosophy—cultural and gender diversity, but also diversity in how and in what forms philosophy can be done and what “philosophy as a way of life” can be. We also examine how the experimental and experiential aspects of immersive assignments promote deeper understanding and create possibilities for personal transformation. (shrink)

This chapter offers an interpretation of Roger Ames' use of the field-focus ontology, tying the topic to Daoist meditation practices.

In this paper I argue that Classical Daoist philosophy, especially Zhuangzi’s worldview, offers a unique understanding of place. For classical Daoists, existing in a place puts a creature in a position that results in a certain limited perspective. Daoist physiology, by means of meditation, teaches people to “walk both ways” (Zhuangzi 4/2/40, Watson p. 41). Walking both ways provides a new position in their placement thereby expanding peoples’ perspectives. As Laozi says, “we can know the world without going out the (...) door; we can see the way-making of nature without looking out the window …” (Laozi, 47). With the right training that activates their neurophysiology, Daoists develop the ability to take different positions to discover new perspectives regarding their place in the world. These new perspectives also allow them to gain insights into the position and perspective of other creatures and people. (shrink)

In this paper, I provide a cross-cultural comparison between the life and work of the English land- and seascape painter, J.M.W. Turner, and the conception of aesthetic experience and artisanship f...

Fictionalism is the view that the claims of a target discourse are best seen as being fictional in some way, as being expressed in some pretense manner, or as not being about the traditional posits of the discourse. The contemporary taxonomy of fictionalist views is quite elaborate. Yet, there is a version of fictionalism that has failed to develop and which corresponds to the earliest form of the view found in the history of philosophy, East and West. I call this (...) view “reactionary fictionalism.” I argue that traces of reactionary fictionalism can be found in Classical Daoism, Madhyamaka Buddhism, and Pyrrhonian Skepticism. Reactionary fictionalism is a kind of fictionalism that differs from both the hermeneutic and revolutionary kinds discussed today. Hermeneutic fictionalism says we already treat the claims of a target discourse in a fictional manner. Revolutionary fictionalism recommends we all start treating the claims of a target discourse in a fictional manner for reasons mostly of social utility. Reactionary fictionalism recommends, by contrast, that only those concerned with obtaining maximal therapeutic release from the pathology of literally asserting genuine beliefs in the claims of a target discourse should react in a pretense manner to inescapable contexts demanding the use of the claims of that discourse. I aim to show that reactionary fictionalism was a technique utilized in premodern skeptical traditions as a means for enduring one's condemnation to near‐permanent sociality. I recommend slotting reactionary fictionalism into our present taxonomy once we note that employing fictionalism can have a primarily therapeutic motivation and not merely a semantic, epistemic, or metaphysical one. (shrink)

Many ancient traditions recognise certain people as exemplars of virtue. I argue that some of these traditions incorporate a 'cosmic' mode of emulation, where certain of the qualities or aspects of the grounds or source of the world manifest, in human form, as virtues. If so, the ultimate objection of emulation is not a human being. I illustrate this with the forms of Daoist exemplarity found in the Book of Zhuangzi, and end by considering the charge that the aspiration to (...) cosmic emulation is inhumane. (shrink)

I argue that Zhuangist Daoism manifests what I label the spiritual aspiration to emulation, and then use this to challenge some of John Cottingham's attempts to confine authentic spiritual experience to theistic traditions.

In this paper, I argue that the performance stories in the Zhuangzi, and the Butcher Ding story, emphasize an activity meditation practice that places the performer in a mindfulness flow zone, leading to graceful, efficacious, selfless, spontaneous, and free action. These stories are metaphors showing the reader how to attain a meditative state of focused awareness while acting freely in a flow experience. From my perspective, these metaphors are not about developing practical or technical skills per se. My argument challenges (...) a strict instrumental reading. Although instrumental reasoning can easily lead one to focus on the pragmatic outcomes depicted in these stories (See Eno, “Cook Ding’s Dao;” Callahan, “Cook Ding’s Life;” and Robins, “Beyond Skill”), the proposed pragmatic outcomes are merely a kind of collateral result of effortless, free actions, in the flow experience. The metaphors of Butcher Ding, the Lüliang rapids swimmer, the Wheelwright Bian, the Woodcarver Qing, the cicada catcher, the naked artist and so on are used to show the reader a way to engage in free and graceful action in the flow experience. Zhuangzi is not concerned about developing labour skills. He criticizes such skills; seen below when the Butcher claims to have “… left skill behind …” (進乎技矣) (Graham, Chuang-tzu, 63), and chapter five notes that “… skill is a peddler” (工為商) (Watson, Complete, 75). (shrink)

