庄子-英文介绍

介绍庄子的英文作文英文：As a philosopher from ancient China, Zhuangzi (also known as Chuang Tzu) is widely recognized as one of the most important figures in Chinese philosophy. His philosophy focuses on the concept of Dao, which refers to the natural way of the universe. In Zhuangzi's view, humans should not try to change or control the Dao, but rather should embrace it and live in harmony with it.One of the most famous stories from Zhuangzi's philosophy is the story of the butterfly dream. In this story, Zhuangzi dreams that he is a butterfly, but when he wakes up, he is not sure if he is a man who dreamed he was a butterfly or a butterfly who is now dreaming he is a man. This story illustrates Zhuangzi's belief that reality is subjective and that we should not cling too tightly to our own perceptions of the world.Another important aspect of Zhuangzi's philosophy is his emphasis on individual freedom and spontaneity. He believed that individuals should not be constrained by societal norms or expectations, but should instead follow their own inner nature and desires. This idea is expressed in the famous quote, "The perfect man employs his mind as a mirror; it grasps nothing; it refuses nothing; it receives, but does not keep."Zhuangzi's philosophy has had a profound impact on Chinese culture and continues to be studied and debated today. His ideas about the natural way of the universe and the importance of individual freedom and spontaneity have resonated with people throughout the centuries.中文：作为中国古代哲学家，庄子被广泛认为是中国哲学中最重要的人物之一。

庄子英文介绍作文Zhuangzi was an ancient Chinese philosopher and writer who lived around the 4th century BCE. He is best known for his work "Zhuangzi," a collection of stories and anecdotes that express his philosophy of Daoism.Zhuangzi's writings often use humor and satire to challenge conventional wisdom and societal norms. He believed in living in harmony with the natural world and embracing spontaneity and freedom.One of Zhuangzi's most famous concepts is the idea of "ziran," which can be translated as "naturalness" or "uncontrived existence." He believed that true happiness and fulfillment could be found by letting go of artificial desires and expectations, and instead living in accordance with the natural flow of life.In addition to his philosophical ideas, Zhuangzi's writing style is also highly regarded. He was known for hisuse of allegory, paradox, and vivid imagery to convey his ideas in a way that was both thought-provoking and entertaining.Zhuangzi's influence on Chinese philosophy and literature has been profound, and his work continues to be studied and appreciated for its depth and insight into the human experience.。

庄子生平介绍英文作文英文：Zhuangzi, also known as Master Zhuang, was a Chinese philosopher who lived during the Warring States period. He was born in the state of Song, which is now modern-day Shandong province, in the 4th century BCE. Zhuangzi is famous for his philosophical writings, which are considered to be some of the most important works of Chinese philosophy.Zhuangzi's philosophy is centered around the concept of Dao, which he believed was the ultimate truth of the universe. He believed that the Dao was beyond human understanding and that the only way to truly understand it was through personal experience. Zhuangzi also emphasized the importance of living in harmony with nature and rejecting societal norms and conventions.One of Zhuangzi's most famous stories is the story ofthe butterfly dream. In the story, Zhuangzi dreams that heis a butterfly, but when he wakes up he is unsure if he isa man who dreamed he was a butterfly or a butterfly dreaming he is a man. This story is often interpreted as a commentary on the nature of reality and the limitations of human perception.Zhuangzi's ideas have had a profound influence on Chinese philosophy and culture. His writings have been studied and admired for centuries, and his ideas continueto be relevant today.中文：庄子，又称庄周，是中国战国时期的一位哲学家。

中英文对照版《庄子》《庄子》是中国古代的一部重要哲学著作，反映了庄子的思想观点和哲学思考。

本文将对《庄子》进行中英文对照，以帮助读者更好地理解庄子的思想。

庄子主张道家思想，认为人应该追求自由自在、超越世俗的生活境界。

他提出了很多有关人生、自由、自然等的理念，通过寓言和故事的形式进行阐述。

下面是《庄子》中的一些经典句子与英文翻译：1. 人之生也，固若是卵矣。

既生而蒙化，孰知其濯濯然无尽之有余哉？（人生如卵，生而蒙昧，谁能了解其中的无尽奥秘？）2. 滑以使其蒸之也，蒸之不得其类也。

呜呼！山木犹则欣以为鸣；泉水犹则欣以为泠；则爱且知止之而不敢进也。

与物相刃相靡，其行尽如厕焉，其斯之谓与？（用火滑石使其蒸熟，蒸熟后失去了本来的味道。

啊！山中的木材被制作为乐器才能欢声鸣远；泉水被喝之后才能滋润人体。

是爱物而知足而不敢过分前进。

与物的反抗相绞相缠，它的行动完全像上厕所，就是这样的意思。

）3. 道生之，德畜之，物形之，势成之。

是以万物莫不尊道而贵德，道之尊，德之贵，夫莫之命而常自然。

故道生之、德畜之；长之育之；亭之毒之；养之育之；成之覆之。

是谓微明。

（道生一切，德养育一切，物有形态，势必形成。

因此，万物无不敬重道德，道的尊贵，德的价值，无人命令而自然保持。

所以道生之，德养育之；使之成长，滋养它；治理适度，削弱它；抚养它，培养它；让它形成以后，覆盖它。

这就是所谓的微明。

）通过对《庄子》的中英文对照，我们可以更深入地了解庄子思想的内涵和表达方式。

希望这份文档能够帮助读者更好地理解和欣赏《庄子》这一伟大的哲学著作。

用英文介绍庄子作文Zhuangzi, also known as Chuang Tzu, was an influential Chinese philosopher who lived around the 4th century BCE. He is best known for his collection of writings, which are considered some of the most important and profound works in the Taoist tradition.Zhuangzi's philosophy is characterized by a deep skepticism of human knowledge and the limitations of language. He believed that the ultimate truth could not be expressed in words, and that true understanding could only be achieved through direct experience and intuition.One of Zhuangzi's most famous ideas is the concept of "ziran," which can be translated as "naturalness" or "spontaneity." He argued that the key to living afulfilling life was to align oneself with the natural flow of the universe, rather than trying to control or manipulate it.In addition to his philosophical ideas, Zhuangzi was also known for his sense of humor and playful writing style. Many of his stories and parables are filled with whimsical characters and absurd situations, which serve to illustrate his philosophical points in a lighthearted and entertaining way.Zhuangzi's writings have had a lasting impact on Chinese thought and have been studied and interpreted by scholars and philosophers for centuries. His ideas continue to be relevant today, and his work is considered essential reading for anyone interested in Chinese philosophy or Taoism.。

介绍庄子英语作文1.Title: ZhuangziZhuangzi, a renowned philosopher of the Warring States period, is a pillar of Daoism. His ideas emphasize harmony with nature and the avoidance of excessive desire. He advocated a life of simplicity and spontaneity, believing that true wisdom lies in understanding the flow of nature. His works, rich in imagination and profound wisdom, continue to inspire countless readers.2.Title: Embracing Nature in Zhuangzi's PhilosophyZhuangzi, a profound thinker of ancient China, advocated a philosophy that embraced nature. He believed in the spontaneity of life and encouraged people to let go of artificial constraints. Through his allegorical stories and profound insights, Zhuangzi taught us to appreciate the beauty of nature and the simplicity of life. His works, filled with wisdom and humor, remain a valuable source of inspiration for those seeking harmony with the universe.3.Title: The Transcendent Vision of ZhuangziZhuangzi, a master of Daoism, left a profound impact on Chinese thought and culture. His teachings, centered around the concept of "wu wei" (non-action), encouraged individuals to let go of desires and embrace a state of transcendent freedom. Zhuangzi believed that true happiness lay in following the natural flow of things, rather than pursuing artificial goals. His unique perspective continues to resonate with people seeking a deeper understanding of life and the universe.。

