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The Inner Chapters Chuang-Tzu, Graham, A. C

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The Inner Chapters (Hackett Classics) UK ed. Edition, Kindle Edition
by Chuang-Tzu (Author), A. C. Graham (Translator) Format: Kindle Edition


4.4 out of 5 stars 30 ratings


About the Author
A. C. Graham (1919-1991) was professor of Chinese, School of Oriental and African Studies, University of London, and a member of the British Academy. --This text refers to an out of print or unavailable edition of this title.

Review
"...the most philosophically revealing and productive translation available." --Philip J. Ivanhoe, University of Michigan --This text refers to an out of print or unavailable edition of this title.


Product details
Publisher ‏ : ‎ Hackett Publishing Company, Inc.; UK ed. edition (15 March 2001)
Language ‏ : ‎ English
File size ‏ : ‎ 1689 KB
Text-to-Speech ‏ : ‎ Enabled
Print length ‏ : ‎ 308 pages

4.4 out of 5 stars


Amazon Customer
5.0 out of 5 stars Five StarsReviewed in the United Kingdom on 17 March 2016
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Eccellent and unusual translation of one of the most eminent scholars of Zhuang Zi's work.
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D. NICHOLLS
5.0 out of 5 stars THINKER & POET @ ONEReviewed in the United Kingdom on 7 December 2011
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" ... How is one to do equal justice to Chuang-tzu as a philosopher and as a poet? Most versions show a bias towards one side or the other. A primarily literary translator (such as Giles or Watson) will probably have some liking for the Taoist view of life but also a Taoist distaste for the analysis of concepts, without which he cannot select and manipulate his English equivalents effectively. More intellectual translators (such as Legge, or the great historian of Chinese philosophy Fung Yu-lan, who published a version of the Inner chapters) are inclined to neglect the literary aspect as though it were mere decoration of the ideas. But a Taoist is a thinker who despises thoughts, yet values, and finds the imagery and rhythm to convey, any spontaneously emerging process of thinking which he senses is orienting him in the direction of the Way. My own private final test of whether translation is really working is whether it catches any of the extraordinary rhythmic energy of Chuang-tzu's writing, not merely for the lift of the heart which it gives but because to lose it falsifies the pace and shifts and stresses of his thinking.
In the Chinese original the thinker and the poet are one." Page 33

"Cook Ting was carving an ox for Lord Wen-hui. As his hand slapped, shoulder lunged, foot stamped, knee crooked, with a hiss! with a thud! the brandished blade as it sliced never missed the rhythm, now in time with the Mulberry Forest dance, now with an orchestra playing the Ching-shou." Page 63

" ... With his outrageous opinions, reckless words, extravagant formulations, he was sometimes too free but was not partisan, he did not show things from one particular point of view. .. He thought that `spillover' saying lets the stream find its own channels, that `weighty' saying is the most genuine, that saying `from a lodging-place' widens the range. Alone with the quintessential-and-daemonic in heaven and earth he went to and fro, but was not arrogant towards the myriad things. He did not make demands with a `That's it, that's not', and so he got along with conventional people.
Although his writings are extraordinary there is no harm in their oddities. Although his formulations are irregular, their enigmas deserve consideration. What is solid in them we cannot do without. Above, he roamed with the maker of things; below, he made friends with those for whom life and death are externals and there is neither end nor beginning. As for the Root, he opened it up in all its comprehensiveness, ran riot in the vastness of its depths; as for the Ancestor, it may be said that by being in tune he withdrew all the way back to it. However, when one assents to transformation and is released from things, the body has not exhausted its pattern, having come it will not be shaken off. Abstruse! Obscure! A man who did not succeed in getting it all." Page 283

New to Chuang tzu? Read Graham for the exhilaration he brings. Long familiar with Chuang tzu? Read Graham to refresh your vital energy.
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6 people found this helpful

===
Chuang-Tzu: The Inner Chapters
by Zhuangzi, A.C. Graham (Translator)
 4.32  ·   Rating details ·  780 ratings  ·  55 reviews
The Inner Chapters are the oldest pieces of the larger collection of writings by several fourth, third, and second century B.C. authors that constitute the classic of Taoism, the Chuang-Tzu (or Zhuangzi). It is this core of ancient writings that is ascribed to Chuang-Tzu himself.

 Average rating4.32  ·  Rating details ·  780 ratings  ·  55 reviews
===
Write a review
withdrawn
Apr 24, 2015withdrawn rated it really liked it  ·  review of another edition
Shelves: philosophy-asia, dao
My first reading of Chuang Tzu. I shall shortly go on to other translations but I enjoyed this one. As is the case with many other readers, I enjoyed the humour and found that much of the philosophy flowed easily from the anecdotes. I still have many questions, however. In particular, being somewhat familiar with 'Dao De Jing', I found the many references to "Heaven and Earth" in Chuang-Tzu confusing. Heaven seemed to have assumed the role of the Dao in much of the text. I am really unclear as to the relationship of the two concepts here in a way that I am not in 'DDJ'.
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I was most impressed by Graham's introductory notes which give a good sense of where Chuang-Tzu is coming from. Simultaneously, I read Graham's section on Chuang-Tzu in his 'Disputers of the Tao' for added understanding.
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Over all, I appreciated the textual notes which added yet greater clarity to the text. I would have appreciated more information on translation however. The 'List of Characters' at the back would be helpful if the characters appeared in the text, but they don't. It would also have been helpful if he had cited translation issues in the text. (less)
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Paul
Jan 12, 2008Paul rated it it was amazing  ·  review of another edition
The only truly funny philosopher. Whenever I feel bad about my life, I pick up this book and am chuckling within minutes. He puts everything so clearly, with such vivid examples, that you can't help but feel foolish for thinking the world is anything other than wonderfully indifferent to your life, and that's the best way it could be.
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Aleah
Sep 05, 2011Aleah rated it it was amazing  ·  review of another edition
Shelves: taoism
"Long ago, a certain Chuang Tzu dreamt he was a butterfly -- a butterfly fluttering here and there on a whim, happy and carefree, knowing nothing of Chuang Tzu. Then all of a sudden he woke to find that he was, beyond all doubt, Chuang Tzu. Who knows if it was Chuang Tzu dreaming a butterfly, or a butterfly dreaming Chuang Tzu?" -- Chapter 2, Chuang Tzu: The Inner Chapters

Chuang Tzu: The Inner Chapters is a collection of parables believed to have been written by the Taoist teacher Chuang Tzu during the 4th century BCE. This work, along with the Tao Te Ching of Lao Tzu, is considered to be the framework over which the philosophy of Taoism developed.

Parables tend to be enigmatic at the best of times and this collection, written not only centuries but millennia ago, is no exception. This isn't a work to be read once and then put aside. These stories will send you off down a path you didn't intend to follow and then bring you back where you started, with the story itself. I found reading this overview of Chuang Tzu from the Internet Encyclopedia of Philosophy, in conjunction with the text, to be very helpful.

This was my first time reading Chuang Tzu: The Inner Chapters and I still haven't tried the Outer Chapters or the Mixed Chapters. I'm sure I'll be coming back to these stories again, and probably coming away with something different each time. (less)
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Edward Rathke
Jun 03, 2018Edward Rathke rated it it was amazing  ·  review of another edition
Shelves: poetry, world-history
Though I've read the Tao Te Ching many times, this is my first time reading Chuang Tsu, or Zhuangzi, depending on how you anglicize it. At first I wasn't so sure about this book, but it grew on me immensely as I read.

