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. My teachings are like this.. The Ethics of Responding Properly: The Notion Qing in Early Chinese Thought. In Love and Emotions in Traditional Chinese Literature, edited by Halvor Eifring. Zhang, Gengguang , trans. First, we demonstrate that, while Huizi probably understands qing as something like feelings or emotions, Zhuangzis view is that having qing is connected with making shifei judgments whereas having no qing means that shifei has no grip on those ren, especially the shengren. Whereas the trees in the industrial forest are straight and look alike, the crooked tree grew alone, or with a mixture of other trees of different ages and species. Zhang, Mosheng, , trans. He accomplishes this through something reminiscent of a Socratic Dialogue. Zhuangzi. In the same way, your teachings have no practical use., Zhuangzi replied, This tree may be useless as lumber, but you could rest in the gentle shade of its big branches or admire its rustic character. Or in Searles Chinese Room, Searle argues that because he is functioning just like a computer running a program but understands nothing of the meaning of the inputs and outputs (in Chinese) that he is manipulating, so artificial intelligence, just in virtue of running a certain program, does not have understanding. On the other hand, youre certainly not a fish so that still proves you dont know what fish enjoy!, Zhuangzi said, Lets go back to your original question, please. It would seem that the virtue of Master Chariot is that he humbly accepts whatever happens to him, and it is the mental (ability to let go) that is more important than the physical. Napoli: Universit degli Studie di Napoli LOrientale.. I filled it with liquid, All Is Well in the Great Mess. And insofar as part of what makes something good philosophy is that it sparks wonder and further questioning, Zhuangzis stories might even do better than self-standing thought experiments. And most of all just enjoy yourself! He does this because he knows his logic to be validthat is to say, he knows that his premises and conclusions follow. Ziporyn, Brook, trans. 2010. 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.) Mair, Victor H., 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. Register to receive personalised research and resources by email. But more on that when we return to discuss the Equalizing Assessment of Things in chapter two. Why dont philosophers just state their questions or positions more plainly? In these classic thought experiments, and many others, there is a clear question being asked. On Anger: An Essay on Confucian Moral Psychology. In Returning to Zhu Xi: Emerging Patterns within the Supreme Polarity, edited by David Jones and Jinli He. . The Zhuangzi presentation of Hui Shis views concludes: He had many perspectives and his library would fill five carts but his doctrine was selfcontradictory. Huizi destroys is because it is worthless to him but Zhuangzi gets mad and says that he could have used it Chai, David. And between one individual and another, and another, each will be in some ways Huizi, and in other ways Zhuang Zhou. In this sense, though the stories are often fantastic, the book is meant to offer a realistic lesson in the uselessness of trying to figure out life.18 So that might be the message stop trying so hard to understand, to look for a (main) point, to have things to make sense. In Les pres du systme Taoste. ______. 2003. Chuang-Tzu: The Inner Chapters. Lenehan, Katia. 1968. Zhongguancun 59, Haidian District, Beijing, 100872, China, Hoger Instituut voor Wijsbegeerte, KU Leuven, Kardinaal Mercierplein 2, 3000, Leuven, Belgium, You can also search for this author in Leiden: Brill. Eno, Robert, trans. Bradley, Scott P. 2015. Please read this book to learn how to take advantage of the abundant language resources and opportunities for communication that surround you. 18In this vein perhaps we could draw an analogy between Zhuangzis work and some works in modern art where its not always clear to the observer what the artist was going for. Zhuangzi: The Inner Chapters. Our hypothetical logician has forgotten that for an argument to be sound the premises must be true and they must follow to the conclusion. This is a preview of subscription content, access via your institution. Then I will explain some differences in the way Zhuangzi presents and uses fictional anecdotes. 2011. 4 This admittedly is a different kind of similarity, one involving the similar effect of a thought experiment or story. 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. 