By J. L Benson
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"The "Lieh-tzu" ranks with the "Lao Tzu" and "Chuang Tzu" as the most eloquent and influential expositions of Taois philosophy. This definitive translation via Professor Graham does complete justice to the subtlety of idea and literary effectiveness of the textual content. " -- Burton Watson
"The Lieh-tzu ranks with the Lao Tzu and Chuang Tzu as some of the most eloquent and influential expositions of Taois philosophy. This definitive translation through Professor Graham does complete justice to the subtlety of suggestion and literary effectiveness of the textual content. " -- Burton Watson
"The "Lieh-tzu" ranks with the "Lao Tzu" and "Chuang Tzu" as probably the most eloquent and influential expositions of Taois philosophy. This definitive translation by way of Professor Graham does complete justice to the subtlety of proposal and literary effectiveness of the textual content. " -- Burton Watson
It is a gem of a piece following at the Chuang Tzu, in a a bit darker tone, but punctuated with a such a lot impressive humor. The modernity of this article. .. is striking. .. .[A. C. Graham] is among the such a lot exotic Sinologists operating today.
(Irene Bloom, Columbia college)
-- Burton Watson
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Additional resources for A Problem in Orientalizing Cretan Birds: Mycenaean or Philistine Prototypes?
In our empirical existence we draw innumerable distinctions that make for a dualistic view of the universe. There are high and low, great and small, this and that, black and white, right and wrong, and an infinite number of other dualities. The Taoist asks whether within these alleged dualities any real distinctions exist. Chuang Tzu puts the problem thus: “Because a thing is greater than other things we call it great; then all things in the world are great. ” We all know, as a matter of fact, that size is relative and subject to change.
One is the beginning of the numbers and the ultimate of things. ” The solitary one of Wang Pi is also notone, which means nonbeing, or Wu. Since one is the source of all numbers, it is said to be not a number but that from which all numbers are formed. Thus what is one is Wu, or Nonbeing, which is also identified with the ultimate. Because it is the origin of all things, it is called T’ai Chi, or the supreme ultimate—or Tao. The above interpretations of Confucian classics shows the influx of Taoist ideas.
They did not use the word J˙en. It is obvious that the Taoist concept of Tz’u is that of great sympathy. Their concept of love goes deeper than the concept of J˙en. In order to understand the nature of the great sympathy according to Taoism we must first investigate the basic meaning of Tao. To begin with, Tao literally signifies way or road. In the oldest form in which we find the character it appears thus: , comprised of three elements, representing respectively a road, , a human head, , and a human foot, .