I think I prefer the Tao Te Ching, but I'll be returning to this many times. Probably also trying some other translations. I picked this one up because it was at my library. (less)
flag4 likes · Like  · 6 comments · see review


Bob Nichols
Jun 10, 2018Bob Nichols rated it liked it  ·  review of another edition
Chuang Tsu is a primary articulator of early Taoist philosophy. This is my first exposure to his writings. Initially, and for now, I am drawn more to Lao Tsu’s aphoristic style, insights and emphasis.

Some of this writing I like a lot. The interconnectedness of things, the power relationships between them and the balance point in those relationships, are conveyed in passages such as this: “When there is no more separation between ‘this’ and ‘that,’ it is called the still-point of Tao. At the still-point in the center of the circle one can see the infinite in all things.” The ebb and flow of energy comes through with this: “When there is separation, there is coming together. When there is coming together, there is dissolution.” Merging into the background, and going with the flow rather than standing out, is a prudent survival strategy, as conveyed by this: “I have been trying for a long time to be useless,” and this: “When I say he has no desire,” Chuang Tsu says, “I mean that he does not disturb his inner well-being with likes and dislikes. He accepts things as they are and does not try to improve upon them.” Chuang Tsu writes of the true man: “Carefree he went. Carefree he came. That was all.” That man accepts “what he was given with delight, and when it was gone, he gave it no more thought. This is called not using the mind against Tao and not using man to help heaven.”

As the introduction suggests (these writings are an anticipation of Zen Buddhism and a “laying of the foundation for a state of emptiness or ego transcendence”), the “Inner Chapters” also seem to transition into something other than what is seen in Tao Te Ching. For example, speaking of a Tao sage who, having transcended “the physical world,” and “all material existence,” and, having seen the One, he began to transcend the distinction of past and present…to enter the land where there is no life or death, where killing does not take away life and giving birth does not add to it.” In another passage, Yen Hui, a Taoist seeker, says: “‘I am not attached to the body and I give up any idea of knowing. By freeing myself from the body and mind, I become one with the infinite. This is what I mean by sitting and forgetting.”’ Right or wrong, in this first reading I sensed a tension in the “Inner Chapters” between a Tao as an impersonal energy stream that one learns to adjust to and work with in a cosmos where there is nothing beyond death, and a Tao as an eternal reality that one can merge with and, thereby, and in that way, live forever.
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Sean Wilson
Apr 10, 2015Sean Wilson rated it really liked it  ·  review of another edition
Shelves: philosophy, religion, poetry
A profound and entertaining book, The Inner Chapters is seven chapters of stories, fables and musings attributed to the Chinese philosopher Chuang Tzu, or Zhuangzi. The following 'Outer Chapters/Mixed Chapters' were written by others in order to expand on the Taoist philosophy of Chuang Tzu, which are beneficial but are missing the charm of Chuang Tzu's prose.


(less)
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Jay
May 05, 2009Jay rated it really liked it  ·  review of another edition
First of all, Chaung-tzu/Zhuangzi lived around the time of king solomon. So it's pretty unfuckingbelievable that he was so clever.
Second- you can basically reduce his thought to- stop thinking. IN FACT- it almost seems like he committed a sin against mankind by writing down what he thought- seeing as how he even states that to know how to say the Way pretty much means you have no fucking idea what it is.
But, if philosophy is the study of wisdom I suppose those that pursue the study have to take it in the bo-bo.
In terms of practical application to your life- uh. Daoism as Zhuangzi sees it would clearly relieve you of all anxiety, plus you'd be like... on to "it".
Of course, that seems kind of paradoxical.. how can there be "a" way. a "the" way. How can you ever leave the way.
So Zhuangzi gets all Catholic about it and talks about the kind of knowing and acting that a person who is so long practiced at something they no longer think about it but simply do and do it perfectly. Ok... how do we get there oh wise one? and to this, dude who may never have existed and even if he did all we have is some really messed up writings that are older than the bible.. well he doesn't tell you. Not really.

In the end, Zhuangzi is like a jump into a cold pool from the sauna of your life. I think it's less important what he's trying to say, if he's trying to say anything, and more important what it makes you think about.
but that's true of just about everything by my philosophy...
why are you reading a review of a book anyway? (less)
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Clay Kallam
Jan 10, 2015Clay Kallam rated it it was amazing  ·  review of another edition
Shelves: philosophy
This is a vibrant translation of an overlooked -- and important -- work of Chinese philosophy. Chuang Tzu (or Chuangzi) is best known in the West for his question about an afternoon nap: Am I a man dreaming of being a butterfly, or a butterfly dreaming of being a man? But there is much more to Chuang Tsu, and this brief work (barely 100 small pages) was so compelling as soon as I finished, I read it again. David Hinton's translation is excellent, the contents profound and "The Inner Chapters" is as powerful and enlightening as the "Dao de Jing" and as important as the "Analects."

There are elements of Taoism and references to Confucius but Chuang Tzu is his own man, and anyone with a serious interest in Eastern philosophy needs to add this to the to-read shelf. (less)
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Arthur
Feb 28, 2010Arthur rated it it was amazing  ·  review of another edition
This is my favorite translation of Zhuangzi. Although Graham does rearrange the text somewhat, mainly in the outer and miscellaneous chapters, which makes some scholars squeamish, for me it is the most aesthetically pleasing translation available. Watson and Mair's translations are also good if you want to read a complete version in the original chapter order. Recently, Brook Ziporyn has produced a new version which includes the interlineal commentary present in the Chinese received version, which is very interesting as well. (less)
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Castor Luwian
Mar 30, 2015Castor Luwian rated it liked it  ·  review of another edition
"The ruler of the South Sea was called Light;
the ruler of the North Sea, Darkness;
and the ruler of the Middle Kingdom, Primal Chaos.

From time to time, Light and Darkness met each other in the
kingdom of Primal Chaos, who made them welcome.

Light and Darkness wanted to repay his kindness and said,
'All people have seven openings with which they see, hear, eat,
and breathe, but Primal Chaos has none.
Let us try to give him some.'

So every day they bored one hole,
and on the seventh day, Primal Chaos died."

-Chuang Tsu (less)
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Monte
Aug 23, 2007Monte rated it really liked it  ·  review of another edition
Don't disfigure yourself with that's it that's not, and don't get suckered by Laozi when you can read something written by a real person. (less)
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Ron Davidson
Jan 30, 2018Ron Davidson rated it liked it
Although I enjoy Taoist philosophy in general, it didn't appeal to me as much as the Tao Te Ching, for example. I wonder if a different translation might be better. (less)
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Bram
Jun 10, 2021Bram rated it it was amazing  ·  review of another edition
Shelves: books-i-own
No book is perfect, but the wisdoms contained herein are well worth the rating. Furthermore, this is an excellent translation: the text is largely engaging, the layout regularly enhances the text, and the notes help to contextualize the often obscure philosophical notions of Zhuang Zhou and the other purported authors. Besides the Dao De Jing, this book is probably the best way to get to the root of Daoism.
==
Miles Zarathustra
Mar 20, 2011Miles Zarathustra rated it liked it  ·  review of another edition
I've long been a fan of Lao Tsu, so I found this text a bit disappointing. It does have the famous "butterfly" verse in it, but overall I found the stories pedantic if not downright Confucian (the opposite of Taoist), and somewhat lacking the mystical essence (or nothingness) of Lao Tsu. Still, there is wisdom that shines through enough to make it worth reading.

