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The early Chinese text Master Zhuang (Zhuangzi) is well known for its relativistic philosophy and colorful anecdotes. In the work, Zhuang Zhou ca. 300 B.C.E.) dreams that he is a butterfly and wonders, upon awaking, if he in fact dreamed that he was a butterfly or if the butterfly is now dreaming that it is Zhuang Zhou. The text also recounts Master Zhuang's encounter with a skull, which praises the pleasures of death over the toil of living. This anecdote became popular with Chinese poets of the second and third century C.E. and found renewed significance with the founders of Quanzhen Daoism in the twelfth century.The Quanzhen masters transformed the skull into a skeleton and treated the object as a metonym for death and a symbol of the refusal of enlightenment. Later preachers made further revisions, adding Master Zhuang's resurrection of the skeleton, a series of accusations made by the skeleton against the philosopher, and the enlightenment of the magistrate who judges their case. The legend of the skeleton was widely popular throughout the Ming dynasty (1368-1644), and the fiction writer Lu Xun (1881-1936) reimagined it in the modern era. The first book in English to trace the development of the legend and its relationship to centuries of change in Chinese philosophy and culture, The Resurrected Skeleton translates and contextualizes the story's major adaptations and draws parallels with the Muslim legend of Jesus's encounter with a skull and the European tradition of the Dance of Death. Translated works include versions of the legend in the form of popular ballads and plays, together with Lu Xun's short story of the 1930s, underlining the continuity between traditional and modern Chinese culture.

Chinese literature --- Resurrection in literature. --- History and criticism. --- Zhuangzi --- Chuang Tzu --- Chwang Tszĕ --- Dschuang Dsi --- Tchouang-Tseu --- Tschuang-tse --- Tsjwang-Tze --- Tswang Tse --- In literature.

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In recent decades, a growing concern in studies in Chinese intellectual history is that Chinese classics have been forced into systems of classification prevalent in Western philosophy and thus imperceptibly transformed into examples that echo Western philosophy. Lin Ma and Jaap van Brakel offer a methodology to counter this approach, and illustrate their method by carrying out a transcultural inquiry into the complexities involved in understanding shi and fei and their cognate phrases in the Warring States texts, the Zhuangzi in particular. The authors discuss important features of Zhuangzi's stance with regard to language-meaning, knowledge-doubt, questioning, equalizing, and his well-known deconstruction of the discourse in ancient China on shifei. Ma and van Brakel suggest that shi and fei apply to both descriptive and prescriptive languages and do not presuppose any fact/value dichotomy, and thus cannot be translated as either true/false or right/wrong. Instead, shi and fei can be grasped in terms of a pre-philosophical notion of fitting. Ma and van Brakel also highlight Zhuangzi's idea of "walking-two-roads" as the most significant component of his stance. In addition, they argue that all of Zhuangzi's positive recommendations are presented in a language whose meaning is not fixed and that every stance he is committed to remains subject to fundamental questioning as a way of life.

Methodology. --- Philosophy, Comparative. --- Zhuangzi. --- Comparative philosophy --- Humanities Methodology --- Methodology --- Chuang Tzu --- Chwang Tszĕ --- Dschuang Dsi --- Tchouang-Tseu --- Tschuang-tse --- Tsjwang-Tze --- Tswang Tse

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S12/0600 --- #SML: Joseph Spae --- China: Philosophy and Classics--Zhuangzi --- Zhuangzi --- Chuang Tzu --- Chwang Tszĕ --- Dschuang Dsi --- Tchouang-Tseu --- Tschuang-tse --- Tsjwang-Tze --- Tswang Tse --- Zhuangzi. --- 莊子. --- Chuang-tzu.

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The Daoist Zhuangzi has often been read as a mystical philosopher. But there is another tradition, beginning with the Han dynasty historian Sima Qian, which sees him as a critic of the Confucians. Kim-chong Chong analyzes the Inner Chapters of the Zhuangzi, demonstrating how Zhuangzi criticized the pre-Qin Confucians through metaphorical inversion and parody. This is indicated by the subtitle, "Blinded by the Human," which is an inversion of the Confucian philosopher Xunzi's remark that Zhuangzi was "blinded by heaven and did not know the human. " Chong compares Zhuangzi's Daoist thought to Confucianism, as exemplified by Confucius, Mencius, and Xunzi. By analyzing and comparing the different implications of concepts such as "heaven," "heart-mind," and "transformation," Chong shows how Zhuangzi can be said to provide the resources for a more pluralistic and liberal philosophy than the Confucians.

Philosophy, Confucian. --- Confucian philosophy --- Confucianism --- Philosophy, Chinese --- Zhuangzi. --- Chuang Tzu --- Chwang Tszĕ --- Dschuang Dsi --- Tchouang-Tseu --- Tschuang-tse --- Tsjwang-Tze --- Tswang Tse --- Philosophy, Confucian --- S12/0600 --- China: Philosophy and Classics--Zhuangzi

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Uses the concept of religiosity to challenge traditional views of Nietzsche and Zhuangzi as nihilistic and anti-religious.

Philosophy, Comparative. --- Philosophy. --- Taoist philosophy. --- Comparative philosophy --- Mental philosophy --- Humanities --- Philosophy, Taoist --- Philosophy --- Nietzsche, Friedrich Wilhelm, --- Zhuangzi. --- Nietzsche, Friedrich --- Nietzsche, Friederich --- Chuang Tzu --- Chwang Tszĕ --- Dschuang Dsi --- Tchouang-Tseu --- Tschuang-tse --- Tsjwang-Tze --- Tswang Tse --- S12/0820 --- S12/0600 --- China: Philosophy and Classics--Comparative philosophy --- China: Philosophy and Classics--Zhuangzi