2010. This is what the ancients call loosing the bonds. 3099067 ______. Furthermore, in giving voice to such an odd character, Zhuangzi could be challenging those of us who have a problem with unusual transformations happening to us to have a looser grip on our expectations in life. Paris: ditions de lencyclopdie des nuisances. volume20,pages 133148 (2021)Cite this article. 2015. In Dao Companion to the Philosophy of the Zhuangzi, edited by Kim-chong Chong and Kai-Yuan Cheng. 1920. How is it you never thought of making it into an enormous vessel for yourself and floating through the lakes and rivers in it? Klein, Esther. Eifring, Halvor. esperienza, percezione, cognizione, documentalit: l'ontologia degli oggetti sociali, Artworld & Artwork. 2013. 2015. Sometimes he offers a direct commentary on a certain character or view; other times he doesnt. If you dont loose yourself, things will bind you. 4 0 obj The Complete Work of the Zhuangzi . Do you divert the trolley or not? Again on Qing: With a Translation of the Guodian Xing Zi Ming Chu. Oriens Extremus 47: 97159. The author thanks the helpful comments of anonymous reviewers, and thanks the authors of all the references. There can be no value in it. . WebThe Asian master of wit and storytelling is the Daoist, Zhuangzi (sometimes spelled Chuang-Tzu). In fact, there is more value in destroying it than keeping it around. Now imagine we were discussing an idea, say, a potential solution to a problem. 1When it comes to persuading people to acknowledge a truth or think a certain way, there are many ways that we try to discover and convince each other of the truth. Monica Link, Anecdotes and thought experiments in Zhuangzi and Western philosophy ,Rivista di estetica, 72|2019, 7-18. It is the acknowledgement of his ignorance which give him a reason to better himselfbecause he knows just how far he is from who he could become. I planted them, and they grew to the size of five bushels. Even if we are confident about what to do in an imaginary case, the criticism has been raised that thought experiments dont actually reflect a truth about reality; rather, they just reflect our beliefs about reality13. In Western thought experiments although there often are elements that defy reality as we know it, it is understood that that kind of setup is necessary to bring out certain features of a problem that do correspond to our reality. Albany: State University of New York Press. Albany: State University of New York Press. So I smashed them.2. 1968. Oxford: Oxford University Press. Reding, Jean-Paul. You lose it when its passed. Zhuangzi. Van Norden, B., 1996, Competing interpretations of the inner chapters of the Zhuangzi, Philosophy East West, University of Hawaii Press. 2003. Sometimes they are also in extraordinary situations, sometimes not. 1920. Zhuangzi himself has traditionally been taken as the author of some of the chapters, although his precise contribution is uncertain. WebZhuangzi and Huizi were strolling along the dam of the Hao Waterfall when Zhuangzi said, See how the minnows come out and dart around where they please! Learn more about Institutional subscriptions. Must? Kjellberg, Paul, trans. 15Or to take an example not from ethics, John Searle writes about being in a room with a manual that helps him to correlate certain Chinese characters such that he can answer questions given to him in Chinese (even though he knows no Chinese) by referring to a manual written in English about which characters to give in response to which character inputs. Kjellberg, Paul, trans. Mair, Victor H., trans. Wilhelm, Richard, trans. The Complete Work of the Zhuangzi . Such thought experiments, if they exist, are probably not considered good (Western) thought experiments. Chen, Guying , trans. Rather, we are freed when we can leave this (human) self and life behind. Machek, David. 18ZDA031]. 2002-2022 The Linguist Institute, Inc. All rights reserved. 2004. Chuangtse . The Complete Works of Chuang Tzu. Zhuangzi then states to him Youcertainly are dense when it comes to using big things! 13Zhuangzi is known for giving voice to many different creatures humans of all sorts and a host of animals as well. Ma, L., van Brakel, J. Revisiting the Exchange between Zhuangzi and Huizi on Qing. Changsha : Hunan Renmin Chubanshe . Les fondements philosophiques de la rhtorique chez les sophistes grecs et chez les sophiste chinois. https://doi.org/10.1007/s11712-020-09765-6, DOI: https://doi.org/10.1007/s11712-020-09765-6. Chuang Tzu. . ______, trans. These are two requisites together, and one being so does not make the other. 