My last book from Gateways book store in Santa Cruz :-(

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Christopher Sparks
Aug 02, 2015Christopher Sparks rated it really liked it  ·  review of another edition
Shelves: poetry
A collection of writings which represent the heart of early Taoist literature by Chuang-Tzu, 369 BC to 286 BC. This particular translation is a fun read, David Hinton having taken a light hearted but insightful approach to conjuring some of the meaning lost when moving from a language with implied meaning like Chinese to English, where meaning must be directly expressed. The last 2 pieces are my favorite works of this text.
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johnny burke
Jul 24, 2017johnny burke rated it it was amazing  ·  review of another edition
The Inner Chapters is a wonderful compilation of poetic and anecdotal explanations of navigating life in harmony with the Tao, or the Way. It's fascinating for those who enjoy Eastern philosophy, Buddhism, Taoism, or just improving upon your own mind. Chuang Tzu is the less political of the two main Taoist philosophers, and his writings focus on your personal life. I highly recommend this to anyone interested in improving their life, decreasing stress, or just learning about Taoism. (less)
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Elijah Meeks
Feb 18, 2009Elijah Meeks rated it it was amazing  ·  review of another edition
The best of Daoist philosophy. Best known for the dream of the butterfly, Zhuangzi explains daoist thinking through imagined dialogue and fable. The explanation of an accord that reaches all the way to heaven is necessary for anyone who studies skepticism and wants to place it in a non-individualistic context.
==
R. August
Dec 24, 2007R. August rated it really liked it  ·  review of another edition
Shelves: eastern-thought, china
Excellent translation and notes. Translating puns is not that hard to do, all it requires are a few parentheses and foot note or two, but so far no author has taken it upon themselves to explain the literary nature of Zhuangzi, only the philosophical. A sore loss.
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Jake Maguire
Oct 23, 2008Jake Maguire is currently reading it  ·  review of another edition
Chuang Tzu is one of my favorites. This book is alright however the layout is not the greatest. Each chapter feels a little cramped for space in the overall spectrum of his life and thought. I still think its worth picking up, just be prepared for the task.
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Sara
Mar 03, 2012Sara rated it really liked it  ·  review of another edition
This is a good translation of the classical texts, which were a helpful addition to my limited understanding of the Tao. In addition, the book itself is visually beautiful, which enhances the reading of it.
==
Kristina
May 18, 2012Kristina rated it it was amazing  ·  review of another edition
Possibly my favorite book of all time! I even named my bookshop after it.....

When you need to find your place in the universe (even if just for this moment)Chuang Tsu is your go-to! I highly recommend reading a chapter every morning while sipping a hot cup of green tea.
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Steven
Feb 17, 2015Steven rated it really liked it  ·  review of another edition
Shelves: 2015, philosophy
Interesting read on Tao and Chinese philosophical concepts. The middleway is also discussed.

Read for the purposes of traditional rhetorical strategies and styles which are evidenced through the dialogues.
==
Donn Lee
Aug 31, 2017Donn Lee rated it liked it  ·  review of another edition
Some of the passages were excellent, but many of them, especially with the odd translation of names (I'd rather it been left as "pinyin" with a literal translation as a footnote) seemed to distract from the message. (less)
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Lucas
Jun 24, 2007Lucas rated it it was amazing  ·  review of another edition
beautiful and clear translation of the zhuang zi.

==
Tye
Oct 05, 2008Tye rated it it was amazing  ·  review of another edition
Recommends it for: people who liked Tao Te Ching but want something more
Shelves: favorites
more colorful to Tao Te Ching, more expressive//fantastic interpretation of the eternal Tao
==
Maria Lancaster
Nov 06, 2009Maria Lancaster added it  ·  review of another edition
Another wonderful translation by Gia Fu Feng and Jane English. I love Chuang Tsu's surreal sense of humour (less)
==
Liz Brennan
Aug 10, 2010Liz Brennan rated it it was amazing  ·  review of another edition
I love this book! I pull it out and read a passage whenever I feel I am trying to accomplish too much.
flag1 like · Like  · comment · see review
Victor Robin
Aug 16, 2010Victor Robin rated it it was amazing  ·  review of another edition
Truth and beauty from our ancient human roots.
flag1 like · Like  · comment · see review



====
REVIEWS

tr. Chuang-tzu: Graham, The Inner Chapters.
Indianapolis and Cambridge, Mass.: Hackett, 2001. x + 293 pp.

Harold D. Roth, ed. A Companion to Angus C. Graham's Chuang
tzu: The Inner Chapters.  University of Hawai'i Press,

2003. 243 pp.

reviewed by Paul R. Goldin
---
With the publication of these two books, A.C. Graham's classic translation of Chuang-tzu %£-?-is finally available in the form that he intended. The first edition, published in 1981 by Allen & Unwin, has long been out of print, and, as Roth explains (If.; cf. also 184), it was relieved, against Graham's These of several wishes, were issued dozen in 1982, textual by the School notes 

he

that

of Oriental

and

had

compiled.

African

Studies

(University of London), as a sixty-five-page typescript with the title
Chuang-tzu: Textual Notes to a Partial Translation. But this pamphlet was not
well

hailed,

notes

into

The
&
115

and

116

noting

libraries

do not own

for bringing
and

circulation,

general

volume

both

has

been

the

problem,

one

but

My
I have

it. Hackett

seen

the

the

are

textual

prices.
the
leaf

of the book
some

Hawai'i

and

reasonable

error:

copy

and

translation

for page,

page

important

reversed.

the

at very

reproduces,

with

edition,

text of the
containing

contains

that

do

Allen
pages

an erratum

not;

moreover,

to be an especially difficult error for a reader to discover,

this happens
inasmuch

most

therefore,

Hackett

Unwin

slip

and

distributed,

to be

as pages

115 and

116 are not marked

by page

numbers.

Hackett

has also changed the title, slightly but significantly, from Chuang-tzu: The
Seven Inner Chapters and Other WritingsfromtheBook Chuang-tzu to Chuang
tzu:
book

The

Inner

covers

Chapters.

approximately

The

original
three

title was

quarters

more

In fact,

accurate.

of the full text, and

the

is not limited

to the so-called "Inner Chapters" (nei-p'ien
i.e., chapters 1-7).
The translation is as fresh today as when it was initially released.
as "That's it; that's not" (51 et passim),
Graham's rendering of shih-fei
Early China 28, 2003

This content downloaded from 165.123.34.86 on Sat, 4 Oct 2014 23:51:49 PM
All use subject to JSTOR Terms and Conditions

BOOK

202

which

met

has

with

stubborn

rigor

(Graham

described

some

becomes

"That's

to remind

necessary

over

opprobrium

merit

whose

REVIEWS

more

it" in his

the

reader

textual

of the

the

notes

deictic

reveals

years,

noticeable

with

a certain

every

character

of shih;

see

it; that's

"That's

of discourse

style

not"

has

that

become

Chuang-tzu

a convenient

denoting

phrase

staunchly

Roth,

lun" ®

14.) Indeed, by the end of the celebrated Chapter 2 ("Ch'i-wu

the

page.1

as an "inconvenience"

Graham

opposed.