Autumn Floods (英文版庄子-秋水全篇)In the time of autumn floods, a hundred streams poured into the river. It swelled in its turbid course, so that it was impossible to tell a cow from a horse on the opposite banks or on the islets. Then the Spirit of the River laughed for joy that all the beauty of the earth was gathered to himself. Down the stream he journeyed east, until he reached the North Sea. There, looking eastwards and seeing no limit to its wide expanse, his countenance began to change. And as he gazed over the ocean, he sighed and said to North-Sea Jo, "A vulgar proverb says that he who has heard a great many truths thinks no one equal to himself. And such a one am I. Formerly when I heard people detracting from the learning of Confucius or underrating the heroism of Po Yi, I did not believe it. But now that I have looked upon your inexhaustibility -- alas for me ! had I not reached your abode, I should have been for ever a laughing stock to those of great enlightenment!"To this North-Sea Jo (the Spirit of the Ocean) replied, "You cannot speak of ocean to a well-frog, which is limited by his abode. You cannot speak of ice to a summer insect, which is limited by his short life. You cannot speak of Tao to a pedagogue, who is limited in his knowledge. But now that you have emerged from your narrow sphere and have seen the great ocean, you know your own insignificance, and I can speak to you of great principles."There is no body of water beneath the canopy of heaven which is greater than the ocean. All streams pour into it without cease, yet it does not overflow. It is being continually drained off at the Tail-Gate yet it is never empty. Spring and autumn bring no change; floods and droughts are equally unknown. And thus it is immeasurably superior to mere rivers and streams. Yet I have never ventured to boast on this account. For I count myself, among the things that take shape from the universe and receive life from the yin and yang, but as a pebble or a small tree on a vast mountain. Only too conscious of my own insignificance, how can I presume to boast of my greatness?"Are not the Four Seas to the universe but like ant-holes in a marsh? Is not the Middle Kingdom to the surrounding ocean like a tare-seed in a granary? Of all the myriad created things, man is but one. And of all those who inhabit the Nine Continents, live on the fruit of the earth, and move about in cart and boat, an individual man is but one. Is not he, as compared with all creation, but as the tip of a hair upon a horse's body?"The succession of the Five Rulers, the contentions of the Three Kings, the concerns of the kind-hearted, the labors of the administrators, are but this and nothing more. Po Yi refused the throne for fame. Chungni (Confucius) discoursed to get a reputation for learning. This over-estimation of self on their part -- was it not very much like your own previous self-estimation in reference to water?""Very well," replied the Spirit of the River, "am I then to regard the universe as great and the tip of a hair as small?""Not at all," said the Spirit of the Ocean. "Dimensions are limitless; time is endless. Conditions are not constant; terms are not final. Thus, the wise man looks into space, and does not regard the small as too little, nor the great as too much; for he knows that there is no limit to dimensions. He looks back into the past, and does not grieve over what is far off, nor rejoice over what is near; for he knows that time is without end. He investigates fullness and decay, and therefore does not rejoice if he succeeds, nor lament if he fails; for he knows that conditions are not constant. He who clearly apprehends the scheme of existence does not rejoice over life, nor repine at death; for he knows that terms are not final."What man knows is not to be compared with what he does not know. The span of his existence is not to be compared with the span of his non-existence. To strive to exhaust the infinite by means of the infinitesimal necessarily lands him in confusion and unhappiness. How then should one be able to say that the tip of a hair is the ne plus ultra of smallness, or that the universe is the ne plus ultra of greatness?""Dialecticians of the day," replied the Spirit of the River, "all say that the infinitesimal has no form, and that the infinite is beyond all measurement. Is that true?""If we look at the great from the standpoint of the small," said the Spirit of the Ocean, "we cannot reach its limit; and if we look at the small from the standpoint of the great, it eludes our sight. The infinitesimal is a subdivision of the small; the colossal is an extension of the great. In this sense the two fall into different categories. This lies in the nature of circumstances. Now smallness and greatness presuppose form. That which is without form cannot be divided by numbers, and that which is above measurement cannot be measured. The greatness of anything may be a topic of discussion, and the smallness of anything may be mentally imagined. But that which can be neither a topic of discussion nor imagined mentally cannot be said to have greatness or smallness."Therefore, the truly great man does not injure others and does not credit himself with charity and mercy. He seeks not gain, but does not despise the servants who do. He struggles not for wealth, but does not lay great value on his modesty. He asks for help from no man, but is not proud of his self-reliance, neither does he despise the greedy. He acts differently from the vulgar crowd, but does not place high value on being different or eccentric; nor because he acts with the majority does he despise those that flatter a few. The ranks and emoluments of the world are to him no cause for joy; its punishments and shame no cause for disgrace. He knows that right and wrong cannot be distinguished, that great and small cannot be defined."I have heard say, 'The man of Tao has no (concern) reputation; the truly virtuous has no (concern for) possessions; the truly great man ignores self.' This is the height ofself-discipline.""But how then," asked the Spirit of the River, "arise the distinctions of high and low, ofgreat and small in the material and immaterial aspects of things?""From the point of view of Tao," replied the Spirit of the Ocean, "there are no such distinctions of high and low. From the point of view of individuals, each holds himself high and holds others low. From the vulgar point of view, high and low (honors and dishonor) are some thing conferred by others. "In regard to distinctions, if we say that a thing is great or small by its own standard of great or small, then there is nothing in all creation which is not great, nothing which is not small. To know that the universe is but as a tare-seed, and the tip of a hair is (as big as) a mountain, -- this is the expression of relativity."In regard to function, if we say that something exists or does not exist, by its own standard of existence or non- existence, then there is nothing which does not exist, nothing which does not perish from existence. If we know that east and west are convertible and yet necessary terms in relation to each other, then such (relative) functions may be determined."In regard to man's desires or interests, if we say that anything is good or bad because it is either good or bad according to our individual (subjective) standards, then there is nothing which is not good, nothing -- which is not bad. If we know that Yao and Chieh each regarded himself as good and the other as bad, then the (direction of) their interests becomes apparent."Of old Yao and Shun abdicated (in favor of worthy successors) and the rule was maintained, while Kuei (Prince of Yen) abdicated (in favor of Tsechih) and the latter failed. T'ang and Wu got the empire by fighting, while by fighting, Po Kung lost it. From this it may be seen that the value of abdicating or fighting, of acting like Yao or like Chieh, varies according to time, and may not be regarded as a constant principle. "A battering-ram can knock down a wall, but it cannot repair a breach. Different things are differently applied. Ch'ichi and Hualiu (famous horses) could travel 1,000 li in one day, but for catching rats they were not equal to a wild cat. Different animals possess different aptitudes. An owl can catch fleas at night, and see the tip of a hair, but if it comes out in the daytime it can open wide its eyes and yet fail to see a mountain. Different creatures are differently constituted."Thus, those who say that they would have right without its correlate, wrong; or good government without its correlate, misrule, do not apprehend the great principles of the universe, nor the nature of all creation. One might as well talk of the existence of Heaven without that of Earth, or of the negative principle without the positive, which is clearly impossible. Yet people keep on discussing it without stop; such people must be either fools or knaves."Rulers abdicated under different conditions, and the Three Dynasties succeeded each other under different conditions. Those who came at the wrong time and went against the tide are called usurpers. Those who came at the right time and fitted in with their age are called defenders of Right. Hold your peace, Uncle River. How can you know thedistinctions of high and low and of the houses of the great and small?'"In this case," replied the Spirit of the River, "what am I to do about declining and accepting, following and abandoning (courses of action)?""From the point of view of Tao," said the Spirit of the Ocean."How can we call this high and that low? For there is (the process of) reverse evolution (uniting opposites). To follow one absolute course would involve great departure from Tao. What is much? What is little? Be thankful for the gift. To follow a one-sided opinion is to diverge from Tao. Be exalted, as the ruler of a State whose administration is impartial. Be at ease, as the Deity of the Earth, whose dispensation is impartial. Be expansive, like the points of the compass, boundless without a limit. Embrace all creation, and none shall be more sheltered or helped than another. This is to be without bias. And all things being equal, how can one say which is long and which is short? Tao is without beginning, without end. The material things are born and die, and no credit is taken for their development. Emptiness and fullness alternate, and their relations are not fixed. Past years cannot be recalled; time cannot be arrested. The succession of growth and decay, of increase and diminution, goes in a cycle, each end becoming a new beginning. In this sense only may we discuss the ways of truth and the principles of the universe. The life of things passes by like a rushing, galloping horse, changing at every turn, at every hour. What should one do, or what should one not do? Let the (cycle of) changes go on by themselves!""If this is the case," said the Spirit of the River, "what is the value of Tao?""Those who understand Tao," answered the Spirit of the Ocean "must necessarily apprehend the eternal principles and those who apprehend the eternal principles must understand their application. Those who understand their application do not suffer material things to injure them. "The man of perfect virtue cannot be burnt by fire, nor drowned by water, nor hurt by the cold of winter or the heat of summer, nor torn by bird or beast. Not that he makes light of these; but that he discriminates between safety and danger, is happy under prosperous and adverse circumstances alike, and cautious in his choice of action, so that none can harm him."Therefore it has been said that Heaven (the natural) abides within man (the artificial) without. Virtue abides in the natural. Knowledge of the action of the natural and of the artificial has its basis in the natural its destination in virtue. Thus, whether moving forward or backwards whether yielding or asserting, there is always a reversion to the essential and to the ultimate.""What do you mean," enquired the Spirit of the River, "by the natural and the artificial?""Horses and oxen," answered the Spirit of the Ocean, "have four feet. That is the natural.Put a halter on a horse's head, a string through a bullock's nose. That is the artificial."Therefore it has been said, do not let the artificial obliterate the natural; do not let will obliterate destiny; do not let virtue be sacrificed to fame. Diligently observe these precepts without fail, and thus you will revert to the True."The walrus envies the centipede; the centipede envies the snake; the snake envies the wind; the wind envies the eye; and the eye envies the mind. The walrus said to the centipede, "I hop about on one leg but not very successfully. How do you manage all those legs you have?""I don't manage them," replied the centipede. "Have you never seen saliva? When it is ejected, the big drops are the size of pearls, the small ones like mist. At random they fall, in countless numbers. So, too, does my natural mechanism move, without my knowing how I do it."The centipede said to the snake, "With all my legs I do not move as fast as you with none. How is that?""One's natural mechanism," replied the snake, "is not a thing to be changed. What need have I for legs?"The snake said to the wind, "I wriggle about by moving my spine, as if I had legs. Now you seem to be without form, and yet you come blustering down from the North Sea to bluster away to the South Sea How do you do it?""'Tis true," replied the wind, "that I bluster as you say. But anyone who sticks his finger or his foot into me, excels me. On the other hand, I can tear away huge trees and destroy large buildings. This power is given only to me. Out of many minor defeats I win the big victory. And to win a big victory is given only to the Sages."When Confucius visited K'uang, the men of Sung surrounded him by several cordons. Yet he went on singing to his guitar without stop. "How is it, Master," enquired Tselu, "that you are so cheerful?""Come here," replied Confucius, "and I will tell you. For a long time I have not been willing to admit failure, but in vain. Fate is against me. For a long time I have been seeking success, but in vain. The hour has not come. In the days of Yao and Shun, no man throughout the empire was a failure, though this was not due to their cleverness. In the days of Chieh and Chou, no man throughout the empire was a success, though this was not due to their stupidity. The circumstances happened that way."To travel by water without fear of sea-serpents and dragons, -- this is the courage of the fisherman. To travel by land without fear of the wild buffaloes and tigers, -- this is thecourage of hunters. When bright blades cross, to look on death as on life, -- this is the courage of the warrior. To know that failure is fate and that success is opportunity, and to remain fearless in times of great danger, -- this is the courage of the Sage. Stop bustling, Yu! My destiny is controlled (by someone).Shortly afterwards, the captain of the troops came in and apologized, saying, "We thought you were Yang Hu; that was why we surrounded you. We find we have made a mistake." Whereupon he apologized and retired.Kungsun Lung said to Mou of Wei, "When young I studied the teachings of the elders. When I grew up, I understood the morals of charity and duty. I learned to level together similarities and differences, to confound arguments on "hardness" and "whiteness", to affirm what others deny, and justify what others dispute. I vanquished the wisdom of all the philosophers, and overcame the arguments of all people. I thought that I had indeed understood everything. But now that I have heard Chuangtse, I am lost in astonishment. I know not whether it is in arguing or in knowledge that I am not equal to him. I can no longer open my mouth. May I ask you to impart to me the secret?"Prince Mou leaned over the table and sighed. Then he looked up to heaven and laughed, saying, "Have you never heard of the frog in the shallow well? The frog said to the turtle of the Eastern Sea, 'What a great time I am having! I hop to the rail around the well, and retire to rest in the hollow of some broken bricks. Swimming, I float on my armpits, resting my jaws just above the water. Plunging into the mud, I bury my feet up to the foot-arch, and not one of the cockles, crabs or tadpoles I see around me are my match. Besides, to occupy such a pool all alone and possess a shallow well is to be as happy as anyone can be. Why do you not come and pay me a visit?'"Now before the turtle of the Eastern Sea had got its left leg down its right knee had already stuck fast, and it shrank back and begged to be excused. It then told the frog about the sea, saying, 'A thousand li would not measure its breadth, nor a thousand fathoms its depth. In the days of the Great Yu:, there were nine years of flood out of ten; but this did not add to its bulk. In the days of T'ang, there were seven years of drought out of eight; but this did not make its shores recede. Not to be affected by the passing of time, and not to be affected by increase or decrease of water, -- such is the great happiness of the Eastern Sea.' At this the frog of the shallow well was considerably astonished and felt very small, like one lost."For one whose knowledge does not yet appreciate the niceties of true and false to attempt to understand Chuangtse, is like a mosquito trying to carry a mountain, or an insect trying to swim a river. Of course he will fail. Moreover, one whose knowledge does not reach to the subtlest teachings, yet is satisfied with temporary success, -- is not he like the frog in the well?"Chuangtse is now climbing up from the realms below to reach high heaven. For him nonorth or south; lightly the four points are gone, engulfed in the unfathomable. For him no east or west - starting from the Mystic Unknown, he returns to the Great Unity. And yet you think you are going to find his truth by dogged inquiries and arguments! This is like looking at the sky through a tube, or pointing at the earth with an awl. Is not this being petty?"Have you never heard how a youth of Shouling went to study the walking gait at Hantan? Before he could learn the Hantan gait, he had forgotten his own way of walking, and crawled back home on all fours. If you do not go away now, you will forget what you have and lose your own professional knowledge." Kungsun Lung's jaw hung open, his tongue clave to his palate, and he slunk away.Chuangtse was fishing on the P'u River when the Prince of Ch'u sent two high officials to see him and said, "Our Prince desires to burden you with the administration of the Ch'u State." Chuangtse went on fishing without turning his head and said, "I have heard that in Ch'u there is a sacred tortoise which died when it was three thousand (years) old. The prince keeps this tortoise carefully enclosed in a chest in his ancestral temple. Now would this tortoise rather be dead and have its remains venerated, or would it rather be alive and wagging its tail in the mud?""It would rather be alive," replied the two officials, and wagging its tail in the mud.""Begone!" cried Chuangtse. "I too will wag my tail in the mud.Hueitse was Prime Minister in the Liang State, and Chuangtse was on his way to see him. Someone remarked, "Chuangtse has come. He wants to be minister in your place." Thereupon Hueitse was afraid, and searched all over the country for three days and three nights to find him.Then Chuangtse went to see him, and said, "In the south there is a bird. It is a kind of phoenix. Do you know it? When it starts from the South Sea to fly to the North Sea, it would not alight except on the wu-t'ung tree. It eats nothing but the fruit of the bamboo, drinks nothing but the purest spring water. An owl which had got the rotten carcass of a rat, looked up as the phoenix flew by, and screeched. Are you not screeching at me over your kingdom of Liang?"Chuangtse and Hueitse had strolled on to the bridge over the Hao, when the former observed, "See how the small fish are darting about! That is the happiness of the fish.""You not being a fish yourself," said Hueitse, "how can you know the happiness of the fish?""And you not being I," retorted Chuangtse, "how can you know that I do not know?""If I, not being you, cannot know what you know," urged Hueitse, "it follows that you, notbeing a fish, cannot know the happiness of the fish.""Let us go back to your original question," said Chuangtse. "You asked me how I knew the happiness of the fish. Your very question shows that you knew that I knew. I knew it (from my own feelings) on this bridge."[文档可能无法思考全面，请浏览后下载，另外祝您生活愉快，工作顺利，万事如意!]。

