Chuang Tzu. Introduction and Preface.
The final chapter of the Chuang Tzu, number 33, is a very valuable and rather unique summation and overview of all the different Chinese philosophers and schools, including Chuang Tzu himself. Like most of the later chapters of Chuang Tzu, it is almost certainly not written by him since he himself is one of the philosophers discussed. It provides a perfect introduction to the work. Here's the Chuang Tzu's own thoughts on Chuang Tzu and his book:
"Chuang Tzu became an enthusiastic follower of Tao. In strange terms, in bold words, in far-reaching language, he gave free play to his thoughts, without following any particular school or committing himself to any particular line."
"He looked on the world as so sunk in corruption that it was impossible to speak gravely. Therefore he employed 'goblet words' which apply in various directions; he based his statements upon weighty authority in order to inspire confidence; and he put words in other people's mouths in order to secure breadth."
"In accord with the spirit of the universe, he was at peace with all creation. He judged not the rights and wrongs of mankind, and thus lived quietly in his generation. Although his book is an extraordinary production, it is plausible and harmless enough. Although the style is most irregular, it is at the same time ingenious and attractive."
"As a thinker, he is endlessly suggestive. Above, he roams with god. Below, he consorts with those who are byeond the pale of life and death, who deny a beginning and an end. In relation to the root, he speaks on a grand and extensive scale. In relation to Tao, he establishes a harmony between man and the higher powers. Nevertheless, he yields to the modifications of existence and responds to the exigencies of environment. His arguments are inexhaustible, and never illogical. He is far-reaching, mysterious, and not to be fully explored."
Chuang-tzu is the prototype for all philosophical schools which challenge the mainstream desire for structure and order by suggesting that balance and harmony are not what they may appear to be; and certainly not necessarily ends in themselves. In this way he is the predecessor and godfather of all the modern philosophical schools, from Zen to Dada to punk, which challenge the structured perspective and attempt to cope with the absurdity of the universe by accepting it as it is, without reservation. And like many of his modern heirs he uses humor and a light-touch to approach very serious and deep subjects.
The final chapter of the Chuang Tzu, number 33, is a very valuable and rather unique summation and overview of all the different Chinese philosophers and schools, including Chuang Tzu himself. Like most of the later chapters of Chuang Tzu, it is almost certainly not written by him since he himself is one of the philosophers discussed. It provides a perfect introduction to the work. Here's the Chuang Tzu's own thoughts on Chuang Tzu and his book:
"Chuang Tzu became an enthusiastic follower of Tao. In strange terms, in bold words, in far-reaching language, he gave free play to his thoughts, without following any particular school or committing himself to any particular line."
"He looked on the world as so sunk in corruption that it was impossible to speak gravely. Therefore he employed 'goblet words' which apply in various directions; he based his statements upon weighty authority in order to inspire confidence; and he put words in other people's mouths in order to secure breadth."
"In accord with the spirit of the universe, he was at peace with all creation. He judged not the rights and wrongs of mankind, and thus lived quietly in his generation. Although his book is an extraordinary production, it is plausible and harmless enough. Although the style is most irregular, it is at the same time ingenious and attractive."
"As a thinker, he is endlessly suggestive. Above, he roams with god. Below, he consorts with those who are byeond the pale of life and death, who deny a beginning and an end. In relation to the root, he speaks on a grand and extensive scale. In relation to Tao, he establishes a harmony between man and the higher powers. Nevertheless, he yields to the modifications of existence and responds to the exigencies of environment. His arguments are inexhaustible, and never illogical. He is far-reaching, mysterious, and not to be fully explored."
Chuang-tzu is the prototype for all philosophical schools which challenge the mainstream desire for structure and order by suggesting that balance and harmony are not what they may appear to be; and certainly not necessarily ends in themselves. In this way he is the predecessor and godfather of all the modern philosophical schools, from Zen to Dada to punk, which challenge the structured perspective and attempt to cope with the absurdity of the universe by accepting it as it is, without reservation. And like many of his modern heirs he uses humor and a light-touch to approach very serious and deep subjects.
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