A sad fact is that the best known Chinese philosophers are often the least original and challenging. Confucius’ moralism is nice, but I find little in it that speaks to the modern reader. Lao Tzu is so mystical as to be either useless or profoundly banal. The great sage of ancient China was a man few today have ever even heard of, much less read, but he offers both philosophical insight and literary beauty.
Chuang Tzu, whose writings are known by their author’s name, was a philosopher later grouped into the Taoist school. (Lao Tzu is usually recognized as the first and most influential Taoist.) Broadly speaking, Taoists responded to the political chaos and violence of their times by declaring human striving futile and advocating “inaction” or wuwei.
Chuang Tzu’s concept of inaction is profoundly liberating. Rather than condemning action as such, he urges his followers to abandon calculation and dithering and follow their inner nature. In this way, he is essentially the antithesis of Hamlet in his “To be or not to be…” speech. A favored metaphor is the example of a skilled butcher. When faced with a difficult joint, an experienced butcher doesn’t calculate the position of the bones and the optimal cutting path, he simply cuts by instinct and succeeds.
Not that Chuang Tzu is just an exceptionally precocious hippie, urging us to follow our feelings. He expresses wuwei as a stirring triumph of the individual over society and the state: “All the titles and stipends of the age are not enough to stir him [the sage] to exertion; all its penalties and censures are not enough to make him feel shame.” In a culture where disfigurement and death were common penalties for dissidents, this statement reflects considerable courage.
Chuang Tzu’s courage arose in part from his skepticism. He refused to believe that wealth was better than poverty, virtue better than vice, or life better than death. The last point is illustrated in this beautiful story:
Lady Li was the daughter of the border guard of Ai. When she was first taken captive and brought to the state of Chin, she wept until her tears drenched the collar of her robe. But later, when she went to live in the palace of the ruler, shared his couch with him, and ate the delicious meats of his table, she wondered why she had ever wept. How do I know that the dead do not wonder why they ever longed for life?
Chuang Tzu’s philosophy is refreshing, but the true joy of his work is the writing itself. Blurring the line between prose and poetry, Chuang Tzu uses a formidable array of literary powers to convey his ideas. Too often, mystical philosophy founders on its inability to communicate ideas that are fundamentally ineffable. Chuang Tzu avoids this trap. Even when his concepts are impossible to put directly into words, he uses a mixture of humor, mythology, imagined dialogues, and metaphors to lead the reader along. The combination of fun and intellectual discovery is rewarding and completely unique.
In a time when the demands of society are increasingly complex and burdensome, Chuang Tzu offers an unusual and valuable perspective on how important the things that seem so urgent really are. The fact that he writes brilliantly and beautifully only makes it more tragic that he’s not more widely read.