Chinese Philosophy 4 0 2

#14 University of Santo Tomas Faculty of Arts and Letters Major in Philosophy “Chuang-Tzu’s “Dream of the Butterfly” On the Notion of Enlightenment” In partial fulfilment for The requirements for ASN 701: Chinese Philosophy Author: Arvin Joshua S. Diaz ASN 701: Chinese Philosophy Instructor: Dr. Alfredo P. Co, M.A., Ph.D. October 10, 2016 Thesis Statement: “Zhuang-Tzu’s notion of “Enlightenment” as knowledge of presence in the midst of non-presence.” Outline Introduction: Idea of the “Dao” in Chuang-Tzu’s thought Body Part 1: Main Philosophies of Chuang-Tzu Part 2: Chuang-Tzu’s Story of the Butterfly Part 3: The Story of a Butterfly on the notion of “Enlightenment” Conclusion Introduction: Idea of the “Dao” in Chuang-Tzu’s thought The idea of the Absolute permeates every cultures and regions of this world. People tend to think that this kind of “Absolute” is one that explains the grand narrative of reality. We can call this by many names and it depends upon the culture which we belong. Some things we should consider in this paper is how to find the “Absolute” and how can it be attained. This “Absolute” some would say is the one who beginning and end of all things. Lao Tzu and Zhuang Zi would describe it differently from the Western lexicon later in this introductory part of this paper. Taoism entered into three phases in history of Ancient Chinese Philosophy. First was Yang-Chu, second was Lao Tzu and the Third is Zhuang Zi. They are known for their contribution for Taoist school of thought. This school is one of the strongest rival against Confucianism as what Confucius had said in his “Analects” as “yin che”, or “those who obscure themselves.” (XIV, 39.) (Yu-Lan 1948) But the Taoists consider themselves more than the reclusive individuals. They were those “individuals” which retain their personal purity as a backlash against the aristocracy of Confucian school of thought. It was Lao Tzu who gives ‘Tao” as a concept of “Absolute” if we should use the Western lexicon. Thinkers of School of Names gave importance to the study of names were they could give names to the reality. What is actual for these “philosophers” were they could give everything what they saw in reality in terms of names. In contrast with that Lao Tzu gave the idea of “Unnamable”. He said: “The Tao that can be comprised in words is not the eternal Tao; the name can be named is not abiding name.” Lao Tzu, “Tao Te Ching”, poem 1 (Ames 2003) Words cannot expressed the “Tao” because it is unnameable which is similar to the Neo Platonists concept of “The One” as nameless. Zhuang Zi in the final chapter of his book, “The World” gave an idea of the “Tao” from Lao Tzu’s perspective. He expounded it by explaining it that from the “Tao” comes “Tai” and it is also the “Tao” itself. But since what is appearing is that changes but the “Tao” which is the principle of reality cannot change. With expounding Lao Tzu’s thought, he had said that the “Tao” is related to our nature as beings. Like Lao Tzu’s thought this principle is the beginning of all things. From these “Tao” came the ‘Te” after that which all things came into existence, then our natural ability is capable of being who we are. If the “Te” is exercised freely, then it is possible there is happiness. This is our internal nature. Following it would lead to happiness. Following what is of human whims and passions cause pain and evil. However, all things have different natures and abilities. One of the chapters of his book tells the story of two birds that have different size. Taking from these lines: “The duck’s legs are short, if it will lengthen them it will feel pain. The cranes legs are long, if we try to shorten them, the crane will feel grief.” (Chapter 8). Chuang-Tzu, Outer Chapter, pt. 1 The relationship of “Tao” to man as individuals is one of the main idea of Taoist school of thought. For those who belong to this school, the concept of “individuality” is much more important than the role of individual to the collective sphere (except in socio-political theories of Lao Tzu and Zhuang Zi). Body Part 1: Main Philosophies of Chuang-Tzu The Book of Zhuang Zi or “Chuang Tzu” contains seven inner chapters, fifteen outer chapters and eleven miscellaneous chapters (Haiming 2012).This book truly reveals its distastes towards the thought of Confucianism because it hinders man’s individual capacities and he values man’s free ability. His philosophy is classified into these ideas: Individual and social conventions Socio-political philosophy Idea of Relativism Freedom He was known for using poetry and fables to convey his philosophical messages and scholars considered him more of a mystic than a philosopher. He wishes that the simplicity of language would convey more meaning rather than giving his concepts of reality which will lead only to