This essay suggests that a narrative genre of “kill stories” has a prominent philosophical function in the Zhuangzi 莊子. Kill stories depict the domestication and disciplining of “wild” living beings eventually resulting in their death. They typically show an incongruity between the moral attitude of the perpetrators and their destructive deeds. Thereby, they illustrate a critique of a broader sociopolitical “master narrative” associated with the Confucian tradition that had a strong impact on ideology and ethical values in early China. In (...) the diagnosis of the kill stories, ritual practice and civilizational ordering inevitably produce discontent and unease. A second narrative genre that I call “survival stories” corresponds to the kill stories and connects with the medicinal orientation of the Daoist tradition. As therapeutic allegories, the survival stories reflect strategies for maintaining sanity and ease within society. Rather than advocating escapism or a return to a primitivist state, they promote the cultivation of immunity against consumption by social demands and pressures based on an insight into the inescapability and contingency of social roles. (shrink)

ABSTRACT In the ‘Cook Ding cutting up an ox’ parable, Zhuangzi advanced a doctrine on craft and its relationship with Dao. With reference to Merleau-Ponty’s philosophy in conjunction with an analysis of Zhuangzi’s epistemological position, we argue that Zhuangzi understood craft as involving the supersession of the cognitive. In craft, the relationship between human and world is non-cognitive and ‘pre-objective’, the living of this kind of relationship gives rise to a non-cognitive ‘practical sense’ which enables the craftsman’s movements to spontaneously (...) constitute wuwei. Zhuangzi’s ideal is that this kind of relationship is generalized to life as a whole, thereby enabling human actions to spontaneously constitute wuwei generally. This is why he stipulated ‘doing away with knowing’ as a self-cultivation technique required for attaining Dao. Thus, craft constitutes an embodiment of Dao in the double-sense of wuwei and the non-cognitive and ‘pre-objective’ relationship between human and world which enables wuwei. (shrink)

The Zhuangzi, a 4th century BCE Chinese text, is optimistic about life unrestrained by entrenched values. This paper contributes to existing debates on Zhuangzian freedom in three ways. First, it reflects on how it is possible to enjoy the freedom envisaged in the Zhuangzi. Many discussions welcome the Zhuangzi’s picture of release from life shaped by canonical visions, without also giving thought to life without these driving visions. Consider this scenario: in a world with limitless possibilities, would it not be (...) fraught, not knowing how to interpret situations? I suggest that freedom in the Zhuangzi is possible only if one succeeds in reorienting herself to the new ‘normal’. Second, I introduce and develop the idea of working with constraints. This focuses on an agent's maximizing the fit between relevant conditions, on the one hand, and their capabilities, on the other. Finally, I propose that self-directed practice, an important expression of agency, is required for building capabilities that enable such freedom. I examine the idea of risk involved in these firsthand experiences, articulating an account of agency that sits at the heart of hard-won Zhuangzian freedom. (shrink)

The Zhuangzi, a 4th century BCE Chinese text, is optimistic about life unrestrained by entrenched values. This paper contributes to existing debates on Zhuangzian freedom in three ways. First, it reflects on how it is possible to enjoy the freedom envisaged in the Zhuangzi. Many discussions welcome the Zhuangzi’s picture of release from life shaped by canonical visions, without also giving thought to life without these driving visions. Consider this scenario: in a world with limitless possibilities, would it not be (...) fraught, not knowing how to interpret situations? I suggest that freedom in the Zhuangzi is possible only if one succeeds in reorienting herself to the new ‘normal’. Second, I introduce and develop the idea of working with constraints. This focuses on an agent's maximizing the fit between relevant conditions, on the one hand, and their capabilities, on the other. Finally, I propose that self-directed practice, an important expression of agency, is required for building capabilities that enable such freedom. I examine the idea of risk involved in these firsthand experiences, articulating an account of agency that sits at the heart of hard-won Zhuangzian freedom. (shrink)

The Zhuangzi, a 4th century BCE Daoist text, is sceptical about the political culture of its time. Those who debated conceptions of a good life were hostile to the views of others. They were intolerant and at times contemptuous of others who did not embody their values. In contrast to such negativity, the Zhuangzi promotes equanimity. The equanimity of the sagely person is grounded in a balance she maintains between engagement and withdrawal. Engaging critically, she problematises the lack of diversity (...) in their options for a good life. By withdrawing, she refuses to be party to the squabbles that perpetuate intolerance. The paper aims to show how equanimity is possible, thereby articulating a new angle on emotions in the Zhuangzi. (shrink)

This essay thinks through Nanguo Ziqi’s famous “I lost myself” (wu sang wo 吾喪我) remark in the Qiwulun 齊物論 in light of Weil’s notion of decreation. The desire to undo the self is paradoxical, and most philosophical interpretations of the Zhuangzi passage try to avoid the paradox of “I lost myself” by positing various levels of self. Weil’s decreation embraces the paradox, and thereby helps clarify how Nanguo’s “I lost myself” connects with his subsequent metaphor of pipes of Heaven. More (...) broadly, this essay is a first step in drawing together these two uniquely unsystematic and paradoxical thinkers. (shrink)