庄子_英文_09.1huangzi is,after Laozi,one of the earliest thinkers to contribute to the philosophy that has come to be known as Taoism.His work Zhuangzi is considered as one of the definitive 1texts of Taoism and is thought to be more comprehensive than TaoTe Ching ,which is attributed to Laozi,the first philosopher of Taoism.Zhuangzi is ranked among the greatest of literary and philosophical giants that China has produced.His teach -ings also exerted a great influence on the development of Chinese Buddhism and had consid -erable effect on Chinese landscape painting 2and poetry.In spite of his importance,details of Zhuangzi ’s life are unknown.According to the great Han Dynasty historian,Sima Qian,Zhuangzi was a native of the town of Meng,his per -sonal name was Zhou,and he was a minor official at Qiyuan in his hometown.3He lived dur -ing the reign of King Wei of Chu and was therefore a contemporary of Mencius,an eminent Confucian sc holar known as China ’s “Second Sage ”,but there appeared to have little com -munication between them.4What we know of the philosophy of Zhuangzi comes primarily from the book that bears his name,Zhuangzi .In general,his philosophy is mildly skeptical 5,arguing that our life is limited and the amount of things to know is unlimited.To use the limited to pursue the un -limited,he said,was foolish.6Our language and cognition in general presuppose 7a Tao to *崔刚，清华大学外语系教授，博士生导师，本刊编委。

