By Robert E. Allinson
This e-book deals a essentially new interpretation of the philosophy of the Chuang-Tzu. it's the first full-length paintings of its variety which argues deep point cognitive constitution exists underneath an another way random number of literary anecdotes, cryptic sayings, and darkish allusions. the writer conscientiously analyzes myths, legends, massive characters, paradoxes, parables and linguistic puzzles as strategically positioned recommendations for systematically tapping and channeling the non secular dimensions of the brain.
Allinson takes factor with commentators who've handled the Chuang-Tzu as a minor foray into relativism. bankruptcy titles are re-translated, textual fragments are relocated, and inauthentic, outer miscellaneous chapters are rigorously separated from the transformatory message of the actual, internal chapters. all the internal chapters is proven to be a construction block to the following so they can simply be understood as forming a developmental series. in any case, the reader is gifted with a transparent, constant and coherent view of the Chuang-Tzu that's extra in accord with its stature as an immense philosophical paintings.
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Additional info for Chuang-tzu for spiritual transformation: an analysis of the inner chapters
C. , Studies in Chinese Philosophy and Philosophical Literature (Singapore: 1986), we find the text of the Chuang-Tzu divided up with respect to possible or probable differing authorship by varying philosophical schools. This approach, in a broad manner of speaking, may be taken as representing a sophisticated extension of an historian of religions' approach to ancient texts. 4 Such an approach, while possessing a strong degree of historical accuracy, makes it difficult if not impossible to analyze the text as a single line of philosophical development which aims at inducing as well as describing different levels of spiritual development.
To make his point, Professor Allinson has not only to examine the relevant texts and comment on the other major interpreters. He has also to relate his line of argument to a theory of hermeneutics. In so doing, he brings the discussion of Chuang Tzu into the heart of contemporary Western philosophy. Furthermore, his interpretation of Chuang Tzu makes the sage thoroughly intelligible to a Western audience, not an inscrutable oriental with a perverse use of language but a spiritual philosopher closer to Augustine than to masters of the Zen kan.
If words were wind, there would be little point in turning to the light of reason to attempt to resolve whatever controversies seemed to crop up. Page 20 To broaden the argument from textual coherency, we may bring in textual evidence from the immediately preceding and the immediately following passages. In the preceding passage, it is claimed that one does have a teacher (one's own mind). Following Watson: If a man follows the mind given him and makes it his teacher, then who can be without a teacher?