Solved by verified expert:Write a 10 pages research paper according to the proposal, if you have a better idea about argument you can revise it. Use the primary sources I provided which is the 5 texts from Zhuang zi. The initial instruction is to Develop and present an argument that provides a reasoned, coherent, and well substantiated answer to this question. Your argument should be based on your own direct analysis of primary sources; but you should also engage with modern scholarship. interpretation of any aspects of the extant text relevant to your question.take into account each text’s historical context, including how and why it was produced, and how close our current versions are to the originals.make use of relevant findings, concepts, or methodological approaches that you consider reliable or illuminating (though these should not be a major basis of your argument)raise questions about findings you think are problematic or inadequate; suggest possible revisions or new perspectivesFor the secondary sources: at least 4 specialist scholarly secondary source are relating directly to your topic or related theoretical approaches.1. scholarly: academic books published by specialist scholars/academic journals (in print; on Jstor, Ebsco, Proquest, etc.; e-journals)/have scholarly notes, bibliography, etc/NO WEBSITES2. specialist: specifically on your topic, based on original research (check whether the author cites primary sources, especially in original languages).For the citation part:Use Chicago Notes and Bibliography (NB) styleUse footnotes, not endnotesBibliography: separate sections for Primary and Secondary sources
the_complete_works_of_zhuangzi_______15._constrained_will__.pdf
the_complete_works_of_zhuangzi_______17._autumn_floods__.pdf
the_complete_works_of_zhuangzi_______18._supreme_happiness_.pdf
the_complete_works_of_zhuangzi_______19._mastering_life__.pdf
the_complete_works_of_zhuangzi_______20._the_mountain_tree__.pdf
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15
Copyright © 2013. Columbia University Press. All rights reserved.
C O NSTR AINED IN WILL
To be constrained in will, lofty in action, aloof from the
world, apart from its customs, elevated in discourse, sullen and critical, indignation his whole concern—such is
the life favored by the scholar in his mountain valley, the
man who condemns the world, the worn and haggard one
who means to end it all with a plunge into the deep. To
discourse on benevolence, righteousness, loyalty, and
good faith, to be courteous, temperate, modest, and deferential, moral training his whole concern—such is the
life favored by the scholar who seeks to bring the world to
order, the man who teaches and instructs, who at home
and abroad lives for learning. To talk of great accomplishments, win a great name, define the etiquette of ruler and
subject, regulate the position of superior and inferior, the
ordering of the state his only concern—such is the life
favored by the scholar of court and council, the man who
would honor his sovereign and strengthen his country, the
bringer of accomplishment, the annexer of territory. To
repair to the thickets and ponds, living idly in the wilderness, angling for fish in solitary places, inaction his only
concern—such is the life favored by the scholar of the
rivers and seas, the man who withdraws from the world,
the unhurried idler. To pant, to puff, to hail, to sip, to spit
out the old breath and draw in the new, practicing bearhangings and bird-stretchings, longevity his only concern—such is the life favored by the scholar who practices
Induction, the man who nourishes his body, who hopes
to live to be as old as Pengcu.1
But to attain loftiness without constraining the will;
to achieve moral training without benevolence and righ-
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1. In this last sentence, which
describes the practitioner of
Induction (daoyin), a kind of
yoga technique involving
exercises and breath control.
I follow Waley’s translations
of technical terms such as
“bear-hangings” and
“bird-stretchings,” whose
meaning can only be guessed.
See Waley’s Three Ways of
Thought in Ancient China, p. 44.
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120
CONSTRAINED IN WILL
teousness, good order without accomplishments and
fame, leisure without rivers and seas, long life without
Induction; to lose everything and yet possess everything,
at ease in the illimitable, where all good things come to
attend—this is the Way of Heaven and earth, the Virtue of
the sage. So it is said, Limpidity, silence, emptiness, inaction—these are the level of Heaven and earth, the substance of the Way and its Virtue. So it is said, The sage
rests; with rest comes peaceful ease, with peaceful ease
comes limpidity, and where there is ease and limpidity,
care and worry cannot get at him, noxious airs cannot
assault him. Therefore his Virtue is complete and his spirit
unimpaired.