庄子Zhuāng Zǐ (circa 369-286 BC)Freewheeling TaoistZhuang Zi was a principal Taoist philosopher in the Warring States Period (475-221 BC). His birthplace was only 50 kilometers from the birthplace ofLao Zi, the founder of Taoism. And they were later deemed the two most important representatives of the "Lao Zhuang School" of Taoism.Zhuang Zi, with a given name of Zhou, served as a minor official in the State of Song for a short period of time. Soon, he quit and began toconcentrate on writing books.Many people believe that Zhuang Zi was the author of the book of the same name, Zhuang Zi ("Zhuang-tzu").Unlike the famous 5,000-word Daodejing ("Tao Te Ching"), or the Book of Virtue, written by Lao Zi, Zhuang Zi is a33-chapter text of more than100,000 words.In the book, Zhuang uses multiple and often divergent styles in making his points.To explain an idea or a concept, he may use parables, dialogues, paradoxes and even jokes to impart his unique philosophical perspectives.To explain Dao (also known as Way or Great Integrity), which is the essential concept of Taoism, Zhuang Zi points out that Dao is the source ofcreation, the process of constant change of the world, and the path of human action that can align individuals with this all-embracing cosmic process.He also stressed that names and labels are all-too-human attempts to categorize the world, which could only end in failure.He says: "Monkeys pair with monkeys, deer go with deer, and fish play with other fish."Men claim that Maoqiang and Lady Li were beautiful, but if fish saw them they would dive to the bottom of the stream, if birds saw them they wouldfly away, and if deer saw them they would break into a run. So, among these four, which one knows the standard of true beauty in the world?"The way I see it, the rules of benevolence and righteousness and the paths of right and wrong are hopelessly snarled and jumbled."Meanwhile, Zhuang advocates living one's life as naturally as possible.He says a man should accept his inclinations and aptitudesas they are, instead of gauging them in response to social pressures and criticism. He bestillustrates his perspective in a dialogue with Hui Zi (390-317 BC), a famous statesman and philosopher of his time.Hui Zi said to Zhuang Zi, "I have a big tree called a shu. Its trunk is too gnarled and bumpy to apply a measuring line to, its branches too bent andtwisty to match up to a compass or square. You could stand it by the road and no carpenter would look at it twice ..."Zhuang Zi said, "Now you have this big tree and you're distressed because it's useless."Why not plant it in ... [the Dao], relax and do nothingby its side, or lie down for a free and easy sleep under it? Axes will never shorten its life, nothingcan ever harm it. If there's no use for it, how can it come to grief or pain?"Relying solely on writing books, Zhuang could hardly make ends meet. But when the king of the State of Chu offered him a thousand taels of gold andthe position of prime minister, he declined.Zhuang said that he'd rather "wallow happily in the muddy water like a turtle" than slave away at the behest of a ruler.。

庄子英文介绍作文英文回答：Zhuangzi, also known as Chuang Tzu, was an influential Chinese philosopher who lived during the Warring States period (475-221 BCE). He is best known for his eponymous philosophical text, the Zhuangzi, which is one of the most important works of Taoist thought.Zhuangzi's philosophy is characterized by its emphasis on naturalism, spontaneity, and the importance of living in harmony with the Dao, the fundamental principle of the universe. He believed that the best way to live is tofollow the natural order of things and to avoid artificial constraints and conventions.Zhuangzi was a master of allegory and paradox, and his work is full of vivid and imaginative stories thatillustrate his philosophical ideas. He often used humor and satire to poke fun at the pretensions of the day, and hiswork is known for its wit and playfulness.Zhuangzi's philosophy has had a profound influence on Chinese thought and culture, and it continues to be studied and debated today. His ideas have influenced a wide range of thinkers, including poets, artists, and political leaders.中文回答：庄子，又称庄周，是战国时期具有影响力的中国哲学家（公元前 475-221 年）。

对庄子的评价英文作文An Appreciation of Zhuangzi: The Sage of Spontaneous VirtueIn the vast tapestry of ancient Chinese philosophy, Zhuangzi, also known as Zhuang Zhou, stands as a towering figure, renowned for his profound insights into the nature of reality, the role of humanity within it, and the pursuit of harmony with the universe. His teachings, embodied in the collection known as the "Zhuangzi" or "Zhuangzi's Writings," offer a unique perspective that challenges conventional wisdom and encourages readers to embrace alife of spontaneous virtue and unfettered freedom.The Visionary PhilosopherZhuangzi was a visionary who saw beyond the confines of society's norms and conventions. He rejected the rigid frameworks of Confucianism and Legalism, advocating instead for a life guided by the "Way of Nature" (Dao). This Dao represents the ultimate reality, the harmonious interplay of all things in the universe, free from human-imposed labels and hierarchies. Zhuangzi believed that by aligning oneself with this Dao, one could achieve true freedom and enlightenment.The Art of Non-ActionOne of Zhuangzi's most celebrated concepts is the art of "wu-wei," often translated as "non-action" or "effortless action." This does not mean inaction or laziness but rather the ability to act in harmony with the natural flow of things, without imposing one's will or desires upon them. Zhuangzi encouraged individuals to let go of their ego-driven desires and ambitions, trusting in the wisdom of the universe to guide their actions. Through wu-wei, one can achieve a state of effortless accomplishment, where every action seems to unfold effortlessly and naturally.The Paradoxical SageZhuangzi's teachings are often characterized by paradoxes and apparent contradictions, which serve to challenge the reader's assumptions and encourage a deeper understanding of reality. He spoke of the "useless tree" that survived because it was deemed unfit for lumber, illustrating the value of being unconventional and unremarkable. He also famously debated the existence of a butterfly dream, exploring the nature of reality and perception. These paradoxes serve to highlight the fluidityand relativity of our experiences, encouraging us to question our beliefs and see beyond the superficial.The Embrace of Spontaneous VirtueAt the heart of Zhuangzi's philosophy lies the concept of spontaneous virtue (de), which refers to a natural, unforced goodness that arises from living in harmony with the Dao. Unlike the Confucian ideal of cultivated virtue, Zhuangzi's spontaneous virtue is not something that needs to be taught or acquired but rather something that emerges naturally when one aligns oneself with the universe. This virtue is characterized by simplicity, humility, and a profound sense of interconnectedness with all things.Legacy and InfluenceZhuangzi's teachings have had a profound impact on Chinese culture and philosophy, influencing generations of thinkers and artists. His emphasis on spontaneity, freedom, and harmony with nature continues to resonate in contemporary society, where the pressures of modern life often lead people to seek similar ideals. Moreover, Zhuangzi's use of paradox and metaphor has inspired countless writers, poets, and philosophers to explore thecomplexities of human existence and the mysteries of the universe.In conclusion, Zhuangzi stands as a towering figure in the pantheon of ancient Chinese philosophy, offering a unique and profound perspective on the nature of reality and the human condition. Through his teachings on the Way of Nature, the art of non-action, spontaneous virtue, and the embrace of paradox, Zhuangzi invites us to let go of our ego-driven desires and embrace a life of harmony, freedom, and spontaneous goodness. His legacy lives on, inspiring generations to seek a deeper understanding of the universe and their place within it.。

庄子生平介绍英文作文Zhuangzi was a prominent philosopher and writer in ancient China. He was born in the state of Song during the Warring States period, around the 4th century BCE. Not much is known about his early life, but it is believed that he was born into a family of scholars and may have studied under Laozi, the founder of Taoism.Zhuangzi is best known for his eponymous book, "Zhuangzi," which is considered one of the most important works of Taoist philosophy. The book is a collection of stories, parables, and dialogues that explore the nature of reality, the human condition, and the relationship between humans and the natural world.Zhuangzi's philosophy is characterized by a rejection of conventional notions of morality, social norms, and human desire. He believed that the pursuit of material wealth and status was a source of suffering and that true happiness could only be found by embracing the natural flowof life and letting go of one's ego.Despite his rejection of conventional values, Zhuangzi was highly respected by his contemporaries and later generations of scholars. His work had a profound influence on Chinese culture and philosophy, and his ideas continue to be studied and debated to this day.Zhuangzi lived a simple and humble life, and he was known for his wit and sense of humor. He was also a skilled musician and is said to have played the guqin, atraditional Chinese musical instrument, with great skill.Zhuangzi's legacy continues to inspire people around the world to question their assumptions and embrace the mysteries of life. His teachings remind us that true wisdom cannot be found in books or doctrines, but only through direct experience and a deep connection to the natural world.。

