Chuang-Tzu: A New Selected Translation with an Exposition of the Philosophy of Kuo Hsiang PDF
Preview Chuang-Tzu: A New Selected Translation with an Exposition of the Philosophy of Kuo Hsiang
China Academic Library Chuang Tzu Fung Yu-lan Chuang-Tzu A New Selected Translation with an Exposition of the Philosophy of Kuo Hsiang China Academic Library Academic Advisory Board: Researcher Geng, Yunzhi, Institute of Modern History, Chinese Academy of Social Sciences, China Professor Han, Zhen, Beijing Foreign Studies University, China Researcher Hao, Shiyuan, Institute of Ethnology and Anthropology, Chinese Academy of Social Sciences, China Professor Li, Xueqin, Department of History, Tsinghua University, China Professor Li, Yining, Guanghua School of Management, Peking University, China Researcher Lu, Xueyi, Institute of Sociology, Chinese Academy of Social Sciences, China Professor Wong, Young-tsu, Department of History, Virginia Polytechnic Institute and State University, USA Professor Yu, Keping, Central Compilation and Translation Bureau, China Professor Yue, Daiyun, Department of Chinese Language and Literature, Peking University, China Zhu, Yinghuang, China Daily Press, China Series Coordinators: Zitong Wu, Foreign Language Teaching and Research Press, China Yan Li, Springer More information about this series at h ttp://www.springer.com/series/11562 Chuang Tzu (cid:129) Fung Yu-lan Chuang-Tzu A New Selected Translation with an Exposition of the Philosophy of Kuo Hsiang Chuang Tzu Fung Yu-lan Beijing , China Beijing , China ISSN 2195-1853 ISSN 2195-1861 (electronic) China Academic Library ISBN 978-3-662-48074-8 ISBN 978-3-662-48075-5 (eBook) DOI 10.1007/978-3-662-48075-5 Library of Congress Control Number: 2015951751 Springer Heidelberg New York Dordrecht London © Foreign Language Teaching and Research Publishing Co., Ltd and Springer-Verlag Berlin Heidelberg 2016 T his work is subject to copyright. All rights are reserved by the Publishers, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. T he use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. T he publishers, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publishers nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Printed on acid-free paper S pringer-Verlag GmbH Berlin Heidelberg is part of Springer Science+Business Media ( w ww.springer.com ) Pref ace There are already several English translations of Chuang Tzu’s writings in circula- tion. Why should we offer a new one? I n answering this question, two reasons may be given: In the fi rst place, a transla- tion is an interpretation or commenting. So far as the English translations of the Chuang-tzu are concerned, they may be good and useful from a literary or linguistic point of view. But in their interpreting the C huang-tzu , they do not seem to have touched the true philosophical spirit of the author. In other words, they are success- ful in the literary or linguistic aspect, but not in the philosophical. Since Chuang Tzu’s writings, like Plato’s “Dialogues”, are more a philosophical work than a liter- ary one, it seems that a new translation, which would put more emphasis on Chuang Tzu’s philosophy, is needed. I n the second place, the Ching Dynasty is famous for scholarship. Through the works of many scholars in the fi eld of higher and textual criticism, most of the ancient books have become more readable and intelligible. The earlier English translations of the C huang-tzu do not seem to have utilized the fruit of the labour of these scholars. In this respect, a new translation, which embodies the results of recent scholarship, is also needed. William James said that every great philosopher has his vision. When one has grasped the vision, the whole system is easily understood. Crocé said somewhere that the greater a philosophical system is, the simpler the central idea. Although the present translation is limited to the fi rst seven chapters of Chuang Tzu’s writings, it is believed that it contains the main vision or idea of the author. With the Introduction, which was originally prepared in a lecture form delivered at different institutions in Peking, and an appendix that was originally written for the P hilosophical Review , Peking, it is hoped that something may be contributed to the right understanding of Taoism as a philosophy. I n preparing the present translation of the C huang-tzu, I have consulted other translations and utilized them freely, especially that of Legge and Giles. When a rendering is correct, it is not necessary to make it different simply for the sake of v vi Preface difference. However, there are important terms, phrases, or passages, which are the keys to the whole chapter, of which a different rendering may give the whole c hapter a different tune or colour. In such cases, I usually give a new rendering according to what I consider the right interpretation of Chuang Tzu’s philosophy. This, together with the explanations and comments, may justify my calling the present translation my own. To the other translators, however, especially to Legge and Giles, I must acknowledge my obligation. L astly, the reader is asked to excuse me for my limited ability in expressing myself in the English language. If he should fi nd the book not very unreadable, or that his literary taste is not seriously offended in reading it, the merit is due to the assistance of my friends, Mr. L.C. Porter, Mr. A.W. Hummel, Mr. Mi Wu, who have read the manuscript and corrected mistakes as they found them and to whom I take this opportunity to express my deep gratitude. Peking, China Fung Yu-lan June, 1928 Contents 1 The Happy Excursion ................................................................................. 1 2 On the Equality of Things ........................................................................... 9 3 The Fundamentals for the Cultivation of Life .......................................... 21 4 The Human World ....................................................................................... 25 5 The Evidence of Virtue Complete .............................................................. 35 6 The Great Teacher ....................................................................................... 41 7 The Philosopher-King ................................................................................. 51 Appendices ......................................................................................................... 57 Appendix I: Some Characteristics of the Philosophy of Kuo Hsiang ........... 57 Appendix II: The Third Phase of Taoism: Chuang Tzu ................................ 64 Glossary ............................................................................................................. 75 vii Introd uction I n China, Taoism has been as infl uential as Confucianism. It was more infl uential than Confucianism in the time of the “Six Dynasties”; viz., from the third to the sixth centuries. It was at that time that the Taoistic classics had their best commenta- tors. Wang Pi’s “Commentaries on the L ao-tzu ” and Kuo Hsiang’s “Commentaries on the C huang-tzu” , for instance, have become classics themselves; I venture to say that some passages of their “Commentaries” are even more illuminating than the texts. The sayings of Lao Tzu and the books of Chuang Tzu and Lieh Tzu are usually regarded as the earlier classics of Taoism. Lao Tzu’s book is brief enough, yet in it he spoke about many things. Sometimes his meaning is not clear and opens up many different interpretations. The authenticity of T he Book of Lieh Tzu ( Lieh-tzu ) as we possess it is much questioned. A great part of the book is now regarded by most scholars as the production of the “Six Dynasties”. It is only in the C huang-tzu that we have a well-developed philosophy; and a great part of that book, especially the “inner chapters”, is usually considered genuine. There are also side branches of Taoism, the ultramaterialism and hedonism of Yang Chu, for instance. But Chuang Tzu’s philosophy represents the main current of the Taoistic teaching. His book, with Kuo Hsiang’s “Commentaries”, is the most important literature of Taoism. The General Viewpoint and the Signifi cance of Taoism Before discussing Taoism in detail, it is better for us to get familiar fi rst with its general viewpoint. William James divided philosophers according to their tempera- ment into two classes—the “tough-minded” and the “tender-minded”. The “tough- minded” philosophers reduced mind to matter, the “higher” to the “lower”; according to them, the world is materialistic (at least nonspiritualistic), mechanistic and deter- ministic. Man is alien to the world, in which there is no God, no immortality, no ix
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