6Consider the following widely known thought experiments. Cheng, Anne. The unrealistic nature of a thought experiment is one thing that can differentiate it from other counterfactual reasoning. Shun, Kwong-loi. Thats what fish 2005. 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. Les vres de Matre Tchouang. document.getElementById( "ak_js_1" ).setAttribute( "value", ( new Date() ).getTime() ); Zhuangzi and Huizi were strolling along the dam of the Hao Waterfall when Zhuangzi said, See how the minnows come out and dart around where they please! 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. 2016. https://scholarworks.iu.edu/dspace/handle/2022/23427 (last accessed on November 27, 2020). 1993. <> I further argue that the central concern of the two philosophical personae in the passage Zhuangzi and Huizi is not with the epistemic standards of human judgements (the established view since Hansen, The Relatively Happy Fish), but with the more basic problem of species-specific perspectives. For example, we might want to interpret Master Chariots story in light of other thingsZhuangzi says about the natural transformation of things25 and conclude that Zhuangzi is trying to say that transformation (whether an arm into a rooster, or life into death) is nothing to fear or avoid. While Laozi and Zhuangzi cause us to break out of the mundane meanings, categories and concepts that clutter and carve up our mindscape, they point to an even A Didactic Annotation to the Zhuangzi . 1913/1983. Graham, A. C. 1981. There is no neutral fence on which to sit, but neither is there land immune to the shifting sands of the constantly changing universe. had a gourd of over a hundred pounds. Graham, A. C. 1981. The great man rises high into the air, that is, he raises his consciousnesshe becomes aware even of those things which scare and disgust him, even about himself (especially about himself). Dschuang-Dsi. Oxford: Oxford University Press. are sufficiently exhaustive to make his conclusion sound. Dancy, J., 1985, The role of imaginary cases in ethics, Pacific Philosophical Quarterly, 66: 141-153. By closing this message, you are consenting to our use of cookies. Napoli: Universit degli Studie di Napoli LOrientale.. Monica Link, Anecdotes and thought experiments in Zhuangzi and Western philosophy ,Rivista di estetica [Online], 72|2019, online dal 01 mars 2020, consultato il 02 mai 2023. I filled them with water but they werent sturdy enough to hold it. 1994. Zhuangzi and Hui Shi on Qing . Tsing Hua Journal of Chinese Studies, New Series 40.1: 2145. Why should we be so troubled by an arm that turns into a rooster? 2011. 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). Zhuangzi (Chuang-tzu Master Zhuang late 4th century BC) is the pivotal figure in Classical Philosophical Daoism.The Zhuangzi is a compilation of his and others writings at the pinnacle of the philosophically subtle Classical period in China (5th3rd century BC).The period was marked by humanist and naturalist reflections on 2013. ______. The Complete Works of Chuang Tzu. Abstract On a prima facia reading, Zhuangzi seems to endorse some form of skepticism or relativism. My organs are all out of order. Contrast the greater man with the lesser. Beijing : Shangwu Yinshuguan . Afterwards, one leaves behind the fantastical elements of the thought experiment and is just left with a proposition about human morality, epistemology, etc. Beijing : Zhonghua Shuju . Change), You are commenting using your Facebook account. Zhuangzi, the Taoist philosopher, lived in. Qin, Xuqing , and Sun Yongchang , trans. WebHuizi said to Zhuangzi, The king of Wei left me the seeds of a big gourd. Foot, P., 1967, The problem of abortion and the Doctrine of Double Effect, Oxford Review, V. Hochsmann, H., Guorong, Y., 2007, Zhuangzi, Boston, Pearson Education. Zhuangzi: The Essential Writings. Lin, Yutang , trans. The Happiness of Fish A Taoist Tale, Huizi said, Youre not a fish how do you know what fish enjoy?, Zhuangzi said, Youre not me, so how do you know I dont know what fish enjoy?, Huizi said, Im not you, so I certainly dont know what you know. Wheres the problem? you might be wondering. Many involve imagining human beings as participants. ______. Liu, Xiaogan. 2007. 