有关庄子的英语作文高三English CompositionTitle: The Enigmatic Wisdom of ZhuangziAs a high school senior delving into the depths of philosophy and literature, I have found myself captivated by the enigmatic wisdom of Zhuangzi, an ancient Chinese philosopher whose profound thoughts continue to resonate through the millennia. This essay is a reflection on the insights Zhuangzi offers on the nature of existence, the freedom of the human spirit, and the art of living in harmony with the Tao.Introduction:In the quiet moments of contemplation, when the hustle and bustle of senior year momentarily subsides, I often find my thoughts wandering to the teachings of Zhuangzi. His philosophy, with its emphasis on the unity of all things and the fluidity of life, offers a unique perspective on the world and our place within it.The Butterfly Dream: A Parable of Perception:One of the most famous anecdotes from Zhuangzi is the story of the butterfly dream, which challenges our perceptions of reality. Zhuangzi, upon waking from a dream in which he was a butterfly, ponders whether he is a man who dreamt of being a butterfly or a butterfly now dreaming he is a man. This tale has become a metaphor for questioning the nature of consciousness and the boundaries between the self and the world.The Freedom of the Human Spirit:Zhuangzi's teachings advocate for the liberation of the humanspirit from societal constraints and artificial constructs. He encourages us to embrace the natural flow of life, to be free from the expectations and judgments of others, and to find joy in the simple, unadorned beauty of existence.Living in Harmony with the Tao:At the heart of Zhuangzi's philosophy is the concept of the Tao, or the Way. He teaches that true wisdom lies in understanding and aligning oneself with the natural order of the universe. By doing so, one canachieve a state of inner peace and tranquility, regardless of external circumstances.The Paradox of Action and Inaction:Zhuangzi often speaks in paradoxes, such as the idea of "wu wei,"or non-action. This does not mean inactivity but rather taking actions that are in harmony with the Tao, actions that are effortless and spontaneous, without the struggle or force that comes from resistance or conflict.Reflections on Modern Life:As a student in the modern world, I find Zhuangzi's teachings to be both timely and timeless. They offer a counterbalance to the pressuresof achievement and success that often define our lives. They remind usto seek balance, to appreciate the present moment, and to cultivate a sense of wonder and curiosity about the world.Conclusion:In conclusion, the wisdom of Zhuangzi is a treasure trove ofinsights that continue to inspire and guide me. His philosophy is a reminder that there is more to life than the pursuit of material success. It encourages us to look inward, to find our true selves, and to live in harmony with the world around us. As I navigate the complexities of senior year and beyond, I carry with me the lessons of Zhuangzi, as a beacon of wisdom and a source of solace.Chinese Translation标题：庄子的神秘智慧作为一名深入研究哲学和文学的高三学生，我发现自己被古代中国哲学家庄子的神秘智慧所吸引，他深刻的思想至今仍在千年间回响。

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文档下载后可定制随意修改，请根据实际需要进行相应的调整和使用，谢谢!并且，本店铺为大家提供各种各样类型的实用资料，如教育随笔、日记赏析、句子摘抄、古诗大全、经典美文、话题作文、工作总结、词语解析、文案摘录、其他资料等等，如想了解不同资料格式和写法，敬请关注!Download tips: This document is carefully compiled by theeditor. I hope that after you download them,they can help yousolve practical problems. The document can be customized andmodified after downloading,please adjust and use it according toactual needs, thank you!In addition, our shop provides you with various types ofpractical materials,such as educational essays, diaryappreciation,sentence excerpts,ancient poems,classic articles,topic composition,work summary,word parsing,copyexcerpts,other materials and so on,want to know different data formats andwriting methods,please pay attention!Zhuangzi was a famous Chinese philosopher who lived during the Warring States period. He was known for his Daoist teachings and his belief in living a simple and natural life. Born in Meng, a state in ancient China, Zhuangzi spent most of his life traveling and spreading his philosophical ideas.Zhuangzi's most famous work is the "Zhuangzi," a collection of stories and essays that explore the nature of reality and the concept of the Dao, or the Way. In these writings, Zhuangzi challenges conventional wisdom and encourages readers to question their assumptions about the world around them.One of Zhuangzi's key teachings is the idea of "wu-wei," or non-action. He believed that by letting go of desires and expectations, one could achieve a state of harmony with the natural world. This philosophy influenced many later Daoist thinkers and continues to be studied anddebated to this day.In addition to his philosophical writings, Zhuangzi was also known for his sense of humor and his love of storytelling. Many of his anecdotes and parables are still popular in Chinese culture and are often used to illustrate moral lessons and philosophical concepts.Overall, Zhuangzi's life and teachings continue to inspire people around the world to question their assumptions, live in harmony with nature, and seek a deeper understanding of the world around them. His legacy as a philosopher, storyteller, and advocate for simplicity and humility lives on to this day.。

介绍庄周的英语作文Zhuang Zhou, also known as Zhuangzi, was an influential Chinese philosopher who lived during the Warring States period of ancient China. His teachings and writings have had a profound impact on Chinese philosophy and culture, and he is considered one of the most important figures in the Daoist tradition. In this essay, we will explore the life and teachings of Zhuang Zhou, as well as the historical background and development of his ideas. We will also analyze different perspectives and opinions surrounding his philosophy, provide case studies and examples to illustrate key points, and offer a critical evaluation of the benefits and drawbacks of his teachings. Finally, we will conclude with some reflections on the future implications and recommendations related to the study of Zhuang Zhou's philosophy.Zhuang Zhou was born in the 4th century BCE in the state of Song, which is now part of modern-day Henan province in China. Not much is known about his early life, but he is believed to have lived during a time of great social and political upheaval in China. The Warring States period was marked by constant warfare and instability, and it was against this backdrop that Zhuang Zhou developed his philosophical ideas.Zhuang Zhou's most famous work is the 'Zhuangzi,' a collection of stories and essays that explore the nature of reality, the concept of the Dao (the Way), and the relationship between humanity and the natural world. In his writings, Zhuang Zhou emphasizes the importance of living in harmony with the natural order of things and embracing spontaneity and non-action. He is also known for his use of parables and allegories to convey his philosophical ideas, which has led to the'Zhuangzi' being regarded as a work of great literary and artistic merit.One of the key themes in Zhuang Zhou's philosophy is the idea of 'ziran,'which can be translated as 'self-so' or 'naturalness.' Zhuang Zhou believed that the key to living a fulfilling life lies in embracing one's natural instincts and desires, rather than trying to conform to societal norms and expectations. He alsoemphasized the importance of letting go of the ego and the pursuit of material wealth and status, and instead advocated for a life of simplicity and contentment.From a historical perspective, Zhuang Zhou's philosophy can be seen as a response to the turmoil and chaos of the Warring States period. In a time of constant warfare and political intrigue, Zhuang Zhou's teachings offered a message of peace, harmony, and inner contentment. His emphasis on the importance of living in accordance with the Dao and embracing spontaneity and non-action can be seen as a reaction to the violence and conflict that characterized the era in which he lived.Zhuang Zhou's philosophy has been the subject of much debate andinterpretation over the centuries, and there are many different perspectives and opinions surrounding his teachings. Some scholars have praised Zhuang Zhou for his emphasis on the importance of living in harmony with the natural world and embracing a life of simplicity and contentment. They argue that his ideas arestill relevant today and can offer valuable insights into how we can live more fulfilling lives in the modern world.However, there are also critics who have raised concerns about thepracticality and feasibility of Zhuang Zhou's philosophy. Some argue that his emphasis on non-action and spontaneity could be seen as a form of passivity, and that it may not be realistic to expect people to completely let go of their desires and ambitions in the pursuit of a more harmonious way of life. Others have also pointed out that Zhuang Zhou's philosophy may not offer concrete solutions to the complex social and political problems that we face in the modern world.To illustrate the key points of Zhuang Zhou's philosophy, we can look at the example of the famous story of the butterfly dream. In this story, Zhuang Zhou dreams that he is a butterfly, and upon waking, he wonders whether he is a man who dreamed of being a butterfly, or a butterfly dreaming of being a man. This story is often interpreted as a metaphor for the illusory nature of reality and the difficulty of distinguishing between the self and the external world. Itillustrates Zhuang Zhou's emphasis on the importance of embracing spontaneity and non-action, and his belief in the interconnectedness of all things.Another example that illustrates Zhuang Zhou's philosophy is the story of the butcher who is able to effortlessly carve up an ox without dulling his blade. This story is often cited as an example of the concept of 'wu-wei,' or non-action, which is central to Zhuang Zhou's teachings. The butcher is able to achieve his task with ease because he allows the natural order of things to guide his actions, rather than forcing his will upon the world. This story serves as a powerful illustration of the importance of living in harmony with the Dao and embracing spontaneity and naturalness.While there are certainly benefits to be found in Zhuang Zhou's philosophy, there are also drawbacks and limitations that should be considered. One of the main criticisms of his teachings is that they may not offer practical solutions to the complex social and political problems that we face in the modern world. In a time of global conflict, environmental degradation, and economic inequality, it may not be realistic to expect people to completely let go of their desires and ambitions in the pursuit of a more harmonious way of life. Additionally, some have argued that Zhuang Zhou's emphasis on non-action and spontaneity could be seen as a form of passivity, and that it may not be feasible to expect people to completely let go of their desires and ambitions.In conclusion, Zhuang Zhou's philosophy offers valuable insights into the nature of reality, the concept of the Dao, and the relationship between humanity and the natural world. His emphasis on living in harmony with the natural order of things and embracing spontaneity and non-action has had a profound impact on Chinese philosophy and culture, and his teachings continue to be studied and debated to this day. While there are certainly benefits to be found in Zhuang Zhou's philosophy, there are also drawbacks and limitations that should be considered. As we look to the future, it is important to critically evaluate Zhuang Zhou's teachings and consider how they can be applied to the complex socialand political problems that we face in the modern world. By doing so, we can gain a deeper understanding of his philosophy and its relevance to our lives today.。

