The writings of Zhuangzi illustrate the primary Daoist principles and traditions through fantastical means - talking animals, moving skulls, fish that are many thousands of miles wide… and other times the text is clear, almost overly so, in describing the foundations of Daoism and Zhuangzi’s thoughts. A particularly significant part of Watson’s translation is the role of Confucius. A historically and religiously significant person from Chinese history, it is no surprise that he appears over and over in Zhuangzi. Throughout the ambiguous and often confusing text, Confucius’ role and his religious and philosophical stances are not always clear to the reader. At times Confucius is written as a very wise man, reiterating and discussing Daoist principles
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“I have heard Confucius say that the sage does not work at anything, does not pursue profit, does not dodge harm, does not enjoy being sought after, does not follow the Way…” (Zhuangzi, pg 41). It is apparent that Confucius is being critical of the Daoist sage, observing his actions as ineffective, or rather denying actions of the sage at all. With this small conversation the reader sees the way Confucius calls Daoism into question. He is critical of the way that the sages practice their religion, wanting more activity from them and, in some fashion, comparing it to his view of the world - that the purpose of life is right living and living meaningfully, playing an active role in the …show more content…
At times he is rigid in his own traditions, but in others he emulates Daoist fundamentals. “If you can harmonize and delight in them, master them and never be at a loss for joy, if you can do this day and night without break and make it be spring with everything, mingling with all and creating the moment with your own mind - this is what I call being the whole power” (Zhuangzi, pg 69). This conversation between the Duke of Ai and Confucius is critical in understanding the representation of Confucius. In this scene Confucius reiterates the Daoist hope for harmony and internal happiness, acceptance of fate and disengagement with attachments to desires. It is later state that he and the Duke are “not ruler and subject, but friends in virtue” (Zhuangzi, pg 69). This shows the reader that while Confucius is being represented as a Daoist apparatus, he receives approval from the other characters. It happens repeatedly that Confucius is criticized when he says anything that could be interpreted as Confucian, but in other instances like the one above, he receives
“I have heard Confucius say that the sage does not work at anything, does not pursue profit, does not dodge harm, does not enjoy being sought after, does not follow the Way…” (Zhuangzi, pg 41). It is apparent that Confucius is being critical of the Daoist sage, observing his actions as ineffective, or rather denying actions of the sage at all. With this small conversation the reader sees the way Confucius calls Daoism into question. He is critical of the way that the sages practice their religion, wanting more activity from them and, in some fashion, comparing it to his view of the world - that the purpose of life is right living and living meaningfully, playing an active role in the …show more content…
At times he is rigid in his own traditions, but in others he emulates Daoist fundamentals. “If you can harmonize and delight in them, master them and never be at a loss for joy, if you can do this day and night without break and make it be spring with everything, mingling with all and creating the moment with your own mind - this is what I call being the whole power” (Zhuangzi, pg 69). This conversation between the Duke of Ai and Confucius is critical in understanding the representation of Confucius. In this scene Confucius reiterates the Daoist hope for harmony and internal happiness, acceptance of fate and disengagement with attachments to desires. It is later state that he and the Duke are “not ruler and subject, but friends in virtue” (Zhuangzi, pg 69). This shows the reader that while Confucius is being represented as a Daoist apparatus, he receives approval from the other characters. It happens repeatedly that Confucius is criticized when he says anything that could be interpreted as Confucian, but in other instances like the one above, he receives