The Chuang-tzu/Zhuangzi: Wan dering in transit.

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The Content The Man: Zhuang Zhou The CT in Connection to the TTC Its Attributes Chuang-tzu's commendable men Inverse qualities Uniformity of things,Follow Nature, Esteem Suddenness a definitive man Life and demise Beguiling uprightness Paradise Everlasting life Brain, Body, and Comprehension of Life
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The Text The Man: Zhuang Zhou The CT in Relation to the TTC Its Characteristics Chuang-tzu’s praiseworthy men Opposite qualities Equality of things,Follow Nature, Value Spontaneity a definitive man Life and passing Deceptive ideals Heaven Immortality Mind, Body, and Understanding of Life Dream, reality, and others The Chuang-tzu/Zhuangzi: Wan dering in transit

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T he Chuang-tzi/Zhuangzi A Literary content a work of writing with some protracted dialogs on philosophical issues incredible writing loaded with insight, creative energy, mind, and amusingness blend of exposition and verse described by illustrations, stories, fiction, dumbfounding proclamations, symbolic and explanatory contentions rich in implications, similarity, similitude, farce, mock The content spoke to a few Daoist patterns Inspired abstract works all through hundreds of years Aided the plan of religious dreams of different customs, for example, Chan

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Four Major Strands of Thought The content comprises materials from the 3 rd and 2 nd hundreds of years BCE and has 4 particular voices/strands: Zhuang Zhous ’ school (Inner Chapters, chs. 16-17,33) The primitivists (chs. 8-10) The Syncrestists (chs. 11-5,33) The Hedonists (chs. 28-31)

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Four Voices Primitivists (revolutionaries) Worldviews like that of the DDJ Emphasizes more on straightforwardness/basic life/wu Condemns created social structure and society, for example, government, innovation Ideal men will be men of uprightness ( te/de ) or inward goodness Ideal society is like the little group depicted in the TTC/DDJ 30/80

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Syncretists refines and conjectures the Dao examined in the TTC/DDJ Demonstrates joining of the more formalized types of cosmology and perspective into the fundamental comprehension of Dao. incorporates Qi, Yin-Yang, and five stages into a liquid framework

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Hedonists Advocates that each part of life is sure and piece of Dao Man ought to carry on with an existence of no requirements and no limitations as per the regular drive of Dao Satisfies one ’ s individual cravings in light of the fact that they are articulations of the more noteworthy astronomical goodness

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School of Zhuang Zhou Himself Wandering in transit: (Free and Easy Wandering Freedom: comprehend ones’ inward quality and satisfy one’s common self to achieve immaculate bliss Skepticism and relativism

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Existence of unconstrained stream of background Holistic, non-double, non-dichotomy path Fasting of the psyche Qi exercise, fulfillment of internal uprightness, acknowledgment of mental peacefulness Accept one’s destiny Transcend one’s feeling, oblige paradise

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The Man (ca. 369-286 BCE) Known for pulsating on a bowl and singing upon the passing of his wife (18:2) Known for seeing demise, including his own, as a characteristic procedure or change and a delighted condition of presence (18: 2,3,4) Valued profound and physical flexibility (17:5) Stressed the estimation of natural information (17:7) Believed that the general public and government in his time were debasing Saw the antiquated\'s power sages could never again be subject to as a sufficient manual for the contemporary world Man is not the focal point for goodness\' sake (animals), but rather one among the horde things (animals)

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Mencius/Mengzi Successor of Confucius His Confucianism is described by positive thinking: Key to social amicability is situated in the human personality, which is initially great, as confirm by “four beginning” The sentiment sympathizing - →beginning of altruism The sentiment disgrace and abhorrence - → start of nobility The sentiment appreciation and reverence→ start of behavior The sentiment good and bad - →beginning of astuteness All individuals have instinctual or inherent learning of the great and can do great in every social circumstance

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Evil is because of people’s inability to perceive and add to their inborn great, which brought about the loss of [good] psyche Learning lies during the time spent hunting down the “lost mind” Learning through perusing Learning through sustaining this brain ( yäƒng q㬠) Personal good→community →state→humane government

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Thus, Mencius was the dynamic representative of Confucian morals: “No man is without a heart delicate to the agony of others.” “suppose a man were, unexpectedly, to see a youthful youngster very nearly falling into a well, he would absolutely be moved to empathy, not on account of he needed to get in the great graces of the folks, nor in light of the fact that he wished to win the recognition of his kindred villagers or friends….

