Zhuang Zhou (WD / C’an li), also known as Zhuangzi (C’) or pronounced as Zai Wu (ZW), was a renowned Chinese thinker and literary writer of the late medieval period. Known to be one of the very first writers to articulate Chinese philosophical thinking into English, Zhuang Zhou served as an important influence in the formation of American Buddhism. Also referred to as the Sage of Mount Chi (Zhai Ce), Zhuang Zhou wrote prolifically on topics ranging from religion to government to sexuality. His works on grammar, rhetoric, composition, logic, metaphysics, and epigraphy are of great importance in today’s academic context. The following article will discuss the themes and ideas found in some of his shorter works on metaphysics, poetry, and writing.
According to one Chinese legend, Zhuang Zhou is attributed with writing in part or in whole a work known as the Canon of Contents (“Ching Yi”), a compilation of traditional treatises on Buddhist matters. The Canon contains his most famous work, the Classic of White Clouds and Other Stories (Chuang Niu). In addition, there exists a longer version of this book called the Analects or the Treatise on the Optimal State of Body (Dao Lin). Other lesser works attributed to him include the On Needle, Fragments of Songs (Xu Xian), and Refutations of Elucidar and the Notion. In the latter work, several other philosophers contributed works to the Canon of contents, and they are collectively known as the “hereditary canon”.
As outlined by some commentators, Zhuang Zhou’s main thesis is that there are two paths to achieving enlightenment: the empirical method through dialectical argumentation and the philosophical way through precise formulations and references to classic texts. He goes so far as to claim that there are differences between the two paths, but that they can be mastered, and that only through the one can a man come to a sense of his ultimate reality. He is credited with developing the Chinese philosophical language, especially the concept of tao, and with having introduced the concept of neotation into the analysis of the theories of Confucius.
The Chinese Philosophy Review by Christopher Alexander provides a detailed account of the development of Zhuang Zhou’s thought. He starts with a review of the most important discussions of ancient China, especially those related to philosophy and religion. Alexander then looks at Zhuang Zhou’s approach to religion, particularly his thoughts on qi (“energy”), and how this concept is related to concepts in Confucius’ writings. The topics he covers relate closely to the topics found elsewhere in the Canon, especially chapter two on the nature of reality.
Alexander then gives a short account of Zhuang Zhou’s key works, beginning with his study of the Analects, an extremely influential work on early Buddhism, and ending with his masterpiece, the Pillars of Tao. Although he includes all the important features of Chinese philosophy, he limits his focus to the Analects, leaving out other important works. The two pre-eminent works from his time, however, are the Classic of White Cranes and the Yin Shui Classic. They form the bedrock of his work and form part of the foundation of the later works. The next chapter briefly surveys some of the more eclectic current works of Zhuang Zhou, before moving on to discuss his classic works in full.
Subsequent chapters cover topics related to Indian metaphysics, Zen Buddhism and Hindu thought. Martin makes clear his belief that Eastern philosophy owes much to Western philosophy, and that both branches have had a tremendous influence on each other. Indian metaphysics, for instance, owes something to Buddhist metaphysics. Zen Buddhism owes something to Indian metaphysics, and Martin has spent considerable time illuminating the connections between the two. Incidentally, Martin also reviews earlier works by Chan and Shen Sung, two eminent Chinese philosophers who have much influence on Chinese metaphysics.
In the next chapter, Martin presents his main argument in defense of his thesis that Zhuang Zhou is the first Chinese philosopher. I think the extent of his knowledge will be evident from what follows. He shows that Zhuang Zhou knew the ancients very well, and that he was familiar with their concepts and ideas. Furthermore, he shows that the concepts and ideas of the ancients are much closer to our own than we tend to think. Thus, he knows whether or not the butterfly is real.
The ultimate question, then, is why Zhuang Zhou didn’t write a book presenting his arguments against the ancients. The answer, as usual with Chinese Philosophy, is complicated. It probably originated as a result of a split between the “right” Chinese philosophers and the “left” Chinese philosophers. The split caused a rupture between what was known as “right thought” and “left thought.” Only later did the term “Right Mind” enter the scene, to describe a concept that was in fact a creation of the split.