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The Liezi is the forgotten classic of Daoism. Along with the Laozi (Daodejing) and the Zhuangzi, it's been considered a Daoist masterwork since the mid-eighth century, yet unlike those well-read works, the Liezi is little known and receives scant scholarly attention. Nevertheless, the Liezi is an important text that sheds valuable light on the early history of Daoism, particularly the formative period of sectarian Daoism. We do not know exactly what shape the original text took, but what remains is replete with fantastic characters, whimsical tales, paradoxical aphorisms, and philosophically sophisticated reflection on the nature of the world and humanity's place within it. Ultimately, the Liezi sees the world as one of change and indeterminacy. Arguing for the Liezi's historical, philosophical, and literary significance, the contributors to this volume offer a fresh look at this text, using contemporary approaches and providing novel insights. The volume is unique in its attention to both philosophical and religious perspectives.
-- Burton Watson
The Laozi (Daodejing) and the Zhuangzi have long been familiar to Western readers and have served as basic sources of knowledge about early Chinese Daoism. Modern translations and studies of these works have encouraged a perception of Daoism as a mystical philosophy heavy with political implications that advises kings to become one with the Dao. Breaking with this standard approach, The Pristine Dao argues that the Laozi and the Zhuangzi participated in a much wider tradition of metaphysical discourse that included a larger corpus of early Chinese writings. This book demonstrates that early Daoist discourse possessed a distinct, textually constituted coherence and a religious sensibility that starkly differed from the intellectual background of all other traditions of early China, including Confucianism. The author argues that this discourse is best analyzed through its emergence from the mythological imagination of early China, and that it was unified by a set of notions about the Dao that was shared by all of its participants. The author introduces certain categories from the Western religious and philosophical traditions in order to bring out the distinctive qualities constituting this discourse and to encourage its comparison with other religious and philosophical traditions.
A renowned Taoist scholar offers a conversational and modern-day translation of Lieh-tzu's masterwork, one of the most important texts in Taoism Lieh-tzu is a collection of stories and philosophical musings of a sage of the same name who lived around the fourth century BCE. Lieh-tzu's teachings range from the origin and purpose of life, the Taoist view of reality, and the nature of enlightenment to the training of the body and mind, communication, and the importance of personal freedom. This distinctive translation presents Lieh-tzu as a friendly, intimate companion speaking directly to the reader in a contemporary voice about matters relevant to our everyday lives.
Using newly discovered and excavated texts, Constance A. Cook and Xinhui Luo systematically explore material culture, inscriptions, transmitted texts, and genealogies from BCE China to reconstruct the role of women in social reproduction in the ancient Chinese world. Applying paleographical, linguistic, and historical analyses, Cook and Luo discuss fertility rituals, birthing experiences, divine conceptions, divine births, and the overall influence of gendered supernatural agencies on the experience and outcome of birth. They unpack a cultural paradigm in which birth is not only a philosophical symbol of eternal return and renewal but also an abiding religious and social focus for lineage continuity. They also suggest that some of the mythical founder heroes traditionally assumed to be male may in fact have had female identities. Students of ancient history, particularly Chinese history, will find this book an essential complement to traditional historical narratives, while the exploration of ancient religious texts, many unknown in the West, provides a unique perspective into the study of the formation of mythology and the role of birthing in early religion.
Leading scholars examine religious and philosophical dimensions of the Chinese classic known as the Daodejing or Laozi.
In the first study of its kind about the role played by intimate memory in the mourning literature of late imperial China, Martin W. Huang focuses on the question of how men mourned and wrote about women to whom they were closely related. Drawing upon memoirs, epitaphs, biographies, litanies, and elegiac poems, Huang explores issues such as how intimacy shaped the ways in which bereaved male authors conceived of womanhood and how such conceptualizations were inevitably also acts of self-reflection about themselves as men. Their memorial writings reveal complicated self-images as husbands, brothers, sons, and educated Confucian males, while their representations of women are much more complex and diverse than the representations we find in more public genres such as Confucian female exemplar biographies.
An anthology of English translations of primary texts of the Quanzhen (Complete Perfection) school of Daoism.
In The Contemplative Foundations of Classical Daoism, Harold D. Roth explores the origins and nature of the Daoist tradition, arguing that its creators and innovators were not abstract philosophers but, rather, mystics engaged in self-exploration and self-cultivation, which in turn provided the insights embodied in such famed works as the Daodejing and Zhuangzi. In this compilation of essays and chapters representing nearly thirty years of scholarship, Roth examines the historical and intellectual origins of Daoism and demonstrates how this distinctive philosophy emerged directly from practices that were essentially contemplative in nature. In the first part of the book, Roth applies text-critical methods to derive the hidden contemplative dimensions of classical Daoism. In the second part, he applies a "contemplative hermeneutic" to explore the relationship between contemplative practices and classical Daoist philosophy and, in so doing, brings early Daoist writings into conversation with contemporary contemplative studies. To this he adds an introduction in which he reflects on the arc and influence on the field of early Chinese thought of this rich vein of scholarship and an afterword in which he applies both interpretive methods to the vexing question of the authorship of the Inner Chapters of the Zhuangzi. The Contemplative Foundations of Classical Daoism brings to fruition the cumulative investigations and observations of a leading figure in the emerging field of contemplative studies as they pertain to a core component of early Chinese thought.
Explores the cosmological and metaphysical thought in the Zhuangzi from the perspective of nothingness. Zhuangzi and the Becoming of Nothingness offers a radical rereading of the Daoist classic Zhuangzi by bringing to light the role of nothingness in grounding the cosmological and metaphysical aspects of its thought. Through a careful analysis of the text and its appended commentaries, David Chai reveals not only how nothingness physically enriches the myriad things of the world, but also why the Zhuangzi prefers nothingness over being as a means to expound the authentic way of Dao. Chai weaves together Dao, nothingness, and being in order to reassess the nature and significance of Daoist philosophy, both within its own historical milieu and for modern readers interested in applying the principles of Daoism to their own lived experiences. Chai concludes that nothingness is neither a nihilistic force nor an existential threat; instead, it is a vital component of Dao’s creative power and the life-praxis of the sage. “Chai provides an elaborate philosophical meontological interpretation of the ontology/cosmology found in the Zhuangzi and the implications for existential practice. It’s a close, careful, but in many respects quite original reading of the classic that contributes significantly to the field of philosophical Daoist studies.” — Geir Sigurðsson, author of Confucian Propriety and Ritual Learning: A Philosophical Interpretation