Zhuangzi,an ancient Chinese philosopher,is renowned for his profound thoughts and unique perspective on life,nature,and the universe.His works,compiled in the Zhuangzi or Chuang Tzu,have inspired countless scholars and thinkers throughout history.1.Philosophical Insights:Zhuangzis philosophy is deeply rooted in Taoism,emphasizing the concept of Wu Wei or nonaction,which suggests that one should act in accordance with the natural flow of things without forcing or controlling the outcome.This idea is central to his teachings and is reflected in his stories and parables.2.The Butterfly Dream:One of Zhuangzis most famous allegories is the Butterfly Dream, which questions the nature of reality and the boundaries between dreams and wakefulness. Zhuangzi asks whether he is a man dreaming of being a butterfly or a butterfly dreaming of being a man.This story invites contemplation on the nature of consciousness and the subjective experience of life.3.The Use of Parables:Zhuangzi often employs parables to convey his philosophical ideas.For instance,the story of the Useless Tree illustrates the value of being unremarkable and thus avoiding harm or exploitation.It teaches the lesson of finding ones place in the world without striving for unnecessary attention or recognition.4.The Unity of All Things:Zhuangzis philosophy also touches on the concept of the unity of all things,suggesting that all beings and elements of the universe are interconnected and part of a greater whole.This holistic view of existence encourages a sense of harmony and respect for all forms of life.5.The Art of Living:Zhuangzis teachings emphasize the art of living in the moment and finding joy in the simple things.He advocates for a life free from excessive desires and materialistic pursuits,encouraging individuals to cultivate inner peace and contentment.6.Freedom and Spontaneity:Zhuangzis writings celebrate freedom and spontaneity, urging individuals to live life to the fullest and to embrace the unpredictable nature of existence.His philosophy encourages flexibility and adaptability in the face of lifes challenges.7.Cultural Impact:Zhuangzis ideas have had a lasting impact on Chinese culture, influencing not only philosophy but also literature,art,and even politics.His emphasis on harmony with nature and the importance of personal freedom resonates with many people even today.8.Modern Interpretations:In the modern era,Zhuangzis philosophy has been reinterpreted in various contexts,including environmentalism,existentialism,and the study of consciousness.His timeless wisdom continues to offer insights into the human condition and our place in the universe.In conclusion,Zhuangzis philosophy offers a rich tapestry of ideas that encourage a deeper understanding of life,nature,and the self.His works continue to be studied and revered for their depth and the timeless wisdom they contain.。