Various esoteric traditions apply different modes of expression for the same metaphysical truths. We may name the two most known esoteric languages as ecstatic and scholastic. Early Daoist use of reverse symbolism as for metaphysical truths and its critical way of viewing formalist understanding of traditional teachings, common virtues and popular beliefs show that it applies an ecstatic language, which, being called shaṭḥ in Sufi terminology, has a detailed literature and technical description in Sufism. This article tries, after a short (...) survey of the concept of shaṭḥ in Sufism, to consider some early Daoist teachings such as wuwei, disparagement of moralism, and disparagement of rationality from an Eastern Sufi point of view regarding shaṭḥ to achieve a clearer insight into the gnostic aspects of the tradition, and to avoid certain possible misunderstanding of the teachings. (shrink)

Zhuangzi suggests that death is a transformation that we commonly and mistakenly think means the end of someone but really just marks a new phase of existence. This metaphysical thesis is presented at several points in the text as an explanation of distinctively Daoist responses to death and loss. Some take a Daoist response to death, as presented by Zhuangzi, to indicate dual perspectives on friendship and death. But I argue that the metaphysical view sketched above is consistent with a (...) unified perspective, allowing the Daoist to enjoy deep friendships without risking some potential for grief typically associated with strong attachment. However, it leaves the Daoist best suited to friendships with those who endorse the same metaphysics. Furthermore, while the grief associated with the death of a friend is somewhat mitigated, the Daoist has reason to mourn even given this thesis. (shrink)

The Primitivist (responsible for chapters 8-11 of the heterogeneous Zhuangzi) has largely been interpreted as just another exponent of the philosophy of the Laozi or Daodejing. This is a shame, because the Primitivist is an idiosyncratic thinker whose theories do not simply reiterate those found in the Laozi. In this essay, I argue that even though the Primitivist embraced some of the values of the Laozi’s brand of Daoism, (e.g. simplicity, harmony with nature, being rid of knowledge, etc.) he would (...) have censured its prescriptions; he had little faith that order could be achieved through an emphasis on minimalism, by doing nothing, or by advocating a change (or reversal) in values. Instead, the Primitivist suggests that the only way to curb the massive disorder of the late Warring States period was to purge the world of its root causes—namely, of all the artifice that kept the masses in competitive, violent strife—and suppress their reappearance. Without such a purge, the masses would be helpless to lead a natural, instinctual, pre-reflective mode of existence. By advocating such a strategy, the Primitivist seems to have membership in what must be a very exclusive group: he is a Daoist who thinks the world can only be brought into order by doing something—indeed, doing a whole lot of unpleasant, nasty things. I thus situate the Primitivist within the trend toward authoritarianism that characterized the period in which he wrote (3rd century BCE). (shrink)

Early Daoism, as articulated in the Daodejing and the Zhuangzi, indirectly addresses environmental issues by intimating a non-reductive naturalistic ethics calling on humans to be open and responsive to the specificities and interconnections of the world and environment to which they belong. "Dao" is not a substantial immanent or transcendent entity but the lived enactment of the intrinsic worth of the "myriad things" and the natural world occurring through how humans address and are addressed by them. Early Daoism potentially corrects (...) both anthropocentrism and biocentrism in environmental ethics by disclosing the things themselves in the context of the selfcultivation of life. Given increasing environmental devastation and the dominance of views, practices, and institutions reducing nature to a background and/or raw material for human activity, this "ethics of encounter" discloses the life of things as inexhaustibly more than human projects and constructs, extending ethical recognition and responsibility beyond social relations and the social self. (shrink)

van Els, Paul. "Aanvaard het lot" (Accept Fate). Review of De geschriften van Liezi: de taoïstische kunst van het relativeren, by Jan De Meyer. China Nu 34, no. 1 (2009): 46–47.