Chuang-tzu's
rejection of shih-fei in section 3 (9-14) of his
which
remains one of the most important of his
introduction,
lengthy
discussed

works.

many
But

after

missed

Hackett

introduction

a good

or foreword

As

of Graham's

stock

taking

its first appearance.

to commission

opportunity
readers

of Early

a supplemental
book

China

are

twenty

years
the

aware,

surely

field has changed considerably since 1981, and although the translation
still

ranks

have

as

helped

Graham's

an

work

and

has

scholars
in the

had

an

achievement,

extraordinary

students

alike

informed

by surveying
literature.

scholarly

editor

could

the reception
Recently

that

Michigan

and Brill have also reprinted classic studies in Sinology, and have taken
the trouble

to find

suitable

authors

for new

introductions

to these

works.2

Hackett has published books by several fine scholars of Chinese philoso
phy,

and

reprint.
Graham's

Graham

mately
were

he

have

become

it is hard
thoroughly

have

many

passages
these
never
as

to speculate
subjective:

that

the

as to Graham's
e.g.,

"The

processes
motives,
we

passages

like afterthoughts [and] have been pushed

in need
by

Presum
of sensible

which

cf. Roth,

supposed;

of
his

namely,

defective.3

of the text were

he

feature

applaud,

he considered

specified
as

choice.

a distinctive

no longer

to this

something

a natural

highlighted

scholars

portions

garbled

to contribute

been

have

might
that

thought

(though

of them

one

would

introduction
translation

redaction
should

asked

himself

of re-arranging

practice
ably,

Roth

an

Such

have

might
Or

the

188ff.).

text
Ulti

for his justifications
have

bracketed

look

forward a little" (45); "The

1. Cf. Shuen-fu Lin, "Transforming the Dao: A Critique of A.C. Graham's Translation
of the Inner Chapters of the Zhuangzi," in Hiding the World in the World: Uneven Discourses
on the Zhuangzi,
ed. Scott Cook, SUNY Series in Chinese Philosophy
and Culture (State
University of New York Press: Albany, 2003), 275.
2. Nancy Lee Swann (1881-1966), Pan Chao: Foremost Woman Scholar of China, Michigan
Classics in Chinese Studies 5 (Ann Arbor, 2001), with a new introduction by Susan Mann;
and R.H. van Gulik, Sexual Life in Ancient China: A Preliminary Survey of Chinese Sex and
Sinica Leidensia
57 (Leiden:
Brill, 2003), with a

Society from ca. 1500 B.C. till 1644 A.D.,
new introduction by Paul R. Goldin.
3. Compare
276ff.

the objections

to Graham's

"tampering

with the source

This content downloaded from 165.123.34.86 on Sat, 4 Oct 2014 23:51:49 PM
All use subject to JSTOR Terms and Conditions

text" in Lin,

PAUL

bracketed

is some

passage
text has

Chinese

become

R. GOLDIN

ancient

203

of the

exposition

stranded

in the

which

story

of Chapter

middle

in the

6, where

it

is unintelligible" (79); "The end of the story of Uglyface and the start of
the next

show

episode

of textual

signs

with

dislocation,

from

tillable

gaps

the 'Ragbag chapters/ chapters 23 and 24, as well as with a fragment
which has strayed into the story of Lieh-tzu and the shaman in chapter
7; the
his
were

translation

present

textual

"tentative"

translation

(e.g.,

these

authority

of the

Specialists

be

reconstruction"

some

of his
could

37),

but

no

now

that

the

translation

one

text

from

this

gone

the
two

through

taken

quietly

In

(81).
to the

changes
guess

has

have

emendations

on

all

the

word.

printed

and

students

a radical

that

explained

"tentative"

may

on

Roth,

itself—and

editions,

but

is based

Graham

notes,

to discern

able

readers

general

Graham's

"radical

reconstruction,"

will be in no position

to judge

them

or to

grasp their implications. Consequently, as Roth observes (191), Graham's
translation

is very

difficult

any

of the

other

sion

of the

Chuang-tzu

readers

for ordinary

available

translations

that

not

does

cite

to use

indeed

(or

the

in conjunction

any

with
discus

scholarly

text according

to Graham's

version of it). This is not a trivial complaint, considering that Hackett
obviously has the classroom in mind for this reprint. (It is being marketed
to university

at a special

professors

"examination

of $5.)

price"

Graham

provided an overview of his emendations in the form of a "Finding list
for the Chinese text" (36-39), but this is keyed to the Harvard-Yenching
Index

Series,

hardly

an appropriate

of reference

point

for college

students.

There is also a confusing chart entitled "Text (Translation)" (39-40), which
to show

appears
listed

here

text (i.e.,
ers

must

matter
Graham
known
phantom

from
not

that

forget

of selecting

an

proposed
ideal

one

concern

Graham's
variant

they

various

passages,

in the Chinese

appear

as the

to a methodological

emendations
over

unprecedented

another;
reading

In other

or edition.

known

translated

in which

reconstruction").

a pedagogical

manuscript

Graham

to the chapters

in his "radical

not

To move

in the book

where

according

Urtext.

words,

Even

if we

are

to be

Graham
grant

a

just

after

found

was
that

read

than

time

rather,
not

one:

more

time,
in

chasing

any
the

reconstructing

an Urtext is a legitimate scholarly aim—it would clearly be beyond the

bounds
about

of this
whether

review
the

to argue

text seems

the

point

corrupt,

here—one's

or how

it could

personal

feelings

be improved,

are

hardly sufficient as a guide to that end. Yet Graham relied on little else.
The freedom with which Graham permitted himself to alter the text

of the Chuang-tzu is no doubt related to his conviction that the textus
receptus

is made

the one

hand,

up
few

of strata
specialists

by several
today

different

still believe

authorial
that

the

caucuses.

On

Chuang-tzu

was

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BOOK

204

REVIEWS

written in its entirety by a man named Chuang Chou
JH, and Graham
himself (along with Chinese scholars such as Kuan Feng Hit and Liu
is largely responsible for convincing us of this position.
Xiaogan
On

the

other

identify

in the

layers

the evidence;
was

and,

exactitude

text does

most

article,

with

not

seem

as authors

Burchard

which

Graham

warranted

the many

importantly,

to postulate

obliged

acerbic

the

hand,

by

scholastic

remain

essentially

Beck

enumerates

J. Mansvelt

to

attempted
the

of

paltriness
that

groups
the

he

In an

unattested.

of

members

this hypothetical varsity ("the Syncretist," "the Yangist," "the Primitivist")
and adds:
Not to forget the contributions of the "School of Chuang-tzu" (why
not call them "Chuangists"?), a school, however, for which there is,
by Graham's own admission, "no evidence" (p. 115). Less charitable
tongues might call this school the "made-up-out-of-thin-airists."5

Graham certainly did not think he was making up his schools out of
thin air, and referred in his seminal article, "How Much of Chuang Tzu
Did Chuang Tzu Write?" (conveniently reproduced in Roth's Companion,
58-103),
But

to other

ancient

these

documents

today

hands.
Graham
of Yang

The

case

of the

texts
may

"Yangists"

assigned
Chapters
Chu"
(Roth,
86).

unambiguously

supposedly

28,29,
There

to Yang Chu

seem

their

corroborating

stretched

is instructive.

and

misused

Kuan

Following

and

31 to "representatives
is but one
pre-imperial

existence.

in Graham's
Feng,

of the school
text

that

refers

namely Mencius (3B.9, 7A.26, and

4. Kuan Feng, Chuang-tzu che-hsileh lun-wen chi
1962); Liu Xiaogan, Classifying the Zhuangzi
Chapters, [tr. William
in Chinese Studies 65 (Ann Arbor, 1994).
Monographs