confusion. Individual and social conventions As part of criticism of the Confucian thought, he used his writing to convey to the people to free themselves from the social conventions. The story of Ken Chan Kung travelled to see Lao Tzu, he (Lao Tzu) replied who was with him; he look around and noticing it was none, prompting him that it implies the action that the individual must free itself from social bondage. Chuang Tzu, “The Complete Works of Chuang Tzu, trans. By Burton Watson” part XXIII He not only rejects conventions but also reject conventional value of words, employing them to mean the opposite of what he meant to demonstrate that it is meaningless to this kind of convention. Socio-political philosophy Every society needs an organized system of government in order that it will survive. This in turn produces uniformity and conformity and suppressed differences. For most of the Taoist thinkers this would result a problem. cf. Ibid. II Outer Chapters pt. 10, p. 106 This was a question that came from the story of seabird outside the capital of Lu when the Marquis gave the seabird too much eating meal: “Being differently constituted their likes and dislikes must necessarily differ. Therefore, the early sages did not make abilities and occupations uniform.” cf. Ibid. Part XVIII 6 cf. Ibid. II Miscellaneous Chapters, pt. 11 7 cf. Ibid. Outer Chapters, pt. 7 Uniformity of laws even it has a good and noble purposes produces the stifling of the individuality of a person. So he proposed the idea of governing is through non-government. This is from what he said through these words: “When people do not pollute their innate nature and set aside their Te, then is there need for the government of mankind?” (Chapter 11) Lao-Tzu had also advocated the non-government but with different reasons. The former emphasizes the principle “regressing the movement of the Tao.” The more one governs, he argues the less one achieves the designed result. Zhuang Zi emphasizes the distinction between what is of nature and what is of man. The more the former is overcome by the latter, the more will find unhappiness. Idea of Relativism The part 2 of Inner Chapters of the book of Zhuang Zi discusses the distinction among things are relative from the perspective of the “Tao.” Man’s different perspectives came from the idea of the differences what he had said concluding that “the heavens and the earth live together with me.” and “all things are continuous with me.” The natural differences are what make the world a “reality” and these distinctions cannot break even our differences. Things have their own natural ways of transforming and people should not force their intentions unto other things and events. Wen Haiming, “Chinese Philosophy”, pp. 50-51 Freedom Zhuang Zi said that the reason seabirds fly high is because they rely on something else. Both they are same but actually not. For him freedom is “no reliance” and depending on the capabilities of the self. To make it realize this are totally forget everything which he calls, “quiet sitting and forgetting.” One forgets the body and its senses and reaching to the state of no self or mind which is completely cognizant of what is happening cf. Ibid. III, p. 54. Part 2: Zhuang Zi’s Story of the Butterfly This is how Herbert A. Giles’ rendition of Zhuang Zi’s famous “Dream of the Butterfly, from the book of “Zhuang Zi: “Once upon a time, I Chuang-Tzu, dreamt I was a butterfly, fluttering hither and thither, to all intents and purposes as a butterfly. I was conscious only of following my fancies as a butterfly, and was unconscious of my individuality as a man. Suddenly, I awaked, and there I lay, myself again. Now I do not know whether I am now a butterfly, dreaming I am a man. Between a man and a butterfly there is necessarily a barrier. The transition is called “Metempyschosis.” (Giles 1889) There are many interpretations regarding this famous story of the dream of the butterfly. I will use two scholars of Sinology named: Wen Haiming and Hans Georg-Möller and also an ancient commentator of Zhuang Zi named Guo Xiang (AD 252-312). From his book “Chinese Philosophy”, Wen Haiming interprets the story that this fable portrays the changing continuity between our dreams and reality. Man’s ability to understand the world can only happen between external things and himself. From this point of view, , man is at the process between the reality and also his consciousness this is the original state of man’s consciousness. It has not fully developed into self-consciousness. It is by means we are part of the world. For him which is a transformative continuity. cf. Ibid. III p. 54 Hans-Georg Möller, a renowned scholar on Sinology from Germany wrote an article that critique’s Giles understanding of the story. 