영성, 몸-마음, 젠더, 생태, 평화 Scapbook: The Inner Chapters Chuang-Tzu, Graham, A. C

2022/04/23

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

The Inner Chapters (Hackett Classics) eBook : Chuang-Tzu, Graham, A. C.: Amazon.com.au: Books

https://www.scribd.com/document/440593351/Chuang-Tzu-the-Inner-Chapters-PDFDrive-com

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
Verified Purchase

Eccellent and unusual translation of one of the most eminent scholars of Zhuang Zi's work.
Report abuse

D. NICHOLLS
5.0 out of 5 stars THINKER & POET @ ONEReviewed in the United Kingdom on 7 December 2011
Verified Purchase

" ... 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.
Read less

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'.

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.

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)

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.

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)

flag6 likes · Like · comment · see review

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.

(less)

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)

flag3 likes · Like · 4 comments · see review

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)

flag2 likes · Like · 1 comment · see review

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)

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)

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)

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)

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)

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 :-(

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.

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)

flag1 like · Like · comment · see review

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.

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.

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.

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)

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

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

I have

it. Hackett

seen

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

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

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

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

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

helped

Graham's

work

and

has

scholars

in the

had

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

have

become

it is hard

thoroughly

have

many

passages

these

never

to speculate

subjective:

that

the

as to Graham's

e.g.,

"The

processes

motives,

passages

like afterthoughts [and] have been pushed

in need

Presum

of sensible

which

cf. Roth,

supposed;

his

namely,

defective.3

of the text were

feature

applaud,

he considered

specified

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

Such

have

might

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

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

reconstruction"

some

of his

could

37),

but

now

that

the

translation

one

text

from

this

gone

the

two

through

taken

quietly

(81).

to the

changes

guess

has

have

emendations

all

the

word.

printed

and

students

a radical

that

explained

"tentative"

may

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

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

just

after

found

was

that

read

than

time

rather,

not

one:

time,

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,

few

of strata

specialists

by several

today

different

still believe

authorial

that

the

caucuses.

Chuang-tzu

was

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

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

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,

scholastic

remain

essentially

Beck

enumerates

J. Mansvelt

attempted

the

paltriness

that

groups

the

In an

unattested.

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

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

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

these

to reconstruct

two

scraps

that

argued

that

Mencius

entire

school

partisan

not

him

to Mo-tzu

Yang

a well

Long

known

ago,

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,

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

offering

precis

to have

meager

us to a period

brings

and

Chu

Yang

passage

speculations

a highly

juxtaposed

The

stature.8

from

after

Chu—contains

one's

later

—which

<ft f£j

Yang

"Keeping

not burdening

opinion)

certain

nature

whole

with

body

material

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

that,

to Graham,

according

the

redoubtable

Fung

Yu-lan

had

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

substantial

these

"not

risking

encountered

Yangist

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).

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

206

BOOK

Since

Taoists

to some

extent

REVIEWS

these

and

concepts,

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

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

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

(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

or a Yangist?)

argument

with

what

counsels

hoped

of material

known

all of Graham's

characteristics

putative

distinguished

But

and

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.

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

R. GOLDIN

PAUL

there

is to read

about

appears

in sources

that

everything

therefore,

Chu

Yang

must

207

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

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