(Peking: Chung-hua,
E. Savage], Michigan

Zhou' Zhuangzi,"
in Linked Faiths:
5. "'Ik' zei de gek, 'T Mencius, 'Y Laozi, 'Zhuang
Essays on Chinese Religions and Traditional Culture in Honour ofKristofer Schipper, ed. Jan
A.M. de Meyer and Peter M. Engelfriet, Sinica Leidensia
46 (Leiden: Brill, 2000), 10n5.
Roth himself has made the greatest strides in trying to associate these schools with real
the Chuang Tzu?" in Chinese Texts and Philosophical Contexts:
people; see "Who Compiled
Essays Dedicated to Angus C. Graham, ed. Henry Rosemont, Jr.,Critics and Their Critics 1
(La Salle, 111.:Open Court, 1991), 79-128, who argues that the "Syncretists" were related
Liu An flj$
to the scholarly group surrounding
the
(d. 122 B.C.), which composed
Huai-nan-tzu

the Chuang-tzu. Cf. also Roth's Original
and, so Roth contends, compiled
Tao: Inward Training and the Foundations of Taoist Mysticism, Translations from the Asian
Classics (New York: Columbia
University Press, 1999), 198ff.
6. Not considering
"Pu erh"
in Ch'en
Lii-shih ch'un-ch'iu
Ch'i-yu
Hsiieh-lin,
1984), 17.1124, which tells us that
(Shanghai:
Sheng honored the self" WizEm £; this does not necessarily refer to Yang Chu.
Similarly, "Hsien hsueh" Ifl-p, in Ch'en Ch'i-yu, Han Fei-tzu hsin chiao-chu fif js-F-f/r
Rii
Ku-chi, 2000), 19.50.1134f., seems to refer to Yang Chu ("He would not
(Shanghai:
a single hair on his shin even for the greatest benefit to the world"
exchange

chiao-shih
"Yang

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R. GOLDIN

PAUL

205

7B.26), which pairs him with Mo Ti §§H as one of the twin enemies of
Mencius's project. Nothing more is said about Yang Chu's philosophy
than

that

he "advocates

for himself,

everyone

which

amounts

to a denial

of one's prince" fll ft ^ S, II
If "til(3B.9) and he "chooses egoism; even
if he could benefit the Empire by pulling out one hair he would not do
it"
^
(7A.26).7 Not everyone would
inclined

be

these

to reconstruct

two

scraps
that

argued
that

Mencius

entire

school

partisan
not

him

to Mo-tzu

Yang

a well

Long

known

ago,

Mu

of
H
and

day,

Mo-tzu's

of unfounded

this

made

only

basis

to diminish

it the proliferation

has

the
Ch'ien

in his

thinker

in order

with

and
Chu,

on

of thought

source.

was

of time,

regarding

seem

suggestion

compelling.

Graham

(who

augmented

the

references

seems

another

one's

been

unaware

concerning

information.

Chu's

250

Chu

Mu's
with

Huai-nan-tzu

years

philosophy:

authenticity,

of Ch'ien
Yang

The

approximately

of Yang

protecting

record

more

offering

precis

to have

meager

us to a period

brings
and

Chu

Yang

passage

speculations
more

an

a highly

juxtaposed

The

stature.8

from

after

Chu—contains

one's

one's

later

—which

<ft f£j

Yang

"Keeping

not burdening

opinion)

certain

nature

whole

with

body

material

li
iff,
objects—this is what Master Yang proposed" li
1L til •' Graham accepted this testimony, for what it is worth (Roth,
-p fifi
88), but his bonanza came with five chapters of the Lu-shih ch'un-ch'iu
S

that,

to Graham,

according

the

redoubtable

Fung

Yu-lan

had

classified as "Yangist" in his History of Chinese Philosophy.10Armed with
substantial

these
"not
he

risking
encountered

Yangist

an

health

proceeded

for the sake

unexpectedly

a Taoist?"

from

Graham

essays,

life and

Graham's

to identify

of material

thorny

question:

"how

with

Yangism

possessions."
does

But
one

then
tell a

answer:

—€;)/ but does not mention his name. The image of the hairy shins,
incidentally, would probably have been taken in the light of the famous legend that Yu
S lost his shin-hair while working to control the floods; this is told in several ancient
texts, including the Chuang-tzu (Graham, 276).
7. Tr. D.C. Lau, Mencius (New York: Penguin,
8. Hsien-Ch'in chu-tzu hsi-nien
7'H¥/

1970), 114 and 187.
2nd edition (Hong Kong:

Hong

University Press, 1956), § 80.
9. "Fan lun" '/Elm. in Liu Wen-tien §§l]Huai-nan
Hung-lieh chi-chieh
and Ch'iao Hua ilfljS, Hsin-pien Chu-tzu chi-ch'eng (Peking:
ffl, ed. Feng I }ff
hua, 1989), 13.436.
10. Graham provided

Kong

Chung

no supporting
reference, however, and I am unable to find
in Fung's book that says this. The closest statement is "the Lii-shih ch'un
any passage
down from Yang,"
ch'iu gives several accounts of ideas which were probably handed
A History of Chinese Philosophy, tr. Derk Bodde (Princeton: Princeton University Press,
1952), 1,137. There is a world of difference between this opinion and Graham's reporting
of it. Incidentally,

Roth also takes these essays

as Yangist

(216n39).

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206

BOOK

Since

Taoists

to some

extent

REVIEWS

share

these

and

concepts,

of

Yangists

course identify their doctrine with the Way, it may not always be
to tell a Taoist,

easy

for whom

from

siderations,

a Yangist

life and

genuineness

for whom

are

they

are marginal
central.

But

con

a crucial

difference is implied in the Primitivist's objection to both Yang and
Mo, that they engage in pien if, "disputation," in distinguishing
and

about

arguing

A Yangist,

alternatives.

who

is as unmystical

as a

Mohist, deliberately weighs relative benefits and harm to his person,
and defends his philosophy of life by giving his reasons. A Taoist on
hand

the other
and

tives

denies

that

premeditated

the beneficial,

one

should

the right

alternative,

(Roth, 88f.)

This

shows

tortuous

clarification

a reader

"Taoism,"
means

who

(and

"Taoism"

its advocates

is "mystical,"

person

who

risking

life or health

as

avoids

a description

for the

the well

i" fi

"Kuei

a Taoist

sake

for most

Graham's

definition

Chu

as wei-wo\

Mencius

square

about
by

the fact

Yang

than

material

Too

possessions.

most

probably
credo

Chu

different

many

"not

is insufficient

and
as well.

cloth
Nor

of Yang

disparagement

that

too

simply

merchants

that

that

(Is a mystical

Moreover,

refused

his health for the benefitof others, not that he considered
valuable

only

not "to aim

are

to draw.

Confucians—and

Mencius's

from

"Taoism"

learn
one

possessions"

abide

lamented

we

or a Yangist?)

argument
with

what

counsels

hoped

of material

known

all of Graham's

characteristics

putative

te

distinguished
But

and

at

in one's

precisely

in antiquity).

chapter11—would

does

to ask

that Graham

harm

bodily

of Yangism;

consider

Mohists;
in the

These

the distinctions

to support

alterna

purposely

muddled

is supposedly

"disputation,"

at the beneficial."

purposely
fuzzy

were

avoids

to aim

the capacity

how

only

a right

has

naturally

that

destroys

to hit on it spontaneously.

