Chuang Tzu's first three chapters are arranged into free verse (in Chinese, in the original word order) and translated, nearly word-for-word, with extensive critical glosses vis-a-vis over fifty Chinese, Japanese, and Western commentators. The exegetical, philosophical, and contemporary implications of these chapters are then meditated upon. Here, in Chuang Tzu's world, all strivings are a play, parodying stories and arguments; each plays off of and refers to the others. Chuang Tzu lived during the third and fourth centuries B.C. Historically, he is the foremost spokesman for Taoism and its legendary founder, Lao Tzu. It was mainly due to the influence of Chuang Tzu that Indian Buddhism was transformed in China into Ch'an into the unique vehicle we usually call by its Japanese name, Zen. This is the most thorough presentation to date of the Chuang Tzu's poetic beauty, philosophical insights, and unity.
Building bridges between Asian and Western philosophies, Kuang-ming Wu provides a novel approach to the "self-other" issue, casting it in terms of togetherness. It is an essay on a cultural hermeneutics of togetherness, and of the homo-ecological community of differences, cultural and otherwise.
This book uses Western philosophical tradition to make a case for a form of thinking properly associated with ancient China. The book's thesis is that Chinese thinking is concrete rather than formal and abstract, and this is gathered in a variety of ways under the symbol "body thinking." The root of the metaphor is that the human body has a kind of intelligence in its most basic functions. When hungry the body gets food and eats, when tired it sleeps, when amused it laughs. In free people these things happen instinctively but not automatically. The metaphor of body thinking is extended far beyond bodily functions in the ordinary sense to personal and communal life, to social functions and to cultivation of the arts of civilization. As the metaphor is extended, the way to stay concrete in thinking with subtlety becomes a kind of ironic play, a natural adeptness at saying things with silences. Play and indirection are the roads around formalism and abstraction. Western formal thinking, it is argued, can be sharpened by Chinese body thinking to exhibit spontaneity and to produce healthy human thought in a community of cultural variety.
Building bridges between Asian and Western philosophies, Kuang-ming Wu provides a novel approach to the "self-other" issue, casting it in terms of togetherness. On the "Logic" of Togetherness is a natural sequel to On Chinese Body Thinking (Brill, 1997). It is an essay on a cultural hermeneutics of togetherness, and of the homo-ecological community of differences, cultural and otherwise. "Togetherness" is the concrete primal "that" by which we explain and analyze concrete things and situations: an intrinsic interactive principle of integrity, growth, reflection, and behavior. In five sections, this book describes cultural, personal, argumentative, religious and philosophical situations of togetherness, thus providing an imaginative examination of its varieties.
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