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Taoist/Daoist Mockery of Confucian morals Taoist/Daoist swimmer saw Confucian profound quality an indication of poor knowledge and comprehension Morality just emerges when one has permitted circumstances to break down to the degree that counterfeit goodness is called for Example: Confucius was sincerely exasperates by viewing the Daoist swimmer and needed to spare him, just to see his stress totally strange. (19:8, p.182)

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Humaneness and nobility may be center Confucian good values, yet from a Daoist view, they are only insufficient cures in a deteriorated society. DDJ: When the geat Way was neglected There were empathy and ighteousness When sly and mind showed up There was awesome deception When the six family relationship needed congruity There were obedient devotion and parental benevolence When the state and illustrious house were in confusion There were upright priests (DDJ, 62/18)

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The Zhuangzi in Relation to the DDJ Similar to the D DJ however no immediate quote from it Not inspired by setting up some kind of Taoist principle like the D DJ did contrasted and the Daode jing: More worried with mental demeanors Condemns dynamic political contribution need s no some piece of apparatus of gov e rnment Compare s state bureacrats to conciliatory bull and consecrated turtle

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nonaction with no useful objective or reason cherished opportunity of the individual focused on amazing quality change supplanted creation

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Its Characteristics No efficient logic Reiterates focuses in the TTC/DDG Elaborates on focuses not pushed in the TTC/DDJ Nature Spontaneity Freedom Transformation of things Equality of things Diversity instead of consistency no total reality aside from the Tao Anti-logic Relativism- - relativity of all qualities Intuition

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Chuang-tzu’s commendable men Congenitally blemished, physically mangled, appalling, twisted, yet shinning with Te Scattered Apart (4:7) Princely Nag (5:1) Shent’u Chia (5: 2) Toeless Nuncle Hill (5: 3) Nag the Hump (5: 4) Lipless Glubfoot Scattered (5:5) Jar Goiter (5:5)

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R inversion of Common Value s Those futile are helpful ; those useless are commendable, those ominous are propitious A craftsman and a chestnut-leaved oak 4: 4 Sir Motley and gigantic tree 4: 5 Trees have worth got slashed down 4: 6 Trees that yield got cleaved down 4: 9

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Equality of All Things E nature of A ll Things All creatures and things are in a broad sense one no total quality, just relative Follow Nature, Value Spontaneity Discard information, overlook qualifications 5: 6

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The Ultimate Men of the Past, the Ture Man of Old a definitive men of the past first looked to protect it in themselves and strictly when that to safeguard it in others (CT,p.30) a definitive\'s psyche man capacities like a mirror (CT, p.71) Only when there is a genuine man arrives genuine learning (CT, pp. 52-53) The genuine man of old did not contradict the minority The genuine man of old did not dream when he slept…. The genuine man of old knew neither affection forever nore abhorrence for death The genuine man of old was towering in stature but…. Illustration: Master Hu (pp.68-70,#5)

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Life and Death Life and passing are predetermined, because of paradise (CT, 53-55) and fit in with the change of the Tao Like variation of day and night. (CT, 53,58-59) Dictated by paradise, men are not able to meddle Life is: a joined growth; and affixed tumor Death is: the blasting of a heat up, the depleting of a boil (CT, 60)

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What ought to men do with life and passing? Comprehend “oneness of life and demise and of presence and non-presence (CT, pp. 57-58) Be agreeable with what Nature (Tao/Dao) charges you (your parcel) Be as per the unconstrained and not add to life (CT, p. 49) Go alongside the change of things (which is because of the Tao/Dao)

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Wander about where things don\'t vanish (nature, way)—wandering in transit, free and simple meandering Accept one’s life as it may be: to be great at being youthful and great at developing old; great at starting and great at closure Recognize the inescapable and acknowledge it as one’s fate (CT, pp. 45, 64-65) Understand that demise is “return to the true”

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Zhuangzi ’ s Theory of Regimen Conserve life: take after nature Pursuing information [endlessly] is risky (3:1) Forget obtained learning Fishnet moral story: (26:13, p.276) Cook Ting/Ding purposeful anecdote (3:2) “ liberation of the master ” (3:5)

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Inaction and Deceptive Virtue Deceptive righteousness in decision: by groups, examples, standards, and regulation (CT, 67) Good governing and edified lords: taking after alongside the way of things meanders in nonexistence ( wu , nonbeing) (CT, 68)

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Heaven/Nature (Tian 天 ) Heaven-inebriated man “Tian” assigns the entire situation of enormous and social working, the course of time and the example of space, or just common process The savvy\'s position is the “pivot of the Dao”, the “center of the circle”

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The point of view of the sage is the paradise\'s viewpoint “The sage does not subscr

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