So it is said, With the sage, his life is the working of
Heaven, his death the transformation of things. In stillness, he and the yin share a single Virtue; in motion, he
and the yang share a single flow. He is not the bearer of
good fortune or the initiator of bad fortune. Roused by
something outside himself, only then does he respond;
pressed, only then does he move; finding he has no choice,
only then does he rise up. He discards knowledge and
purpose and follows along with the reasonableness of
Heaven. Therefore he incurs no disaster from Heaven,
no entanglement from things, no opposition from man,
no blame from the spirits. His life is a floating, his death a
rest. He does not ponder or scheme, does not plot for the
future. A man of light, he does not shine; of good faith, he
keeps no promises. He sleeps without dreaming, wakes
without worry. His spirit is pure and clean, his soul never
wearied. In emptiness, nonbeing, and limpidity, he joins
with the Virtue of Heaven.
So it is said, Grief and happiness are perversions of
Virtue; joy and anger are transgressions of the Way; love
and hate are offenses against Virtue. When the mind is
without care or joy, this is the height of Virtue. When it is
unified and unchanging, this is the height of stillness.
When it grates against nothing, this is the height of emptiness. When it has no commerce with things, this is the
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CONSTRAINED IN WILL
121
height of limpidity. When it rebels against nothing, this is
the height of purity.
So it is said, If the body is made to labor and take no
rest, it will wear out; if the spiritual essence is taxed without cessation, it will grow weary, and weariness will bring
exhaustion. It is the nature of water that if it is not mixed
with other things, it will be clear, and if nothing stirs it, it
will be level. But if it is dammed and hemmed in and not
allowed to flow, then it, too, will cease to be clear. As such,
it is a symbol of Heavenly Virtue. So it is said, To be pure,
clean, and mixed with nothing; still, unified, and unchanging; limpid and inactive; moving with the workings
of Heaven—this is the way to care for the spirit.
The man who owns a sword from Gan or Yue lays it in
a box and stores it away, not daring to use it, for to him it
is the greatest of treasures. Pure spirit reaches in the four
directions, flows now this way, now that—there is no
place it does not extend to. Above, it brushes Heaven;
below, it coils on the earth. It transforms and nurses the
ten thousand things, but no one can make out its form. Its
name is called One-with-Heaven. The way to purity and
whiteness is to guard the spirit, this alone; guard it and
never lose it, and you will become one with spirit, one
with its pure essence, which communicates and mingles
with the Heavenly Order.2 The common saying has it,
“The ordinary man prizes gain, the man of integrity prizes
name, the worthy man honors ambition, the sage values
spiritual essence.” Whiteness means there is nothing
mixed in; purity means the spirit is never impaired. He
who can embody purity and whiteness may be called the
True Man.
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2. The word jing is being
used in this passage in a
number of different ways,
a fact that is very difficult
to bring out in translation.
At the beginning of the
paragraph, jing, translated as
“spiritual essence,” means
the vital energy of the body;
later the word appears as an
adjective in the compound
“pure spirit” (jingshen), that
is, vital or essential spirit.
Finally, it appears as a
noun, “essence,” or “purity.”
Because it may also mean
“semen,” the passage can be
interpreted as dealing with
the sexual regimen.
17
AUTUMN FLO O DS
1. The Lord of the River,
the god of the Yellow River,
appeared on p. 45, under
the name Pingyi.
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2. The god of the sea.
3. Bo Yi, who relinquished
his kingdom to his brother
and later chose to die of
starvation rather than serve
a ruler he considered unjust,
was regarded as a model of
righteousness.
4. The Lord of the River has
literally come to the gate of
the sea. But a second
meaning is implied, that
is, “If I hadn’t become
your disciple.”
The time of the autumn floods came, and the hundred
streams poured into the Yellow River. Its racing current
swelled to such proportions that, looking from bank to
bank or island to island, it was impossible to distinguish a
horse from a cow. Then the Lord of the River1 was beside
himself with joy, believing that all the beauty in the world
belonged to him alone. Following the current, he journeyed east until at last he reached the North Sea. Looking
east, he could see no end to the water.
The Lord of the River began to wag his head and roll
his eyes. Peering far off in the direction of Ruo,2 he sighed
and said, “The common saying has it, ‘He has heard the
Way a mere hundred times, but he thinks he’s better than
anyone else.’ It applies to me. In the past, I heard men
belittling the learning of Confucius and making light of
the righteousness of Bo Yi,3 though I never believed them.