Review of Che Wah Ho's Wenzi zhuzuo niandai xinzheng.

Review of Daoist Identity. History, Lineage, and Ritual, by Livia Kohn and Harold D. Roth.

Huang-Lao is now generally regarded as a set of ideas that gained currency from the final stages of the Warring States period to well into the Han dynasty. "Huang" stands for Huangdi, the Yellow Emperor; "Lao" refers to Laozi, the "Old Master," who is traditionally regarded as the founder of Daoism. Huang-Lao is thus a combination of ideas attributed to the mythical figures of the Yellow Emperor and Laozi. What those ideas are and how they have manifested themselves in Chinese (...) history remains the subject of heated debate. (shrink)

Review of Le Wen zi à la lumière de l'histoire et de l'archéologie (The Wenzi in the Light of History and Archaeology), by Charles Le Blanc.

Review of Wenzi xinlun (New Perspectives on the Wenzi), Wenzi ziliao tansuo (Exploration of the Wenzi Materials), and Huainanzi yu Wenzi kaobian (Examination of the Huainanzi and the Wenzi), by DING Yuanzhi.

The thorny problem, which we are confronted with in translating the term of “Sein”(Being) from western Philosophy into Chinese, highlights the ambiguity, paradoxy and vagueness of the issue of Sein from a specific viewpoint. Although there is no exact equivalent in Chinese for the word of “Sein”, we use several different words to express the meanings consisted in the issue of “Sein”. By comparison we may find that what is discussed by Zhuang Zi using the terms of “Shi” and “Fei” (...) are just in a considerable degree the same issue discussed by Heidegger using the terms of “Sein” and “Dasein”. However, they gave different opinions to the issue, which show their divergence in their philosophic thinking. (shrink)

This review confirms Herman’s work as a praiseworthy contribution to East-West and comparative philosophical literature. Due credit is given to Herman for providing English readers with access to Buber’s commentary on, a personal translation of, the Chuang-Tzu; Herman’s insight into the later influence of I and Thou on Buber’s understanding of Chuang-Tzu and Taoism is also appropriately commended. In latter half of this review, constructive criticisms of Herman’s work are put forward, such as formatting inconsistencies, a tendency toward verbosity and (...) jargon, and a neglect of seemingly important hermeneutical issues. Such issues, seemingly substantive but neglected by Herman, are the influence of Buber’s prior familiarity with Hasidic teachings on his encounter with Chuang-Tzu, as well as the prevalence of Hasidic and Taoist thought in Buber’s conception of good and evil. (shrink)

Being a widely translated piece of work, the Daodejing becomes vulnerable to 'translation errors', which fail to bring across the nuances in certain parts of the text. This thus leads to the existing argument that the Daodejing seems to portray some form of linguistic skepticism, through the presence of differing interpretations of the Dao and the moral truth of wuwei (无为) (non-action). Furthermore, given that the text is widely used as a moral guide, there is a problem. It now seems (...) that the text perpetuates moral skepticism as well. In this paper, I analyse the question of whether linguistic skepticism in the Daodejing does bring about moral skepticism, and argue that it is the case; that moral skepticism does indeed follow from linguistic skepticism. The hope through this discussion is to call for a universal address of the presence of linguistic skepticism in the Daodejing and how it perpetuates moral skepticism, for this topic is still rather novel in the community, and open up further discussion. (shrink)

Xinxue （The philosophy of mind） founded by ancient Chinese philosopher Wang Yangming of the Ming Dynasty for over 700 years. Its ideas have deeply influenced East Asian countries such as China, Japan, and Korea in the field of social philosophy, and even indirectly promoted Japan's Meiji Restoration movement. At the same time, scholars from all over the world have conducted numerous studies and explorations on it, but overall, there is a lack of systematic exploration and research on it. This article (...) starts with the concept of a system, combines the content of Xinxue and integrates it into a complete, logical, and comprehensive system of Xinxue. (shrink)