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. This is what I call the presupposition of correctness. In discourse with others, or even with yourself, you will see it more often than not. Such a tree has grown to a ripe old age by adapting itself to its environment. The thought experiments here and conclusions about the imaginary cases are taken to help defend a certain stance (e.g., against utilitarianism, against strong artificial intelligence) that the philosopher wants to take. China. Commentary and Subcommentary on the Zhuangzi . Forthcoming. Das wahre Buch vom sdlichen Bltenland. Therefore, this paper mainly focuses on the logical aspects of the debate. 24Alternatively, perhaps Zhuangzi thinks Master Chariot is crazy, and he is inventing a character who seems accepting of such ridiculous things happening as a way of questioning the sanity of a mind that is so calm and unperturbedMaster Chariot then would be an example of how Daoist passivity can go too far. The difference is all in how the thing is used. 1913/1983. . What should you do?1, Huizi said to Zhuangzi, The king of Wei left me the seeds of a big gourd. Puett, Michael J. Contemporary Annotations and Translations of the Zhuangzi . Wieger, Lon, trans. Other times the humans might be in a very ordinary situation, but the humans themselves are altered or have some special background. 2004. The video below (Flight from the Shadow) is an example of the type of teaching he engaged in. 2010. Theory of Non-Emotion in the Zhuangzi and Its Connection to Wei-Jin Poetry. Journal of Chinese Philosophy 40.2: 340354. 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. What he doesnt realize is that it is his own potential which he is smashing. We show that these peaceful attitudes are associated with the idea of wuwei in the Zhuangzi. Frank Jackson7 writes about a brilliant neuroscientist named Mary who has extensive knowledge of all of the physical facts about color. Fundamentals of Comparative and Intercultural Philosophy. He made fun of ritual, dogma, and pretentious moralizing. % Introduction: Emotions and the Conceptual History of Qing . In Love and Emotions in Traditional Chinese Literature, edited by Halvor Eifring. 2003. 26But perhaps Zhuangzi doesnt want to be charitably pinned down; perhaps this attitude itself is a kind of (Western?) We might glean this lesson from taking in a set of Zhuangzis stories, with the assumption that he has some consistent view. Guiyang : Guizhou Renmin Chubanshe . WebHuizis truism that Zhuangzi is not a fish shows some appreciation of the problem of SpR, but the ensuing conclusion that Zhuangzi couldnt know fish happiness assumes that Correspondence to In this article we focus on the famous dialogue between Zhuangzi and Huizi concerning the question whether or not ren (in particular the shengren ) have qing . Zhuangzi and Huizi were strolling along the bridge over the Hao River. 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. Bryan Van Norden and Philip Ivanhoe write of Zhuangzi saying, rather than delivering a message, the Zhuangzi seems to go out of its way to defy understanding. Leiden: Brill. Huizi took the utility of gourds as being their usefulness as containers or drinking vessels, and so concluded that the gourds in question being too large for this purpose had no utility; Zhuangzi pointed out that there is a perspective that Huizi had not considered -- utility not as a container but as a raft -- from which this is not so. For example, 1) the situations are often highly unrealistic, beyond what normal, real-world counterfactual reasoning would get one to; 2) the characters involved have abilities or disabilities that few if any humans have and sometimes3; and 3) the situations have a way of making a point or a position more memorable than a plainly stated proposition4. Most scholars have understood qing in this exchange as referring to feelings or emotions. We take issue with such readings. First, we demonstrate that, while Huizi probably understands qing as something like feelings or emotions, Zhuangzis view is that having qing is connected xX[oH~G?*sTU\KX%v8_sRW7dZ,0w.sil7>?gO:[eU9>~jtYUM^}g{8{' ) ^$p+(p0 $. IYfqrdJG&EYRI-an8p/'eZR;.KZ|veHGd#a:KHiEk]`s#I1IB#P`Hqq ,15#H&Y\' k,Wr/qf3yxA[ab8bi_?%+F&)SYT{jDj pa8C%pF|40:RU[s$.Th.-_V{`rM`&1tLu!P&dp*I$bsr&g0H8{$.XWk@GAuu'vg-:Gy0TjmVjS=;1Wq E|[_0# &1LY[(ehob}kl]X. Google Scholar. Emotions and Genuineness in Chinese Native Thinking: A Response to Graham and Hansen ():. Journal of Beijing Youth Politics College 14.1: 4852. Beyond the Troubled Water of Shifei: From Disputation to Walking-Two-Roads in the Zhuangzi. 