11Hans Georg-Möller, “Zhuangzi’s Dream of the Butterfly: A Daoist Interpretation” from “Philosophy East and West” vol. 4, No. 4 October 1999 pp. 439-450 (Hawai’i: University of Hawai’i Press) For Möller, Giles’ misinterpreted the story by implying the relativity of all distinctions. This also influenced most of the Western and Chinese scholars of this time viewed like what Giles’ viewed. This is more problematic. This must ask a question: “What is after all true?” His interpretation of Zhuang Zi story is the failure of language distinction between the West and East and uses the “I” in Zhuang Zi ‘s consciousness. Instead, Möller suggested us to read the Commentary of Guo Xiang which will introduce a more Taoist interpretation. Guo Xiang raises three counter-arguments on Giles’ misinterpretation. First, Zhuang Zi does not remember he dreamt as a butterfly when he woke up from his sleep. Both he and the butterfly are not aware whether they are real at the first place. The butterfly in the dream was not aware if he was asleep. His (Möller) understanding of the commentary implies he does not see the evidence he has doubted his dream. After waking up, it was only that he remembered who he was in his dream and begins to doubt as what Giles implied. For him (Guo Xiang), there is no continuous substance underlying the different stages of dreaming and being awake. Everything has its own time and is completely in accordance with its distinction. In other words, he did not remembered his dream and has doubted at all. Secondly, Guo Xiang made a parallel between the idea of dreaming and waking of Zhuang Zi. I said earlier that they did not become aware of their identity with each other. But both this two entities are authentic in the perspective of the “Tao” but they differ in a sense they have different identities. This can be implied also to both dreams and reality as both authentic. Lastly, The difference lies between the segments of process which is the basis for the equal authenticity of each segment. This, he means that the authenticity of each segment lies that this differences are not connected to each other. (Moller 1999) Part 3: The Story of a Butterfly on the notion of “Enlightenment” People from all walks of life would talk about “Enlightenment” as it fits that they find answers that bothers them. This in turn would radically change their way of life and its perspectives. Individuals would resort to any kind of enlightenment: It maybe mystical or non-mystical. This tendency would for the people, fill it to the uncertainties in life. In turn they would search for it. This will lead to doubt and reflection which sometimes lead to more questions that sometimes may or may not be answered. This in turn would lead to “Enlightenment.” This “Enlightenment” if it would be applied to mystical aspect, sense that God will grant them the light of “Truth” that will set them free from the shackles of ignorance. This kind of “Enlightenment” is very spiritual. Both religions of East and West have different notions of it. The “Enlightenment” that is not mystical is what we called the phase of “modernity” in the West. The rallying cry of the thinkers of 17th to 18th century is that “Reason should guide all”. This means that the reason must explain every human phenomena be it ethics or anything else. (Stumpf 1960) Zhuang Zi had also different notion of “Enlightenment” and which is not religious but not mystical, not rational but ideal. We should first divide the explanation of dream to mystical and metaphysical. The metaphysical aspect of his narration of his dream is the first thing why I would like to explain because some of his narratives tends to teach us what is “real.” Most of us thought that the message of this story is the impermanence of all the distinctions of this world and the continuous process of change. cf. Ibid. IV p. 440 But we have to connect the idea of “life” and “death.” In his dream, he did not know he is a butterfly and both of them are not aware of each other. They have proper placing in their own time. The dead does not know of the living and both the living does not know death because he is not yet in proper time. We cannot say both of them are inauthentic or one of them is inauthentic. The mystical aspect of this dream is the idea of “true knowledge” or “Enlightenment.” We should dismiss Giles’ interpretation of the story because he deals with the “structure of representation” rather than the “structure of presence.” cf. Ibid. IV pp. 446-448 In his dream, is that the butterfly knows only of itself. In that sense it did not know who was Zhuang Zi. In order to understand that, the Taoist viewed that the presence of dreaming and awake is substituted in the present segments which in turn would lead to the “totality of reality.” cf. Ibid. IV p. 444 They are both authentic in every kind of differences and have its authenticity in proper times and