-isms are; for now that "Yangism"

between

distinguish

he believes

action;

to risk

his body more
ideas

have

been

knotted together as "Yangism," and Graham, despite his ambitious
stratigraphy, did not succeed in disentangling them.
Finally, Graham was relying heavily on the Lii-shih ch'un-ch'iu at a time
when

most

States

scholars

doctrines;

viewed

today,

tation of philosophies
but

that

the

misrepresenting

text

that

careful

text as a faithful

study

has

shown

compendium
that

of Warring

the synoptic

presen

in Lii-shih ch'un-ch'iu is hardly fair or disinterested,

attempts

to use

it, in forging

such

a new

material

doctrine

opportunistically,
for a new

age.12

often
Absolutely

11. Wu Yu-chiang
ed. Sun Ch'i-chih
il, Mo-tzu chiao-chu
^i&fn,
1993), 12.47.687.
Hsin-pien Chu-tzu chi-ch'eng (Peking: Chung-hua,
12. The best work in English, if not any language,
is Scott Cook, "The Liishi chunqiu
and the Resolution
of Philosophical
Harvard Journal of Asiatic Studies 62.2
Discourse,"
(2002),

307-45.

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R. GOLDIN

PAUL

there

is to read

about

appears

in sources

that

everything
therefore,

Chu

Yang
must

207

be

in

the

ancient

considered

literature,

unsympathetic.

Thus if Kuan Feng was right that Chapters 28, 29, and 31 (Graham
added

30) of the Chuang-tzu

Chapter

would

represent

information
for early
about

about

This

Yangism.

Chinese

intellectual

the whole

were

would

that

of unbiased

repository
an important

even

would

that corpus

by Yangists,

extant

be such

history

of Yangism

category

written

if not the only,

the largest,

those

discovery

who

be advised

are

to take

dubious
the thesis

seriously. At this juncture, however, yet another difficulty emerges: the
in question

chapters

do

not

even

a coherent

convey

message.

Chapter

28, "Jang wang" 183:, which Graham renders as "Yielding the throne"
(224—33), is illustrative. "Jang wang" opens with a series of anecdotes
about

recluses

worthy

would

not

Shun

who

For

accept.

offered

dominion

over

the

but

world,

example:

the

resigned

were

to Shan-chiian.

empire

"All Space and Time are the court in which I stand," said Shan
chiian.

"In

the

winter

I wear

days

in the

furs,

summer

vine

days

cloth and hemp. In spring I plough and sow, and my body is strong
for the labour;

enough

is sufficient
with

has

he

I harvest

me.

I start

not

and

no

to satisfy

should

you

would

mountains,

feed

all it needs

that

Alas,

So

in autumn

and

As I go my rambling

the sunset.

my heart
me?

to rest

way

Then

knows

he

where

the

does

retire

and

the empire

earth,

mean

to

me!"

left
he

the yield

sunrise,

heaven

between

it. What

and

store,

with

so misunderstand

accept.
one

and

work

and

went

settled.

into

deep

the

(225)

Or:
Shun

resigned

"What
Door.
He

the

a fidgety

"He's

a fellow

decided

that

to his

empire
fellow

our

the Power

the

farmer

is!"

Emperor

can't

who

friend

said

help

working

in Shun

was

of Stone

Door.

farmer

of Stone

the

too

hard."
Then

inadequate.

he and

his wife loaded up their belongings, he on his back, she on her head,
and leading his children by the hand he went over the sea, and to
the end of his life he never came back, (ibid.)

The thrust of these anecdotes, it should be noted, is not self-evidently
Yangist, at least not according to the definition that Graham himself
formulated.

Shan-chiian

and

the

farmer

of Stone

Door

do

not

say

that

they are unwilling to risk their health. Rather, Shan-chiian asserts that
he already has everything he wants, and is dismayed that Shun should
have

misgauged

apparently
store

his aspirations.

he is vexed

of te tlj.

Perhaps

that
this

The

farmer's

Shun

works

means

that

too
Shun

is more

reasoning
hard

and

is unaware

has

opaque;

an inadequate
of wu-wei

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BOOK

208

by Graham's
"Taoism"
"Jang
what

own
rather

appears
the

with

a more

to be

would

story

then

have

to be

ascribed

to

"Yangism."

continues

wang"

including

the

criteria,

than

REVIEWS

throne,

another

familiar

are

worth

in

conflict

Yangist

one's

imparting

all material

ideology:

than

less

of anecdotes

series

well

bodily

goods,
For

being.

example:
Han

and

Wei

were

When Tzu-hua-tzu

and

each

raiding

other's

borders.

visited Marquis Chao-hsi, the Marquis looked

worried.
"Let's

said

suppose,"

"that

Tzu-hua-tzu,

in my lord's

a document

up

the empire

were

this is how

and

presence,

to draw

it was

worded:

'If you grasp this with your left hand you shall lose your right, if you
grasp it with your right hand you will lose your left; but whoever
does

it shall

grasp

the

possess

Would

empire.'

be

you

able

to do

it?"
"I would
"Very

not."

than

important
more

You

well.

may
than

important
than

important
now

the

by this that having

the

two

your

important

your

person

and

can't

get

do

arms.

and

than

And

the

Han.

land

Are

to life

injury

both

Likewise

empire.

empire,

far less

arms

your

whole

your
Han

after
are

you

you

really

worrying

and

is more
is

person

all

is far less
for

contending

to distress

going
fretting

that

you

it?"

"Excellent!
me

see

having

have

Many

advised

me,

but

no

one

ever

said

this

to

before."
We

may

say

that

Tzu-hua-tzu

knew

the

important

from

the

un

important. (226)
Or:
Master Lieh-tzu was living in distress, with the pinch of hunger in his
face. There was a visitor who spoke of him to Tzu-yang of Cheng.
"Lieh-tzu is known as a knight who has the Way. While living in
your state he has fallen into distress. Might not people think that
you

are

uninterested

in men

of talent?"

Tzu-yang at once ordered an official to send him grain. Lieh-tzu

when

he saw

the

messenger

bowed

twice

and

refused

it. The

mes

senger left,Lieh-tzu went in. His wife gazed after the departing man
and said beating her breast
"I had heard that the wife and children of anyone who has the
Way live in ease and joy. Now our faces are pinched with hunger,
yet

when

his

lordship

notices

take it. What a fate is mine!"

and

sends

you

grain

you

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refuse

to

PAUL

With

a smile

"It was
man's

Lieh-tzu

not

that
that

word

he

knew

me

sent

209

to her

his lordship

of punishment,

ing

said

R. GOLDIN

it would

me

himself,

grain.

Should

he

again

be on

another

it was

on

another

find

me

deserv

ever

man's

This

word.

is why I did not accept."
Finally it turned out that the people rose in rebellion and killed
Tzu-yang. (227)
This

is more

like

one

what

would

of a Yangist

expect

argument

in

because

he

favor of "yielding the throne": politics is bad for one's health. Lieh-tzu
his

accepts

condition

not

understands

that

government

appointment

after

hankering

two

encountered

he

because

can

distinct

is content

"ease

the

of arguments:

types

it, but
with

joy"
in

doom

spell

with

and

a comfortable
Thus

end.

that

first,

we

we

have

can

find

everything we need, including upright conduct, in a humble life; and
that material

second,
not

worth

risking

are, by a fundamentally

possessions
one's

life for. "Jang

weaves

wang"

amoral

calculus,
anecdotes

together

illustrating both principles. The contented Butcher Yiieh (227f.), who
never accepts his lord's reward, and Yen Hui (p. 229), who derives all the
he

happiness

needs

from

his

strumming

zither

in Confucius's

service,

embody the firstideal; Prince Sou (226), who "would not for the sake of
a state do injury to [his] life," embodies the second.
If we
failure

eated

are

not

yet

to correspond
them—the

Now

we

read

committed
Shun
"What
erner.

second
one

resigned

the

a strange

the court

of Yao.
his

of the
after

than

Nor

disgraceful

to his
our

where
is that

holds

chapter

their

as Graham

even

of righteous

their

more

delin

surprises.

individuals

who

virtue:

friend

Wu-tse
is!"

he belonged
the worst

tales—and

of Yangism

Emperor

conduct.

of these

variety

another

sully

empire

person

the fields

too

half

example
rather

the

by

to the precepts

neatly

suicide

"From

with

perplexed

the

said

he came

of it; he wishes

I should

be

Northerner.

