Key Concepts in Daoism and Zhuangzi's Philosophy

Dao

the way

Daojia

道家 (Daoism)

Daodejing

Classic of the way and Virtue

Daodejing authorship

Multiple authors over time; Not compiled into the established version of the text before the 3rd century BC

Laozi

Traditionally ascribed to Laozi 老子 but this is unlikely, for the name means 'old master', rather than a last name; multiple writers under this fictitious character

Views in the Daodejing

is opposed to socially constructed norms of conduct

Language in Daoism

views language as limiting our potential by establishing arbitrary norms

Dichotomies in language

is opposed to dichotomies established in language (beauty vs ugliness, good vs bad, etc.)

Wuwei

Promotes a return to before the birth of civilisation

Wuwei principle

More laws = more thieves; more norms of virtue = less virtue

Confucian views

Confucian views are part of the issue: 'When the great Way is abandoned, there are benevolence (ren 仁) and righteousness (yi 義).' (18)

Wei

Engages with action (wei 為)

Wuwei translation

wuwei 無為 (often translated to "non-action")

Know that vs Know how

Difference between: know that (learning social rituals) and know how (effortless action; action without trying to accomplish anything - trying not the try)

De

Virtue, Potency, Power

Confucianism vs Daoism on virtue

Something artificial in Confucian thought that virtue is predefined. They state that it can only be achieved after tremendous effort; counter to the Daoism 'trying without trying'.

Daoism view on virtue

Daoism: Virtue as a primary nature; already virtuous at birth

Ziran

Language and nature are problematic, and the solution is spontaneity: Ziran

Types of knowledge to reject

3 types of knowledge to reject: Moral knowledge of the Confucians, Knowledge gained through senses, Knowledge of social distinctions

Ziran meaning

If you are ziran, it means that you follow a spontaneous way of acting based on who you are.

Dao

The origin of all things

Goal of Dao

Goal of returning to this untouched state.

Dao characteristics

It is transcendent yet acts in the world; Dao is eternal; hence, it transcends the concepts of the material world

Dao activity

Dao is not fixed; it is constantly active in the world, free of exhaustion.

Dao

An immaterial force that is omnipresent and ineffable, not a thing of the world, so has no limits.

Endless cycles

The universe undergoes endless cycles of returning to the opposite.

Seeds of opposites

Each thing contains the seeds of its opposite (e.g., beauty contains the seeds of ugly; life contains the seeds of death).

Feminist text

Prefers the 'feminine' over the 'masculine' but still uses sexist stereotypes, challenging established social expectations.

Overturning of value judgements

The text attempts to overturn values regarded as positive in Warring States society, such as masculinity and strength.

Deceitful strategy for ruling

A strategy whereby the ruler appears to be weak but derives strength from this appearance, hiding the oppressive nature of the state.

Zhuangzi (莊子)

A philosopher who lived during the 4th-3rd century BC, known for stories portraying him in the wilderness.

The Zhuangzi (莊子)

A text dated 4th-2nd century BC, with inner chapters believed to be more authentic and authored by Zhuangzi or someone familiar with him.

Inner chapters

Typically considered more authentic and believed to have been written by Zhuangzi or an author familiar to him.

Outer chapters

Believed to be authored by followers of Zhuangzi.

Naturalness

A theme in Zhuangzi that promotes spontaneity and effortless action.

Limits of language

Zhuangzi argues that language is limited in its scope and never fixed in meaning.

Return to before civilization

A concept promoted by Daodejing, contrasting with Zhuangzi's teachings on living naturally in civilization.

Playfulness in Zhuangzi

A different style characterized by storytelling and making fun of Confucians.

Hard scepticism

Denial that it is possible to know the truth of anything at all.

Soft scepticism

Denial that it is possible to know the truth in certain cases.

Limits of knowledge

The passage highlights the limits of one's knowledge about others, exemplified by Hui Shi's argument.

Futility of disputation

Zhuangzi makes a point about the futility of disputation about knowledge, emphasizing knowledge acquired outside of disputation.

Soft scepticism in Zhuangzi

Denies the possibility of knowledge of the know-that type but seems to accept the possibility of knowledge of the know-how type.

Trust in own knowledge

Zhuangzi suggests it is better to trust one's own knowledge as learned from the world rather than from others.

Perspectivism

Knowledge is limited by the perspective of the knower; by their position within both the society and the world.

Confucius

Argues that reality of roles should correspond with the names (father a father, son a son - 'Using names properly' (zhengming 正名)).

Zhuangzi

States that it is futile to expect agreement on the nature of roles, as people come from different perspectives.

Zhuangzi's perspectivism

All perspectives are limited by their location; there is no 'view from nowhere'.

Debates and abatures

Neither can help settle debates, as all people have preconceptions; no perspectives can be objective due to human nature.

Sage's perspective

Should be able to see all perspectives from all perspectives; remain empty - devoid of preconceptions (xiaoyao you 逍遙遊: Rambling freely without a destination).

Great value in forgetfulness

According to Zhuangzi, it involves getting rid of fixed goals and pre-established norms of conduct.

Confucian norms

Includes benevolence (ren 仁), righteousness (yi 義), and behavioural propriety (li 禮).

Effortless action

Known as wuwei 無為, it involves fully engaging in activities without distractions.

Example of effortless action

'To stop leaving tracks is easy. Not to walk upon the ground is hard.' (Zhuangzi, chapter 4).

Middle path

Between Confucius' view of fulfilling social roles and Daodejing's view of leaving civilization behind.

Zhuangzi's solution

Face unavoidable situations with detachment; they do not shape our identity.

Socially useless

Zhuangzi casts doubt on the possibility of achieving knowledge through disputation and language.

Zhuangzi's views on knowledge

He thinks we should be responsive to all perspectives and mirror the ways of the world without acting purposefully.

Scepticism as a method

Zhuangzi uses scepticism to refute existing claims to knowledge.

Scepticism as a recommendation

Zhuangzi possibly recommends scepticism for people to suspend judgement and stop taking a position.

Scepticism as a thesis

Zhuangzi does not endorse the thesis that nothing can ever be known; he is a 'soft sceptic'.

Doctrinal philosophy

Aims to convince you through argumentation.

Therapeutic philosophy

Uses argumentation to rid you of misunderstanding and problematic ways of relating to the world.

Lisa Raphals

Discusses Zhuangzi's use of scepticism as a method and recommendation.