Now, however, I have seen your unfathomable vastness. If
I hadn’t come to your gate,4 I should have been in danger.
I should forever have been laughed at by the masters of
the Great Method!”
Ruo of the North Sea said, “You can’t discuss the ocean
with a well frog—he’s limited by the space he lives in. You
can’t discuss ice with a summer insect—he’s bound to a
single season. You can’t discuss the Way with a cramped
scholar—he’s shackled by his doctrines. Now you have
come out beyond your banks and borders and have seen
the great sea—so you realize your own pettiness. From
now on, it will be possible to talk to you about the Great
Principle.
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AUTUMN FLOODS
127
“Of all the waters of the world, none is as great as the
sea. Ten thousand streams flow into it—I have never
heard of a time when they stopped—and yet it is never
full. The water leaks away at Weilü5—I have never heard
of a time when it didn’t—and yet the sea is never empty.
Spring or autumn, it never changes. Flood or drought, it
takes no notice. It is so much greater than the streams
of the Yangzi or the Yellow River that it is impossible to
measure the difference. But I have never, for this reason, prided myself on it. I take my place with heaven
and earth and receive breath from the yin and yang. I
sit here between heaven and earth as a little stone or a
little tree sits on a huge mountain. Since I can see my
own smallness, what reason would I have to pride
myself?
“Compare the area within the four seas with all that is
between heaven and earth—is it not like one little anthill
in a vast marsh? Compare the Middle Kingdom with the
area within the four seas—is it not like one tiny grain in a
great storehouse? When we refer to the things of creation,
we speak of them as numbering ten thousand—and man is
only one of them. We talk of the Nine Provinces where
men are most numerous, and yet of the whole area where
grain and foods are grown and where boats and carts pass
back and forth, man occupies only one fraction.6 Compared to the ten thousand things, is he not like one little
hair on the body of a horse? What the Five Emperors
passed along, what the Three Kings fought over, what the
benevolent man grieves about, what the responsible man
labors over—all is no more than this!7 Bo Yi gained a
reputation by giving it up; Confucius passed himself off as
learned because he talked about it. But in priding themselves in this way, were they not like you a moment ago
priding yourself on your floodwaters?”
“Well then,” said the Lord of the River, “if I recognize
the hugeness of heaven and earth and the smallness of the
tip of a hair, will that do?”
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5. Said by some commentators to be a huge fiery stone
against which seawater
turns to steam.
6. As it stands in the
original, this sentence
makes little sense to me,
and the translation
represents no more than a
tentative attempt to extract
some meaning.
7. The Five Emperors were
five legendary rulers of high
antiquity, of whom the
Yellow Emperor, Yao, and
Shun are the most famous.
The Three Kings were the
founders of the Three
Dynasties, the Xia, the
Shang, and the Zhou.
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128
AUTUMN FLOODS
“No indeed!” said Ruo of the North Sea. “There is no
end to the weighing of things, no stop to time, no constancy to the division of lots, no fixed rule to beginning
and end. Therefore great wisdom observes both far and
near, and for that reason, it recognizes small without considering it paltry, recognizes large without considering it
unwieldy, for it knows that there is no end to the weighing
of things. It has a clear understanding of past and present,
and for that reason, it spends a long time without finding
it tedious, a short time without fretting at its shortness,
for it knows that time has no end. It perceives the nature
of fullness and emptiness, and for that reason, it does not
delight if it acquires something or worry if it loses it, for it
knows that there is no constancy to the division of lots. It
comprehends the Level Road, and for that reason, it does
not rejoice in life or look on death as a calamity, for it
knows that no fixed rule can be assigned to beginning and
end.
“Calculate what man knows, and it cannot compare
with what he does not know. Calculate the time he is alive,
and it cannot compare with the time before he was born.
Yet man takes something so small and tries to exhaust the
dimensions of something so large! Hence he is muddled
and confused and can never get anywhere. Looking at it
this way, how do we know that the tip of a hair can be singled out as the measure of the smallest thing possible? Or
how do we know that heaven and earth can fully encompass the dimensions of the largest thing possible?”