intentions. The role of non-presence is in the midst of present segments can be known if we should divide Zhuang Zi as one who narrates the story of his dream and the Zhuang Zi who is in the story. In his story, he had implied that he had lost his self-identification with the dreaming “Zhuang Zi”. Nevertheless, he had entered as non-present in the midst of the present awakened Zhuang Zi after the dream. The idea of “Enlightenment” for him is that he become aware of his non -presence in the midst of the present world. In this sense his “I” as what Western implies for the “Self” loses in the midst of the present world, yet will not attached to the present reality. cf. Ibid. IV p. 445 He had achieve this kind of “Enlightenment” is like a different passages of reality and he becomes part of it. This is what Guo Xiang states: “Since this is from the perspective of Zhuang Zi, there is talk of “awakening.” This is not necessarily to falsify the dream.” Both has its own segments at the same time real. Thus, by this great awakening he had achieved the “no-knowledge” of this “great awakening”. The “great awakening” awakens from both dreaming and being awake and enters non-presence in the midst of presence. cf. Ibid. IV p. 445 For the Taoist being “normal” present being, is to be best to be in such accord with one’s present form of existence rather than not having reflection of himself. (Moller 1999) This sense of present segment being will disappear if there is another segment. Zhuang Zi who narrates, the butterfly and also the awakened Zhuang Zi were now following in the different segments of reality. They are both normal in different way. This is similar to Lao Tzu that man must follow the “Tao.” Behold this is one of the translated excerpts from the commentary of Guo Xiang that is attaining the non-presence in the midst of presence: “One does not know whether a Zhou dreams and there is a butterfly, or whether the butterfly dreams when there is Zhou. The not-knowing of about a butterfly at this moment is not different from the not-knowing about a Zhuang Zhou during the time the time of the dream. Because at its own time everything is accord with its own intentions. Therefore it cannot be proven that there was not earlier a butterfly dreaming so that there is a Zhou there now. Insofar as it is possible in a dream to live through a whole century during a noontime nap, it cannot be proven that our present century is not a dreaming during a noontime nap. cf. Ibid. IV p.446-447 Conclusion Zhuang Zi’s philosophy is uniquely different from other schools of ancient Chinese philosophy. His is the idea of individual as free and conscious being. He values a lot of individual will’s capacity to rely on himself and accept the individual differences that we have. We have the idea of “Absolute” also included in this paper but in a sense different from the Judeo-Christian and Western view. But in this case the cross-cultural encounter with this idea nevertheless have common ground in finding for explanation of reality. The story of the dream of the Butterfly have been analysed that is different from Giles’ rendition by inquiry of the Taoist commentator Guo Xiang. We have now understand how did Zhuang Zi implies his philosophical message through his commentator. “Enlightenment” is one of the greatest phenomena that happens to all mankind because this invented new philosophical ideas, religious thought and other greatest inventions man has ever made. Zhuang Zi tells us that in the midst of our searching for truth we must also know that we live in this real world and must never attach to it. Awakening from both waking and dreaming the non-presence had entered into the midst of presence. Nevertheless, man must continue to seek for “truth” that will lead him towards his “Enlightenment.” Bibliography/References Ames, Roger T. Dao De Jing: Making this life significant: a Philosophical translation/ Roger T. Ames and David L. Hall. New York: Ballantine Books, 2003. Chuangtzu. The Complete Works of Chuang Tzu, translated by Burton Watson. London; New York: Columbia University Press, 1968. Co, Alfredo P. Across the Philosophical Silk Road, Vol. I "The Blooming of a Hundred Flowers: Philosophy of Ancient China". Manila : UST Publishing House, 2009. Giles, Herbert A. Chuang Tzu: Taoist Philosopher and Chinese Mystic 2nd Rev. London: Alien and Unwin, 1962, 1889. Haiming, Wen. Chinese Philosophy. New York: Cambridge University Press, 2012. Moller, Hans-George. "Zhuangzi's "Dream of the Butterfly"- A Daoist Interpretation." Philosophy East and West, October 4, 1999: 439-450. Stumpf, Samuel. Socrates to Sartre and Beyond: A History of Philosophy. New York: McGraw Hill Education Inc., 1960. Yu-Lan, Fung. A Short History of Chinese Philosophy. New York: The Free Press: A Division of Macmillan Publishing Co., Inc., 1948.