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       Zhuangzi

      Chuang Tzu: Mystic, Moralist, and Social Reformer

      Published by Good Press, 2019

       [email protected]

      EAN 4057664155559

       Introduction.

       Note on the Philosophy of Chaps. i-vii.

       CHAPTER I.

       CHAPTER II.

       CHAPTER III.

       CHAPTER IV.

       CHAPTER V.

       CHAPTER VI.

       CHAPTER VII.

       CHAPTER VIII.

       CHAPTER IX.

       CHAPTER X.

       CHAPTER XI.

       CHAPTER XII.

       CHAPTER XIII.

       CHAPTER XIV.

       CHAPTER XV.

       CHAPTER XVI.

       CHAPTER XVII.

       CHAPTER XVIII.

       CHAPTER XIX.

       CHAPTER XX.

       CHAPTER XXI.

       CHAPTER XXII.

       CHAPTER XXIII.

       CHAPTER XXIV.

       CHAPTER XXV.

       CHAPTER XXVI.

       CHAPTER XXVII.

       CHAPTER XXVIII.

       CHAPTER XXIX.

       CHAPTER XXX.

       CHAPTER XXXI.

       CHAPTER XXXII.

       CHAPTER XXXIII.

       INDEX

       ERRATA AND ADDENDA

       BY THE SAME AUTHOR.

       Introduction.

       Table of Contents

      Chuang Tzŭ[1] belongs to the third and fourth centuries before Christ. He lived in the feudal age, when China was split up into a number of States owning a nominal allegiance to the royal, and weakly, House of Chou.

      He is noticed by the historian Ssŭ-ma Ch'ien, who flourished at the close of the second century B.C., as follows:—

      Chuang Tzŭ was a native of Mêng.[2] His personal name was Chou. He held a petty official post at Ch'i-yüan in Mêng.[3] He lived contemporaneously with Prince Hui of the Liang State and Prince Hsüan of the Ch'i State. His erudition was most varied; but his chief doctrines are based upon the sayings of Lao Tzŭ.[4] Consequently, his writings, which extend to over 100,000 words, are mostly allegorical.[5]

      He wrote The Old Fisherman, Robber Chê, and Opening Trunks, with a view to asperse the Confucian school and to glorify the mysteries of Lao Tzŭ.[6] Wei Lei Hsü, Kêng Saṅg Tzŭ, and the like, are probably unsubstantial figments of his imagination.[7] Nevertheless, his literary and dialectic skill was such that the best scholars of the age proved unable to refute his destructive criticism of the Confucian and Mihist schools.[8]

      His teachings were like an overwhelming flood, which spreads at its own sweet will. Consequently, from rulers and ministers downwards, none could apply them to any definite use.[9]

      Prince Wei of the Ch'u State, hearing of Chuang Tzŭ's good report, sent messengers to him, bearing costly gifts, and inviting him to become Prime Minister. At this Chuang Tzŭ smiled and said to the messengers, "You offer me great wealth and a proud position indeed; but have you never seen a sacrificial ox?—When after being fattened up for several years, it is decked with embroidered trappings and led to the altar, would it not willingly then change places with some uncared-for pigling? … Begone! Defile me not! I would rather disport myself to my own enjoyment in the mire than be slave to the ruler of a State. I will never take office. Thus I shall remain free to follow my own inclinations."[10]

      To

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