Skip to Main Content
The Zhuangzi text is one of the great feats of the human literary and philosophical imagination to emerge from the ancient world. This course studies in detail the literary and philosophical features of the Zhuangzi text, while introducing some key pieces of traditional commentary and some of the contemporary academic scholarship on the text, and while giving a general sense of its broader reception history.
This translated text by Burton Watson is a selection of English translations of the work by Zhuangzi, including all 7 inner chapters, 3 from the outer chapters, and 1 from the mixed chapters. Zhuangzi was a Chinese philosopher in the Warring States period. He believes that individuals must discard rigid distinctions between right and wrong, and follow a course of action not motivated by gain or striving, so as to be free. When one ceases to judge events as good or bad, man-made suffering disappears, and natural suffering is embraced as part of life.
This book is a selection of English translations of the work by Zhuangzi, including the complete Inner Chapters, extensive selections from the Outer and Miscellaneous Chapters, and judicious selections from two thousand years of traditional Chinese commentaries. The commentaries are all to the Inner Chapters, representing various stripes of Buddhism, Confucianism, and Daoism. A glossary, brief biographies of the commentators, a bibliography, and an index are also included. Zhuangzi was a Chinese philosopher in the Warring States period, and his work, also named Zhuangzi, is one of the two foundational texts of Daoism.
This book reprints the first seven chapters of Chuang-Tzu, an ancient Chinese work from the late Warring States period (3rd century BC) that contains stories and anecdotes exemplifying the carefree nature of the ideal Taoist sage. This version was translated by Feng Yu-lan, the famous Chinese philosopher, who puts more emphasis on Chuang Tzu’s philosophy than do previous attempts. Feng argues that Taoism presents a conception of the universe, which is at once both mystical and naturalistic, and a conception of life, which is at once both Stoic and Epicurean.
This book forgoes the commentary of Guo Xiang, offering a phonetic and hermeneutic reading of the other five major commentaries in use prior to the Tang dynasty, many of which survive in fragmentary form as glosses to the Zhuangzi Yinyi by Lu Deming. While Part One elaborates on information such as historical background of the book Zhuangzi, the lifetime of Zhuang Zhou, the evolution of text, the dating of the Inner Chapters, the complexity of chapter division, and commentators and commentaries of Zhuangzi, Part Two provides a hermeneutic reading of Zhuangzi Yinyi, and Lu Deming’s glosses as well as the original texts for the Inner Chapters.
本書對莊子內篇每一篇都寫作了「今譯」和「解剖」兩大部分，在緒論中對莊子哲學進行了批判，還在附編中收錄了一篇批判現代莊子精神的文章和一篇有關批判莊子哲學思想在現代之影響的文章，兩篇關於莊子書的考證，以及莊子時代大事年表和莊子註解書目兩種資料。作者利用馬克思列寧主義來對莊子內篇進行解析，提出了莊子一書是「極反動的虛無主義、主觀唯心主義，極墮落汙濁的滑頭主義、混世主義和阿Q精神。
本書為陳鼓應註譯，是以壹九九五年臺灣商務印書館本為基礎，吸收了二〇〇七年北京商務印書館簡體字本的新修訂內容，再與壹九八三年北京中華書局原版復校，修訂而成的重排本。本書所用莊子原文，為根據王孝魚點校的郭慶藩莊子集釋本，凡有增補或刪改原文時，均於「註釋」中說明。「註釋」部分用白話文解釋，又附上了前人的註解。「今譯」依據「註釋」，並參考目前已譯成之中英文譯本。全書的註譯，除參考古今校註外，還參考英、日文和大陸學者的專述。
《庄子》是集合了庄子及其后学的篇章，又称《南华经》或《南华真经》。今本《庄子》有内篇七、外篇十五、杂篇十一、这是由西晋的郭象所划定的。内篇一般认为是庄子所著，是庄子思想核心，反映了庄子的宇宙观、认识论、人生观、政治观、美学观与文艺观，具有寓言、重言、卮言等鲜明的艺术特色。而外篇、杂篇发展则纵横百余年，参杂黄老、庄子后学形成复杂的体系。本书以中华书局1986年5月重印《诸子集成》中郭庆藩《庄子集释》为底本。