ERNEST RICHARD HUGHES, born in London,5th January 1883. M.A., Oxon. Missionary inthe interior of China, 1911-29. In Shanghai,1929 – 31. Reader in Chinese Religion andPhilosophy in Oxford University, 1934-41;seconded to Chungking, 1942. Books includeThe invasion of China by the Western World,1937.CHINESE PHILOSOPHY INCLASSICAL TIMESEdited and Translated byE. A. HUGHESLONDON: J. M. DENT & SONS LTD.NEW YORK: E. P. DUTTON & CO. INC.First published 1942Last reprinted 1944Chapter 1. Excursions into Freedom.In the Northern Ocean there is a fish, its name the Kun [Leviathan], its size I know not how many li. 1 By metamorphosis it becomes a bird called the P‟eng […Roc‟], with a back I know not how many li in extent. When it rouses itself and.flies, its wings darken the sky like clouds. With the sea in motion this bird transports itself to the Southern Ocean, the Lake of Heaven. In the words of Ch‟i Hsieh, a recorder of marvels, …When the P‟eng transports itself to the Southern Ocean, it thrashes the water for three thousand li, and mounts in a whirlwind to the height of ninety thousand li, and flies continuously for six months before it comes to rest.‟A mote in a sunbeam (that in one sense is all that this1 Li –the Chinese mile, roughly a third of theEnglish mile. 165166 TAO EXPERTSvast Roc is): flying dust which living creatures breathe- inand out! And that blueness of the sky! Is it an actual colour,or is it the measureless depth of the heavens which we gazeat from below and see a s …blue,‟ just like that and nothing more? Again take water, without the dense accumulation of which there is no power for the floating of a great ship. And (think of) a cup of water upset in a corner of the hall. A tiny mustard seed becomes a ship (afloat), but the cup which heldthe water will remain aground because of the shallowness ofthe water and the size of the cup as a ship.So with the accumulation of wind, without sufficient density 1 it has no power to float huge wings. Thus it is thatthe P‟eng has to rise ninety thousand li and cut off the wind beneath if. Then and not before, the bird, borne up by the down-pressed wind, floats in the azure heavens with secure support. Then and not before, it can start on its journey south.A cicada and a young dove giggled together over theP‟eng. The cicada said, …When we exert ourselves to fly upon to the tall elms, we sometimes fail to get there and are pulled back to the ground; and that is that. Why then shouldany one mount up ninety thousand li in order to go south?‟ Well, the man who goes out to the grassy country near by takes only three meals with him and comes back with his stomach well filled. But the man who has to travel a hundredli grinds flour for one night on the way; and the man whohas to travel a thousand li requires food for three months. These two little creatures (the cicada and the dove), whatcan they know?Small knowledge is not equal to great knowledge, just as a short life is not equal to a long one. How do we know this tobe so? The mushroom with one brief morning‟s existencehas no knowledge of the duration of a month. The chrysalis knows nothing of the spring and the. autumn. This is due to their short life. In the south of Ch‟u State1 …Density‟ seems the only word to represent t he Chinese.This is an admirable example of the realistic way in which a really great poet‟s imagination works.CHUANG CHOU 167there is a Ming-ling tree whose springs and autumns makefive hundred years. In the old days there was a Ta-ch‟untree whose springs and autumns made eight thousandyears. Right down to the present Grandfather P‟eng 1 isfamed for his immense age – although if all man matchedhim, how wretched they would be!...A variant version of the story of the Leviathan and theRoc is here given, winding up with a quail laughing at theP‟eng and describing its flight among the bushes as …theperfection of flight.‟ Chuang Chou says that this is due tothe difference between small and great. He then continues:Thus it is that the knowledge of some men qualifies themfor a small office and for effecting unity in one district,whilst the moral power of another man fits him to be aruler and proves itself throughout a whole country. Thesemen have a view of themselves which is like the quail‟sview of himself.On the other hand, Master Yung of Sung State justlaughs at these men. If the whole world should admire orcriticize him, he would neither be encouraged nordiscouraged. Having determined the difference betweenwhat is intrinsic and what extrinsic, he disputed theaccepted boundaries of honour and dishonour. In this hewas himself, and there are very few such men in the world.Nevertheless he was not really rooted.Take Master Lieh. He could drive the wind as a team andgo, borne aloft, away for fifteen days before returning.Such a man attains a happiness which few possess. Yet inthis, although he had no need to walk, there was stillsomething on which he-was dependent [viz. thewind]..Sup-posing, however, that he were borne on thenormality of the heavens and earth, driving a team of thesix elements in their changes, and thus wandered freely ininfinity-eternity, would there be anything then on whichhe was dependent?Thus it is that I say, …The perfect man has no self, thespirit-endowed man no achievements, the sage noreputation.‟1 The Methuselah of Chinese tradition.168 TAO EXPERTS(The Emptiness of Fame.)Take the Sage-king Yao, who wished to abdicate his throne in favour of the recluse Hsu Yu. Yao said, …When the sun or the moon is shining, if you should keep a torch alight, it surely would be difficult for it to give light. When the seasonal rain is falling, if you should keep on watering the ground, that would surely be waste of labour. Do you, my Teacher, establish yourself on the throne and the Great Society will be ordered. I am but a dead body. I see myself as incompetent. Pray then, reach out for the Great Society.‟Hsu Yu replied, …You, Sire, in ordering the Great Society have brought it to perfect order. If I should now take your place, it surely would be only for fame. But fame is only the transient part of the actual. Am I to act for a transient end? The tit builds its nest in the deep forest, but that nest takes up no more room than a twig. The tapir drinks from a great river, but it only fills its belly. Return and take your kingship easily. For my part there is no way by which I can be of use to the Great Society. If a cook cannot cope with his kitchen '(and prepare the sacrificial meats), the impersonator of the dead or the liturgist in the hall does not seize the cups and stand and take the cook‟s place.‟(The Spiritual Man and the Inability of the Non-spiritual to understand him.)Chien Wu [an inquirer about the Taoist Way] inquired from Lien Shu, saying, …I heard Chi eh Yu say something which went too far and is not really true. It carried one out, but did not bring one back, so its likeness to the bound- less Milky Way frightened me. It was grossly deceptive, removed from human experience.... He said that aspirit man lived on the Miao-ku-she mountain. His flesh and skin were like ice and snow: his delicate grace like a girl‟s. His food was not that of ordinary men, for he breathed in the wind and drank the dew. He mounted the CHUANG CHOU 169clouds in the air and drove a team of flying dragons, wandering out beyond the Four Seas. His spirit was congealed. Yet he delivered living things from corruption and every year made the crops ripen. For me this was a wild tale, and I did not believe him.‟…So,‟ said Lien Shu, …th e blind man has no conception of the beauty of art, nor the deaf man of the music of the bells and drums. Blindness and deafness are by no means confined to material things. These defects also exist in relation to things of the mind pit. to knowledge], and these words of yours make it appear that you are defective in this way. The virtue in that spirit man is such that all things are of little worth to him: they are all one to him. The world may be anxious to be governed: but why should he bother himself about society? That man, nothing can injure him. If there were a flood reaching to the sky, he would not be drowned. If there were a great drought and the metals and stones became liquid and the soil of the mountains were burnt up, he would not be hot. Why, the very refuse of his body would serve to manufacture a great sage-emperor. (How Greater Knowledge changes a Man‟s Sense of Values.)A man of Sung State took some sacrificial caps to the State of Yueh 1 to sell. But the people of Yueh wore their hair short and adorned their bodies [? when they sacrificed], so that they had no use for the caps. In the same way the Sage-king Yao, who ruled the peoples of the Great Society and who had brought peace to all within the Four Seas, went to see the Four Masters of Miao-ku-she mountain. On his return to his capital, his Great Society no longer existed for him.(The sophist) Master Hui 2 in conversation with Master Chung said, …The King of Wei sent me the seed of a great gourd. I planted it and the result was a gourd as big as g five-bushel measure. When I used it for holding water, it1 Yueh was a country on the borders of Chinesecivilization, 2 This is Hui Shih, who is dealt within Part Four, Chapter IX,170 TAO EXPERTS was not rigid enough to bear lifting. If I had cut it up to make ladles, they would have been too shallow for the purpose. There was indeed no purpose for which it wasnot too big, so I broke it to pieces as useless.‟Master Chuang said, …Sir, you were stupid over the useof big things. For example, there was a man of SungState who possessed a salve which healed chapped hands.His family, one generation after another, had been washersof silk. A stranger who had heard of this salve overed hima hundred ounces of gold for it. The clan, when calledtogether to consider tne matter, said, “We have been wash-ing silk for generations and have only made a few ouncesof gold. Now in one morning we can make a hundredounces. Let us sell the salve.” The stranger, havingobtained the salve, went and told the King of Wu, who washaving trouble with Yueh State and had made the un-known man commander of his ships. He engaged the menof Yueh in winter time [when hands get chapped], and inthe battle on the water he defeated the Yueh forces. 'Forthis he was rewarded with land and made a noble. The- ability to heal chapped hands was in both cases the same,but in the one case it meant a title of nobility, in the otherit meant being tied down to washing silk. The differencelay in the way of using the salve. Now, Master Hui, youpossessed a gourd as big as a five-bushel measure. Whythen did you not consider it as a huge cup in which youcould float on the rivers and lakes? instead of which youwere distressed that it was too shallow to be a ladle. Theconclusion, sir, is that it looks as if you had a dull mind,doesn‟t it?‟Master Hui said, …I have a huge tree.... Its greattrunk is so knobby and its small branches so twisted thatyou cannot put the measuring tools square on them. Itstands by the public road, but no carpenter casts a glanceat it. Now, Master Chuang; your words are big but ofno use. Every one agrees in rejecting them.‟Master Chuang said, …Have you never seen a wild cat, itsbody crouching low as it waits for its prey? It springs fromCHUANG CHOU 171this side to that, now high, now low – end it gets caught in a trap and dies in a net! There is the yak, so big that it looms over one like a cloud in the sky. That is being really big; and yet it is no use for catching mice. Now, sir, you have a huge tree and you are distressed because it is of no use. Why do you not plant it in the village of non-exis-tence, in the open country of nothingness. Beside it you could wander in inaction; and beneath it you could befree to sleep. No axe would cut it down, nothing would injure it, for there would be no purpose for which it might be used. Would you not be free from trouble then?‟Chapter 2. The (Inner) Harmony of (Opposing) Things. 1Tzu Ch‟i, a man from Nan Kuo, leant a gainst a low tableas he sat on the ground. He looked up to heaven, and hisbreath died down. Without a sound he seemed to lose hispartnership (of soul and body). Yen Ch‟eng Tzu Yu, whowas standing before him in attendance, said, …How is this,that you can make your body like a sapless tree and yourmind like dead ashes? At this moment the person leaningagainst the table is not the person who was leaning against itbefore.‟Tzu Ch‟i said, …Yen, this is a good question you are asking.At the moment, you must understand, my self was goneclean away. You have listened to the music which manmakes, but you have not listened to the music of the earth; oryou may have listened to the music of the earth, but youhave not listened to the music of Heaven.‟Tzu Yu said, …May I ask you for an explanation of this?‟Tzu Ch‟i said, …The great mass of breath (in the atmosphere) is,called the wind. There are times when thewind does not move. When it does move, a myriad aperturesare aroused to make sounds. Have you never listened to theliao liao of the wind? You know the cavities and holes in therugged heights of the mountains and the woods – with treesa hundred spans in girth. There are, as it were,1 …Things‟ in this chapter, as often elsewhere, includes notonly things in Nature, but also institutions and ideas of everykind.172 TAO EXPERTSnoses and mouths and ears, square sockets and round depressions, mortars and ditches and pools. So there is aroaring and a snoring, a whistling and a sizzling, a howlingand a yowling. The wind dies down and there is a tinymelody: it comes at full blast and there is a great diapason.There is a lull and every hole is devoid of sound....