Wu-tse

the

to hang

North
around

to pollute

embarrassed

him."
Then he threw himself into the deeps of Ch'ing-leng.

me
to see

(231)

Not surprisingly, this series, and the entire chapter, ends with the story
of Po Yi and Shu Ch'i (232f.).
Whatever Yangism stands for,suicide is surely not a plank in its plat
form. Nothing could be more contrary to the idea that one's life and limbs
are

to be

preserved

at all costs.

Wu-tse

the Northerner

is not

necessarily

irrational; one could easily imagine circumstances under which death is
preferable to a disgraceful life. But this line of thinking—which Mencius,
in his own way, strongly advanced (e.g. 6A.10)—seems wholly irreconcil
able with Yangism.

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210

BOOK

How
ends

do
on

we

deal

with

a jarringly

REVIEWS

the problem

that

note?

un-Yangist

an allegedly

Graham

document

Yangist

that

acknowledged

the

anecdotes

involving suicide conflict with any normal understanding of
so
his solution was to divide the "Jang wang" chapter into two
Yangism,
B furnishes

and
so

that

A and

labeled

"sequences,"
he

be

might

A contains

B, where

a Yangist

with

persuader

the

stuff,

Yangist

negative

for commonplace

prepared

good

standard

examples
to Yangist

objections

doctrine:
It would

be useful

of such

such

as the Lu-shih

be

Nor
be

that

it matter

that

debater

to use

the throne

Yielding

a miscel

standard

sources

with

comments

no

be

agree

a story

to have

from

a document

would

which

school

copied

In such
there

although

to the

elbow,

ch'un-ch'iu.

in the sources

would
up

at his

examples

unnecessary,

comments

of the Yang

for a debater

lany

the Yangist

is obviously

it for his own

is a reference

out

of view.

point

it would

Confucian;

It appears

purposes.

book

would

in cutting

point

for debaters

then

of the

Yang

known

as

school. (Roth, 90)
This

that

(1)

conclusion—namely,

there

was

a group

the

Yangists, (2) who were involved in debates with other schools, (3) and
who

a reference

compiled

book

for use

in such

and

disputes,

furthermore

(4) that "Jang wang" is nothing other than this book—combines
violations

breathtaking

of Occam's

Razor.

"Jang wang" is a pastiche of anecdotes
and

stance,

shown

are

to be

momentous

are

mundane
the

as

can

is not

arise.

What

for us

easy
with

to documents

The
that

as

the

we

can

really

four
is that

say

with a single unifying theme:

honors.

consequences

variegated

decision

or its audience
we

and

wealth

rejecting
for this

All

very

have

moderns

in people's

situations

this bricolage

a consistent

motivations

philosophical

it may

lives,

in which

meant

to determine

such

a

to its compilers
as

(accustomed
outlook).

philosophical

Simply

declaring the chapter "Yangist" not only fails to account plausibly for its
but

character,

peculiar

also

on

rests

a host

of spurious

assumptions.

These

are problems, perhaps more apparent today than in 1981,
which a judicious introduction to the new edition might have discussed.
Such

an

Graham's
seem

would

essay

on

work;

a good

deal

not
the

less

have
contrary,

bizarre

the

compromised
it might

to readers

have

value
made

approaching

or integrity

of

the

Chuang-tzu

the

text

for

the

firsttime. Reviewing the original publication, Roger T. Ames wrote that
"it should certainly depose Watson as the reigning translator of Chuang
tzul"13

Readers

now

have

the

opportunity,

two

decades

later,

to judge

13. Journal of Asian Studies 42.3 (1983), 617. Ames is referring to Burton Watson, tr., The
Sources and Studies 80 (New York
Complete Works ofChuang Tzu, Records of Civilization:

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R. GOLDIN

PAUL

for themselves
instructors

whether
who

translation

by Victor

in mind

bear
would

that

you

answer

but

their

still

they

choose

H. Mair,
will

they
the

with

agree

Graham

over

which

has

new

but

to do in class.
who

more

Chuang-tzu
in East

Asia.

break

translations
or less

Graham

down

now

as

it has

been

then

and

virtue

simple
read

this

that

charged

and

the

possess

and

method

write

the

philosophical

of presenting

the

for centuries

enjoyed
"forces

nonsense"

(How

was

exactly

Primitivist?") Watson and Mair may not have Graham's
acuity,

rate,

complete

in the interim14—must

explaining
me,

at any

remark;
the

appeared

"Excuse

question,

that

Watson—or

a lot more

have

211

the

translator

to
is in

Nonsense

(30).15

the eye of the beholder.
#

*

*

Roth has done the field a great service by bringing together Graham's tex
tual

notes

Tzu

Write,"

on

the

and

four

Translation

Dichotomy
but

before,

of his essays,
Tzu's

"Chuang

Essay

of Taoist

may

find

Much

on Seeing

Classics,"

of 'Is' and 'Ought.'"
readers

"How

and

of Chuang
Things
"Taoist

Tzu

Did

as Equal,"

Chuang

"Two

Spontaneity

Notes
and

the

These essays have all been published

it convenient

to have

them

ready

to hand

in the Companion. (As mentioned above, "How Much of Chuang Tzu Did
Tzu

Chuang
is the

most

as the

Write,"
relevant

of these

fullest

statement

articles

to the

of Graham's
translation

methodology,
itself.)

Roth

then

adds a "Colophon" (180-219) of his own, which serves as an appraisal
of Graham's scholarship on the Chuang-tzu, and finally a bibliography
of Graham's

writings.16

Columbia
University Press, 1970); and idem, Chuang Tzu: Basic Writings,
from the Oriental Classics (New York: Columbia
University Press, 1964).
14. Wandering on the Way: Early Taoist Tales and Parables of Chuang Tzu (New York:

and London:
Translations

Bantam, 1994).
15. Compare

judgment of the translation by Herbert A. Giles, in "Two Notes
of Taoist Classics" (Roth, 141f.): "In fact of course this extraordinary
between sense and nonsense with an air of perfect
style, which drifts inconsequentially
183. Graham did
confidence, is an invention of translators." Cf. also Roth, "Colophon,"
not provide any bibliographic
details; he was evidently referring to Chuang-tzu: Mystic,
Graham's

on the Translation

Moralist,

and Social Reformer, 2nd edition (Shanghai:
Kelley & Walsh, 1926). Excerpts
in the more popular Musings of a Chinese Mystic,
translation are published

from Giles's

ed. Lionel Giles (New York: E.P Dutton, 1909; rpt. as Teachings and Sayings of Chuang
Tzu, Mineola, N.Y.: Dover, 2001).
in Graham's Festschrift: "Bibliography
16. This is almost identical to the bibliography
of the Writings of Angus C. Graham," Chinese Texts and Philosophical Contexts: Essays
Dedicated to Angus C. Graham, ed. Henry Rosemont, Jr., Critics and Their Critics 1 (La
Salle, 111.:Open Court, 1991), 323-28. The difference is that Roth includes "Two Notes on
the Translation of Taoist Classics" (an article from 1991 that has also been anthologized
for other late
as Chapter 4 of the Companion), and provides full details of publication
in the earlier bibliography.
items that were listed as "forthcoming"

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212

REVIEWS

BOOK

Roth

does

not

share

Roth

counts,

be divided

new

proposes
more

does

into

not

than

not

wang"

is a case

the

of schools

medley

did.