1981/2001. Roth, Harold D. 1991. Roy Sorensen 1992 has a discussion of several criticisms on the use of thought experiments, stories, and intuition pumps, as Daniel Dennett calls them. The Asian master of wit and storytelling is the Daoist, Zhuangzi (sometimes spelled Chuang-Tzu). Fill in your details below or click an icon to log in: You are commenting using your WordPress.com account. Despeux, Catherine. Roth, Harold D. 1991. Different disciplines have their different tools for doing so. Huizi said to Zhuangzi, The King of Wei gave me the seed of a great gourd. I split them into ladles but they were too big to dip into anything. PubMedGoogle Scholar. People also read lists articles that other readers of this article have read. In Readings in Classical Chinese Philosophy, edited by Philip J. Ivanhoe and Bryan W. Van Norden. Beijing: Foreign Languages Press. Springer Nature remains neutral with regard to jurisdictional claims in published maps and institutional affiliations. Are happy feelings and experiences all that humans are ultimately after? Taipei : Shijie Shuju ; http://www.terebess.hu/english/chuang.html (last accessed on October 12, 2020). vres De Tchoang-Tzeu. London: Bernard Quaeitch. I planted it, and when it matured it weighed over a hundred pounds. Emotions That Do Not Move: Zhuangzi and Stoics on Self-Emerging Feelings. Dao: A Journal of Comparative Philosophy 14.4: 521544. Were There Inner Chapters in the Warring States? 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. Ren, Songyao. One thing that does seem clear is that Zhuangzi advances the view that anything one asserts is necessarily from a certain perspective. Albany: State University of New York Press. Zhuangzi helps us to reckon with the fact that we necessarily come to the world with a certain perspective there is no view from nowhere but we are invited through Zhuangzis stories to get out of that perspective and see that of others. 2011. 2003. Zhuangzi writes: Suddenly, Master Chariot got sick. It only seems useless to you because you want to turn it into something else and dont know how to appreciate it for what it is. Chapter One ends with Zhuangzi A Complete Translation of the Zhuangzi [in modern Chinese] . 2004. Si, L , trans. 2015. This seems at odds with Zhuangzi as one of the two main Beijing : Zhonghua Shuju . You tell me, what is the problem with the following syllogism? You asked me how I know what fish enjoy so you already knew I knew it when you asked the question. If he turns my right arm into a bow, Ill shoot down a dove for roasting. Shun, Kwong-loi. Fraser, Chris. Great gourd , stink tree ), By doing nothing one can accomplish everything. I cut them into pieces to make ladles, but they were so flat and broad that they wouldn't hold anything. Other philosophers have subsequently offered slightly different variations of the trolley problem, but in all of these it is assumed that the humans involved are human beings with normal capabilities and desires who just happen to be in a very unfortunate situation. Contemporary Annotations and Translations of the Zhuangzi . Master Sacrifice went to ask after him. In Dao Companion to the Philosophy of the Zhuangzi, edited by Kim-chong Chong and Kai-Yuan Cheng. This is not to say that all thought experiments incorporate all of these things, but a good thought experiment will often touch on several. Since these questions might be hard to grasp in the abstract, philosophers come up with thought experiments, and based on what our understanding of the hypothetical situation is, we then move to a similar real-world scenario, having gained insight, supposedly, of how to think about those situations. In raising a question, or challenging or illustrating a certain view, the thought experiment stands on its own. Were There Inner Chapters in the Warring States? - 69.163.152.102. Wandering on the Way. It amounts to life-affirmation or to life-denialto acceptance or to rejection. In the latter case, the focus is on the idea or question raised, which, Ive suggested, is made patently obvious in a good thought experiment. One might also describe this as engaging in Socratic Dialectical thought. Perhaps none other than reflection, broadening of the mind, wonder. Albany: State University of New York Press. Oxford: Oxford University Press. In Les pres du systme Taoste. Leiden: Brill. Thomson, J., 1985, The Trolley Problem, Yale Law Journal, 94: 1395-1415. Emotion in Pre-Qin Ruist Moral Theory: An Explanation of Dao Begins in Qing. Philosophy East and West 53.2: 271281. ______. 2003. 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.. 11As mentioned before, Dancy explains that sometimes we come up with an imaginary case because its relevantly similar to an actual case, but the imaginary case is easier for us to think through.
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