Abstract
The Chinese mode of thinking is inclined to perform through emblematic symbols or suggestive images. Among all the Chinese thinkers in history, Zhuangzi, an early Daoist, prefers to using fables to explicate his ideas in a symbolic way. His writing style is metaphorically engaging and suggestive but shrouded in considerable ambiguity. Hence, it often leads to a variety of interpretations. No matter what semantic variances people may encounter when reading Zhuangzi’s works, they are able to get hold of the primary message provided they explore along the right path. This path winds through all his writings chiefly preoccupied with spiritual freedom and independent personality. The freedom as such is assumed to facilitate human fulfillment that is perceived as the ultimate telos for life.
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- 1.
Book of Changes (trans. James Legge, Changsha: Hunan Press, 1993), p. 313.
- 2.
The complete works of Zhuangzi comprises 33 chapters in total. Judging from the lexical choice, style, and structure, Chinese scholars mostly agree to the division between the Neipian [Inner Chapters], the Waipian [Outer Chapters] and the Zapian [Miscellaneous Chapters]. The first part is made up of seven chapters, the second part of 15 chapters and the third part of 11 chapters. The Neipian are said to be written by Zhuangzi because of the sufficiently shared vocabulary, style, and thought in a complete unity. The Waipian or Outer Chapters and the Zapian are assumed to be written by the followers of Zhuangzi and completed in the late years of the Warring States Period before 225 B.C. Cf. Wang Fuzhi. Zhuangzi jie [Zhuangzai’s Works Interpreted] (Beijing: Zhonghua Book Company, 1976); Chen Guying, Zhuangzi jinzhu jinyi [The Book of Zhuangzi Newly Annotated and Paraphrased] (Beijing: Zhonghua Book Company, 1983); especially Liu Xiaogan, Classifying the Zhuangzi Chapters (trans. William E. Savage, Michigan: The University of Michigan Press, 1994).
- 3.
Wang Fuzhi, Zhuangzi jie [Zhuang Zai’s Works Interpreted], 1976, Ch. 1.
- 4.
There exist several English renderings for Xiao Yao You. For instance, Fung Yu-lan translated it as “The Happy Excursion,” and Burton Waston put it into “The Free and Easy Wandering.”
- 5.
Fung Yu-lan (trans.), The Taoist Classic: Chuang-tzu (Beijing: Foreign Languages Press, 1989), pp. 25–29.
- 6.
Zhuangzi, “On the Equality of Things and Opinions,” in Fung Yu-lan (trans.), The Taoist Classic: Chuang-tzu, pp. 39–55.
- 7.
Ibid., p. 44.
- 8.
Zhuangzi, “The Happy Excursion,” in Fung Yu-lan (trans.), The Taoist Classic: Chuang-tzu, p. 29.
- 9.
Ibid.
- 10.
Ibid.
- 11.
Ibid., p. 30.
- 12.
This is based on Sima Biao’s interpretation. Cf. Chen Guying, Zhuangzi jinzhu jinyi [The Book of Zhuangzi Newly Annotated and Paraphrased] (Beijing: Zhonghua Book Company, 1983), p. 17.
- 13.
Guo Xiang, Zhuangzi jishi [Collected Commentary on the Book of Zhuangzi], see Fung Yu-lan (trans.), The Taoist Classic: Chuang-tzu, pp. 30–31.
- 14.
Ibid., p. 31.
- 15.
Xunzi (c. 298–238 B.C.) has been considered mainly a Confucianist thinker during the Warring States Period.
- 16.
Fung Yu-lan (trans.), The Taoist Classic: Chuang-tzu, p. 52.
- 17.
Sima Qian (145–86 B.C.), author of Shi ji [Historical Records].
- 18.
Fung Yu-lan (trans.), The Taoist Classic: Chuang-tzu, p. 45.
- 19.
Ibid., p. 46.
- 20.
Ibid., p. 46.
- 21.
Ibid., p. 49.
- 22.
Ibid., p. 51.
- 23.
Ibid., pp. 54–55.
- 24.
Guo Xiang, Zhuangzi jishi [Collected Commentary on the Book of Zhuangzi], Vol. 2, p. 39.
- 25.
Wang Fuzhi, Zhuangzi jie [Zhuang Zai’s Works Interpreted], p. 29.
- 26.
Fung Yu-lan (trans.), The Taoist Classic: Chuang-tzu, p. 55.
- 27.
Chen Guying, Zhuangzi jinzhu jinyi [The Book of Zhuangzi Newly Annotated and Paraphrased], p. 92.
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Wang, K. (2019). A Symbolic Way of Thinking Through Fables. In: Chinese Culture of Intelligence. Palgrave Macmillan, Singapore. https://doi.org/10.1007/978-981-13-3173-2_5
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DOI: https://doi.org/10.1007/978-981-13-3173-2_5
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