Petersburg: Three Pines Press.įung, Yu-lan. “Zhuangzi and the Heterogeneity of Value.” In New Visions of the Zhuangzi, edited by Livia Kohn. “Reflex and Reflectivity: Wuwei 無為 in the Zhuangzi.” In Hiding the World in the World: Uneven Discourses on the Zhuangzi, edited by Scott Cook.
“Indeterminacy and Moral Action in Laozi.” Dao: A Journal of Comparative Philosophy 13.1: 63–81.įox, Allan.
“Zhuangzi’s Chengxin and Its Implication for Virtue and Perspectives.” Dao: A Journal of Comparative Philosophy 10.4: 427–443.ĭorter, Kenneth. Beijing 北京: Zhonghua Shuju 中華書局.Ĭhong, Kim-chong. Princeton: Princeton University Press.Ĭheng, Hao 程顥, and C heng Yi 程頤. Oxford: Oxford University Press.Ĭhan, Wing-Tsit. Thus, it requires the dual practice of zhong and shu: to acquire firsthand observation through personal experience, and to imagine oneself in the position of the other.īlackburn, Simon. In moral practice, Zhang proposes the liang xing 兩行 approach of his qiwu philosophy: to recognize the equal worth of all beings on one hand, and to take the particular characteristics and desires of individuals into account on the other. Cheng xin in this sense not only refers to the natural pattern of things and so is the basis for inference and deduction, but also serves as the means to deal with the diversity of opinions. In Zhang’s reading of the Zhuangzi in light of Yogācāra, the crucial “concept matching” ( geyi 格義) is the explanation of cheng xin 成心 as seeds in the ālaya consciousness. Zhang’s association of z hong-shu and qiwu 齊物 is based upon his vision of equality premised on recognition of and respect for differences.
To avoid the one-sidedness and abuse of the rule of xieju 絜矩 (principle of applying a measuring square), Z hang Taiyan 章太炎 redefines z hong-shu 忠恕, the Confucian golden rule, as two separate yet complementary principles, the idea of which is most manifestly drawn from Zhuangzi’s 莊子 “Qiwulun 齊物論” (“Discourse on Making All Things Equal”).
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