‟Tzu Yu said, …Since the music of the earth is just a matterof all kinds of holes, and human music a matter of pipes, may I ask what the music of Heaven is?‟Tzu Ch‟i said, …All this blowing varies in a myriad ways. Who then can there be who excites all this and makes eachway be itself and all of them be self-produced?‟(Supreme Knowledge and Partial Knowledge, and the Conditions under which they arise.)Great knowledge includes everything: small knowledge is restricted. Great speech has no pungency to it: small speech (may be pungent but) it is just chatter.Whether men are asleep and soul has communion with soul, or whether they are awake and the body is freed and its contacts are the basis of intercourse, the mind is day by day engaged in struggle. There are indecisions, grief', reservations, small fears giving rise to perturbation, great fears giving rise to recklessness.Consider the mind. In some men it shoots forth like a bolt from a cross-bow, assuming mastery of right and wrong. In others it holds back, merely guarding (the opinions) they have won. In others it decays like the decline of the year, in other words, day by day crumbling away to nothing. In others it is sunk in creaturely activity from which it cannotbe drawn back. In others it is sealed with hates, in other words like an old drain (choked with muck). Thus the mindhas one foot in the grave, and there is no way of reviving it [lit. bringing it back to the light of the sun].(Consider the emotions.) Joy and anger, sorrow and delight, anxiety and regret, the fire of sex passion 1 and the1 Emending the character pien to luan.CHUANG CHOU 173(subsequent) feeling of contentment: evanescent moods,like the music coming from emptiness, like mushroomscoming from damp heat. Day and night alternate beforeour eyes, and there is no knowing what they may bringforth. (An emotion) gone, is gone, and to-morrow canby no means 1 reproduce it.What is the cause of the emotions? It is near to thetruth to say that without them there is no …I,‟ and withoutan …I‟ they have nothing to take hold of. But we areignorant as to what makes this so. There must be a TrueLord, but we are least able to discover traces of Hisexistence. We may act in the belief that He exists, butwe cannot see His form, for the Reality. that exists hasno form.(Consider the body and its parts,) its nine aperturesand six internal organs, all in their places. Which ofthem shall we like best? Or are we to be pleased withthem all alike? (As a matter of fact) each has itspersonal function, and thus all are in the position ofservants: is that not so? As servants they have not thepower to control each other: is that not so? Then canthey take turn and turn about in being master andservant? (As a matter of fact) they have a true ruler inhis place [viz. the …I‟]; and whether they try or not tofind out his reality does not add to or subtract from thetruth about him.Once this …I‟ has received its complete form and solong as it awaits the completion of its span, it cannot benonexistent. But as it rubs and fights against the materialworld it is moving towards this completion with thespeed of a galloping horse; and nothing can stop this.Alas, alas, to be throughout one‟s life dispatched onservice, but to see no achievement coming from it! Tobe wearied with one‟s service and not to know what isits final object! Surely we are right in lamenting this.And nothing is gained by men affirming that there is nophysical death. The body decomposes, and the minddecomposes with it. And surely we are right in alarmingthat this is supremely1 Emending mu to mo.174 TAO EXPERTSlamentable. Thus man's life is like a passing dream, 1 is it not? Unless it be that I alone am dreaming and other men arenot dreaming.Men follow the dictates of their made-up minds, and thereis no one who does not do this. But how can a priori knowledge take the place of the mind choosing for itself?This does happen, but it is the ignorant who allow it to happen. To make the distinction between right and wrong apart from the making up of the mind is equivalent to …goingto Yueh to-day and arriving th ere in the past.‟ 2 It amountsto making nothing be something.. But if nothing can be something, even a divine Yu 3 could not have knowledge, and there would be nothing we could do about it.Take speech. It is not just an emission of breath. The man who speaks has something to say, and what he has to say is by no means absolutely predetermined [i.e. apart from the speaker]. Are we to infer that the words exist (waiting to be said) or that they do not exist until they are said? And this is a question of whether we can prove a distinction between human speech and the chirping of fledgelings.The question has to be asked: how the Tao becomes obscured so that there is the distinction of true and false. Also, how is speech obscured so that there is the distinction of right and wrong? The Tao cannot go away (for a moment) and cease to be here; neith”r can words be here [i.e. have been spoken] and be impossible. The obscuring of the Tao is in relation to one-sided thinking, and the obscuring of speech is in relation to the embroidery of eloquence. Thus it is that there are the distinctions of right and wrong made by the Confucianists and the Mohists, the one affirming what the other denies, and denying what the other affirms. If then we want to affirm what they (both) deny and deny what they affirm, there is no other way than that of a clearer understanding.1 Emending the character man to meng.2 The famous paradox by Hui Shih. Cp. Part Four, Chapter IX.3 The Sage-king Yu;CHUANG CHOU 175(We have to realize that) a thing is both a …That‟ and a …Tis,‟ and it cannot see itself as a …That.‟ If you know yourself, then you know. (Otherwise you do not know.) Thus it is that I maintain that the …That‟ proceeds from the …This,‟ also that the …This‟ is linked to the …That.‟The' …That‟ and the …This‟ together, life interpreted under conditions (of time)! After all, now there is life, now death; now death, now life. What is possible at one time is impossible at another: arid what is impossible at one time is possible at another. Being linked to the right is being linked to the wrong, and being linked to the wrong is being linked to the right. That is why the sages do not follow these distinctions and Co become enlightened by Heaven, 1 and are linked to the …This.‟(As has alre ady been stated) a …This‟ is also a …That,‟ and a …That‟ is also a …This.‟ Then in addition, a …That,‟ as also a …This,‟ is equally affirmable and deniable, with the result that we cannot infer either that they exist, or that they do not exist. Do not let them get to the point of being a pair of opposites. This is called (reaching) the axis of the Tao; for an axis from the outset is in position at the centre of a circle and meets the requirements of every change endlessly. Since both the right and the wrong are endlessly (changing), therefore I maintain that there is no other way than that of illumination....The possibility of the possible and the impossibility of the impossible – it is the Tao in action which brings this about. Thus a thing is described as being so [i.e. what it is]. How is it just what it is? Through the so-ness in its being just what it is. How is it not what it is? Through the not-so-ness in its being just so. A thing never varies in having what makes it what it is, nor in having what makes it possible. There is not anything which is not what it is, nor which is impossible. Thus it is that there are roof-slats alongside of solid pillars, ugliness alongside of beauty, and to be great [kuei], to alter [kuei], to flatter [kuei], to be1 T’i en, the transcendental side to Nature,176 TAO EXPERTS marvellous [kuei]; 1 all these through Tao have the unity of mutual interpenetration. For a thing to be separated out (from the mass) is for it to become a thing. For it to become a (complete) thing is for it to de-become. Every single thing both becomes and de-becomes, 2 both processes being to and fro in the unity of mutual interpenetration.Only the man of all-embracing intelligence knows this unity of mutual interpenetration. Because he has this intelligence, he cannot be made use of but takes up his abode in its common functioning. His functioning has utility, for to be of (real) use is to interpenetrate and be interpenetrated; and to penetrate and be interpenetrated is to achieve. To arrive at achievement is about all a man can do. Following on from that comes stopping; and to stop without knowing that one is stopping that is – Tao.For a man to wear out his spirit and intelligence in an effort to make a unity of things, and to be ignorant of thefact that they are in agreement, this is to be described by…The Morning Three.‟ What do I mean by that? Well, therewas a certain monkey-keeper who had charge of their dietof acorns. He ordered three in the morning and four at nightfor each one. The monkeys were all angry about this. Thekeeper said, …Very well, then, you can have four in themorning and three at night.‟ The monkeys were all pleased.Thus in name there was actually no change for the worse,whilst scope was given to feelings of pleasure and angerand the arrangement was in conformity with those feelings.It is in this way that sages by means of the surface distinctions of …the right‟ and …the wrong‟ make harmony,and yet take their ease in Heaven‟s levelling out. Bylevelling out I mean going two ways at once.1 The modern pronunciation of these four characters given here as kuei is as follows: k’uei, kuei, ch’ueh, and kuai. The traditional rhyme of the first is k’uei. Chuang Chou‟s selection of these four somewhat unconnect- able concepts here is with a view to showing that there must be some connection since the ideographs exist and, what is more, are expressed by the same sound in speech. N.B.–I have no reason to suppose that that sound was actually kuei, but it must have been something like it.2 The text is emended, a pu being added to the wei to make a double negative. Without this sense seems hardly possible.CHUANG CHOU 177The knowledge which the men of old had was perfect inone respect. How this was so, is as follows. There were menwho held that before there began to be (so many) things (inthe world), that was perfection, a state of completion towhich nothing could be added. Then there came a secondstage in which there were a large number of things, but theyhad not begun to be carefully differentiated. Next to thiscame a stage when things were differentiated, but there hadnot begun to be a distinction between right (things) andwrong (things). This ornamentation (of things) as right andwrong was the process which brought about the waning ofthe Tao in the world, and the same process brought about therise of personal preference. And it is equally out of thequestion to infer either that there really is progress andregress or that there is not. If we say there is, it is a case of…Chao‟s fine playing of the lute.‟ If we say there is not, it is acase of …Chao‟s inability to play the lute.‟ 1 Chao Wen‟splaying and Shih Huang‟s wielding of the conductor‟s baton and Master Hui‟s leaning against a Wu tree: the three experts‟ kno wledge was just more or less. Hence each went on till the last year of his life; but it was only they who prized their knowledge and regarded it as extraordinary compared to any one else‟s. Because they prized it they wanted to enlighten people with it. But other people were opposed to their enlightening and enlightening. The result was the confusion worse confounded of Master Hui‟s argument about hardness and whiteness – his son (you know) tried for his whole life to reach the conclusion of the argument and failed. If that is the meaning of progress, then I too (in this argument) am adding to the progress. If, however, it may not be described as progress, then there is no progress, not even with me (and my arguing!). These are the reasons why sages aim at the glorious light which comes from slippery doubts. It is why they cannot be used and on the contrary make1 Chao Wen is said to have been a music master in Cheng State. The reference here seems to be to a divided opinion about him, some, including himself, saying he was a fine player, and some that he was not.178 TAO EXPERTStheir abode in common functioning. I describe this as increasing one‟s intelligence.I will illustrate. Here are some words, and I do not know whether they are classifiable or not as right – for any things to -be classifiable and not classifiable is for them together to make a new class, and then they are in the same position as the other classified things. However that may be, allow me to try and say what I want to say. Since there is such a thing as the beginning, there is also such a thing as a beginning before the beginning, and there is also such a thing as a beginning to before the beginning to before the beginning. Since there is such a thing as something, there is also such a thing as nothing; and then, since there is such a thing as before the beginning of something and nothing, there is also such a thing as a beginning to before the beginning of something and nothing. There we are! And I do not know which of the two, something and nothing, is something and which is nothing. Coming to myself and what I have just。