Graham's

in point
that

Thus

the

the strata

is an

Roth's

techniques.
207ff.).

it is a Yangist

document,

He

Roth,

violates

too,

Razor.

Occam's

of "Jang
of

the weaknesses
than

rather

For

to

attempt

treatment

notes
but,

he

of the Chuang-tzu

"Colophon"

("Colophon,"

can

on the contrary,

with such rubrics entirely, Roth suggests that assigning
instead to the "Primitivist" resolves all the difficulties.
At times

that

the Chuang-tzu

groups;

to separate

basic

that

premise

authorial

intended

Graham

to refute,

view

the general

of various

arguments

refine,

about

misgivings

reject

the work

precisely

Graham's

my

Although he criticizes Graham on many specific

Graham postulated.

do

away

the chapter
his

example,

solution

to the problem of Chapter 16 ("Shan hsing" $t||4) is to attribute it to a
disciple of the "Primitivist" (212); in other words, we are now speaking
about a hypothetical disciple of a hypothetical author. In his conclusion,
Roth goes beyond Graham by putting together an intriguing scenario—it
involves, essentially, the wandering of the "Primitivist" to and then from
the court of Lii Pu-wei
in the mid-third century b.c. (213)—to
explain how it might have come to pass that such a multiplicity of voices
was

into

incorporated

the text.

we

(Graham,

never

remember,

addressed

this question.) My view is that we are not permitted, epistemologically
such

to construct

speaking,
to account

for all

the

untestable.17

One

cannot

was

present

at the court

that

such

For
and
in

the

of Lii

Pu-wei

As

on

many

they

the thesis

if there

is no

they
rank

seem
may
as entirely

that the "Primitivist"
evidence

to establish

existed.

valuable,

Companion.

perspective

or disprove

of readers,

most

neatly

as hypotheses

prove

even

the majority

thus
the

a person

however

scenarios,
because

data,

one

the

textual

of the
might

items

expect,

of Graham's

notes

will

by

Graham

they

be

the least
himself

provide

an

For

example,

decisions.

familiar,
included

irreplaceable
Graham

translated the enigmatic final passage of Chapter 3 ("Yang-sheng chu" ff
in an unprecedented manner, which Allen & Unwin's format did
4i)
not allow him to defend: "If the meaning is confined to what is deemed
the

as

'firewood,'

the

fire passes

from

one

piece

to the

next

we

do

not

know it is the 'cinders'" (65). Now, finally,we have the full explanation, a
gem of a note, in which Graham brings to bear his ingenuity and nonpareil
mastery

of the

17. E. Bruce

Later

Brooks

Mohist

treatises:18

and A. Taeko Brooks,

The Original Analects: Sayings of Confucius
from the Asian Classics (New York: Columbia
University
recent publication
with arguments
that depend
on elaborate

and His Successors, Translations

Press, 1998), is another
and formally unverifiable scenarios.
18. Note that Jane M. Geaney has recently taken issue with Graham's

reconstructions

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R. GOLDIN

PAUL

I understand

this

much

debated

what

fg "meaning,"

is pointed

=

(G3: 458-60);19 cf. 22/47 MMfc,
these

hsien,

pien,

three

are

in terms

passage

ogy of disputation:
1. Chih

213

out

of the

means

by

#, M£IrI*,

different

names

terminol

of a name

"Chou,

KJS—til

for the same

their

object,

is one."

meaning

2. Wei M be "deemed" the thing the name of which it fits... Then
taking chin H in the sense of 'cinders' (Morohashi, 23029 def. 9 tH),
of which there is a probable example in Canons A 85 (G3: 332), we
"If the

have
to what

is deemed

to the

next

we

when

'firewood,'

do

not

know

the

is confined

meaning
from

fire passes

one

piece

it is the 'cinders.'"

that

If we confine the meaning of "living" to what we pick out from
the constantly

changing

find

assuming

ourselves
that

recognize

that

it is the same

of transformation

process

by means

totality

at death

as what
we

call

of the name

it comes

at the next

the

"dead."

we

"living,"

to an

do

end,

not

in the endless

stage
(Roth,

19f.)

This convincing parallel with the Mohist Canons could probably not have
been discovered by anyone else (cf. Roth, 185). For notes like these, seri
ous

students

worth

of Chinese

purchasing

Other

notes,

as

more

final

mentioned

disappointing
are

no

and
that

less

poem

here

contain

above,

Roth's

Graham

comments
than

of Cycles

important

Companion

qualifications

that, in the published

than

definitive
Graham's

subjective

the introductory

consider

price.20

to the "radical reconstructions"
pear

would

philosophy

at any

in the

meant

on

his

them

to be.

manifold

translation;

of Heaven

translation, ap

e.g.,

in the 'outer

But

it is

emendations
"It is likely

chapters'...

that
was

originally the conclusion of the Tzu-ch'i episode [48-50]. . . . The poem
fitsvery neatly onto the end of the Tzu-ch'i dialogue" (Roth, 13); "At the
end

we

have

story ...;

a closely

of this material
Mohist

related

passage

placed

after

the conclusion

of the

I propose to shift it to the gap at the beginning" (Roth, 24). In

Canons/"

Reconstruction
of the 'Neo
as well; see "A Critique of A.C. Graham's
Journal of the American Oriental Society 119.1 (1999), 1-11.

Later Mohist Logic, Ethics and Science (Hong
19. The reference "G3" is to Graham's
Kong: Chinese University Press, 1978).
20. At the same time it must be said that these notes are not particularly useful for
with classical Chinese—a
point that
college students or other readers unacquainted
should consider if they hope to use Roth's Companion in college courses.
Most of the notes take the form "(;£)
Wang Shu-min" (Roth, 26), which means that
chih to wang. Only very
Graham followed Wang Shu-min, who suggested
emending

instructors

advanced

students

will know

what to do with this kind of information.

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214

BOOK

Graham's
but

it is no

basis

these

day,

longer

of one's

related."

Graham's

may
of what

transpositions

now

are

many

who,

been

"fits very
seem

standard

editorial

an ancient
and

neatly"

will

reasons,

practice,
text on

what

and

meddlesome

for these
criticism

of textual

principles

have

to re-organize

respectable

sense

there

Though

quite

private

Such

"shifts"

REVIEWS

arbitrary.

continue
there

unsatisfactory,

the

is "closely
to find
is still

no

denying that this is the work of a giant in his field, whose unique contri
butions

remain

central

to any

contemporary

discussion

of the Chuang-tzu

and its philosophy. As Roth notes, we are all "children of Angus" (4);
we

can

from

recognize

and

the limitations

commemorate

his

of his
unrivaled

methods
knowledge

without

failing

of ancient

philosophy.

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to learn
Chinese