本書是錢穆對莊子一書所作的註釋集解，以馬其昶《莊子故》為藍本，除郭象註外，詳采古今各家註，凡逾一百五十家。開篇的《序目》列明了一百五十余家之所由來。錢先生以中國學術思想史的閎通視野，基於莊子學史嬗變的歷時節點，具體而微地表現出引儒入莊、儒道會通的箋註取向，采用 「義理、考據、辭章」三者交互運用的學術方法，體現出新舊兼容、中西會通的自覺性。本書是重版的第四版，以東大重印初版為底本。
本書包括清代王先謙的莊子集解和近人劉武的莊子集解內篇補正兩部分。集解用清宣統己酉年（1909）思賢書局原刻本做底本，用商務印書館萬有文庫中的排印本校對，正文的全部和註釋中引用郭註、成疏及釋文的部分，還著重參校了郭慶藩莊子集釋中華書局王孝魚點校本的正文及所附郭註、成疏、釋文。補正用中華書局一九五八年排印本做底本，正文全部及註釋中引用集解的部分，用集解的原刻本對校，並參校了集釋、釋文等書的有關部分。
清末郭庆藩的《庄子集释》是替《庄子》注解作总结之作。《集释》收录了郭象《注》、成玄英《疏》和陆德明《音义》三书的全文，摘引了清代汉学家如王念孙、俞樾等人的训诂考证，卢文弨的校勘，并有郭嵩焘和郭庆藩自己的意见。王孝鱼先生根据古逸丛书覆宋本、续古逸丛书影宋本、明世德堂本、道藏成玄英疏本以及四部丛刊所附孙毓修宋赵谏议本校记、近人王叔岷庄子校释、刘文典庄子补正等书点校，本书即据此横排改简化字印行。
本書以續古逸叢書影印宋刊本為底本，參驗《莊子》其他寫本及刻本。在引用郭象的《莊子註》及成玄英的《南華真經註疏》之外，征引力求詳盡，囊括了歷代註莊、解莊的重要著作。如林希逸的《莊子口義》、褚伯秀的《南華真經義海纂微》、陳碧虛的《南華真經闕誤》；焦竑的《莊子翼》；王夫之的《莊子通》和《莊子解》，宣穎的《南華經解》，姚鼐的《莊子章義》，俞樾的《莊子平議》，王先謙的《莊子集解》，郭慶藩的《莊子集釋》，馬其昶的《莊子故》等。
This book introduces eight of the most important works of classical Chinese philosophy. A chapter is devoted to each of the eight works, and the chapters are organized into three sections: “Philosophy of Heaven,” which looks at how the Analects, Mozi, and Mencius discuss, often skeptically, Heaven as a source of philosophical values; “Philosophy of the Way,” which addresses how Laozi, Zhuangzi, and Sunzi introduce the new concept of the Way to transcend the older paradigms; and “Two Titans at the End of an Age,” which examines how Xunzi and Han Feizi adapt the best ideas of the earlier thinkers for a coming imperial age.
This book is a companion to the study of Daoism as a philosophical tradition. It provides a general overview of Daoist philosophy in various thinkers and texts from 6th century BCE to 5th century CE and reflects the latest academic developments in the field. It discusses theoretical and philosophical issues based on rigorous textual and historical investigations and examinations, reflecting both the ancient scholarship and modern approaches and methodologies. The themes include debates on the origin of the Daoism, the authorship and dating of the Laozi, the authorship and classification of chapters in the Zhuangzi, and the themes and philosophical arguments in the Laozi and Zhuangzi, etc.
This book, collecting 10 hermeneutic readings of the Zhuangzi, addresses an array of interrelated topics from a variety of perspectives. These include how the work stands in relation to such issues as mystical experience, "skeptical" and "relativist" attitudes, individual value, ethical orientation, folk psychologies and popular beliefs, and rhetorical logic and structure. The authors address the issue of how the Zhuangzi is able to present a positive vision of how one should best live one’s life in the face of its relentless questioning of our ability to possess any evaluative knowledge, and they agree on the confirmation that Zhuangzi is a positive ethical project, which is in some sense therapeutic.
This book introduces all the little stories Zhuangzi invented and unpicks its philosophical insights through close commentaries. It shows how Zhuangzi uses the stories as an answer to Mencius's conception of sacrifice and self-cultivation, restoring the critical interplay with Confucius' Analects, and guiding you through the themes of the animal world, sacrifice, political violence, meditation, illness, and death. In Graziani's translation, the co-founder of Taoism emerges as a dedicated disparager of moral virtues who stubbornly resists any form of allegiance to social norms and the only Warring States figure to improvise with the darkest irony on the weaknesses of men and their docile subservience to the unquestioned authority of language.