The Lord of the River said, “Men who debate such
matters these days all claim that the minutest thing has no
form and the largest thing cannot be encompassed. Is this
a true statement?”
Ruo of the North Sea said, “If from the standpoint of
the minute, we look at what is large, we cannot see to the
end. If from the standpoint of what is large, we look at
what is minute, we cannot distinguish it clearly. The minute is the smallest of the small, the gigantic is the largest
of the large, and it is therefore convenient to distinguish
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AUTUMN FLOODS
129
between them. But this is merely a matter of circumstance. Before we can speak of coarse or fine, however,
there must be some form. If a thing has no form, then
numbers cannot express its dimensions, and if it cannot be
encompassed, then numbers cannot express its size. We
can use words to talk about the coarseness of things, and we
can use our minds to visualize the fineness of things. But
what words cannot describe and the mind cannot succeed
in visualizing—this has nothing to do with coarseness or
fineness.
“Therefore the Great Man in his actions will not harm
others, but he makes no show of benevolence or charity.
He will not move for the sake of profit, but he does not
despise the porter at the gate. He will not wrangle for
goods or wealth, but he makes no show of refusing or relinquishing them. He will not enlist the help of others in
his work, but he makes no show of being self-supporting,
and he does not despise the greedy and base. His actions
differ from those of the mob, but he makes no show of
uniqueness or eccentricity. He is content to stay behind
with the crowd, but he does not despise those who run
forward to flatter and fawn. All the titles and stipends of
the age are not enough to stir him to exertion; all its penalties and censures are not enough to make him feel shame.
He knows that no line can be drawn between right and
wrong, no border can be fixed between great and small.
I have heard it said, ‘The Man of the Way wins no fame,
the highest virtue8 wins no gain, the Great Man has no
self.’ To the most perfect degree, he goes along with what
has been allotted to him.”
The Lord of the River said, “Whether they are external
or internal to things, I do not understand how we come
to have these distinctions of noble and mean or of great
and small.”
Ruo of the North Sea said, “From the point of view of
the Way, things have no nobility or meanness. From the
point of view of things themselves, each regards itself as
noble and other things as mean. From the point of view of
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8. A play on the homophones de (virtue) and de
(gain, or acquisition).
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130
9. In 316 bce, King Kuai of
Yan was persuaded to
imitate the example of Yao
by ceding his throne to his
minister Zi Zhi. In no time
the state was torn by internal
strife, and three years later it
was invaded and annexed by
the state of Qi.
10. Tang and Wu were the
founders of the Shang and
Zhou dynasties, respectively.
Duke Bo was a scion of the
royal family of Chu who led
an unsuccessful revolt
against its ruler and was
defeated and forced to
commit suicide in 479 bce.
AUTUMN FLOODS
common opinion, nobility and meanness are not determined by the individual himself.
“From the point of view of differences, if we regard a
thing as big because there is a certain bigness to it, then
among all the ten thousand things there are none that are
not big. If we regard a thing as small because there is a
certain smallness to it, then among the ten thousand
things there are none that are not small. If we know that
heaven and earth are tiny grains and the tip of a hair is
a range of mountains, then we have perceived the law of
difference.
“From the point of view of function, if we regard a
thing as useful because there is a certain usefulness to it,
then among all the ten thousand things there are none that
are not useful. If we regard a thing as useless because
there is a certain uselessness to it, then among the ten
thousand things there are none that are not useless. If we
know that east and west are mutually opposed but that
one cannot do without the other, then we can estimate
the degree of function.
“From the point of view of preference, if we regard a
thing as right because there is a certain right to it, then
among the ten thousand things there are none that are
not right. If we regard a thing as wrong because there is a
certain wrong to it, then among the ten thousand things
there are none that are not wrong. If we know that Yao
and Jie each thought himself right and condemned the
other as wrong, then we may understand how there are
preferences in behavior.
“In ancient times Yao abdicated in favor of Shun, and
Shun ruled as emperor; Kuai abdicated in favor of Zhi,
and Zhi was destroyed.9 Tang and Wu fought and became
kings; Duke Bo fought and was wiped out.10 Looking at it
this way, we see that struggling or giving way, behaving
like a Yao or like a Jie, may at one time be noble and at
another time be mean. It is impossible to establish any
constant rule.
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