Čuang-c' citátov
Čuang-c'
Dátum narodenia: 369 pred n. l.
Dátum úmrtia: 286 pred n. l.
Ďalšie mená:Dschuang Dsi
Čuang-c’ bol čínsky filozof.
Bol najvýznamnejším zástancom a propagátorom taoizmu, ktorý v oblasti ontológie vychádzal z rovnakých názorov ako Lao-c’. Čuang-c' však na rozdiel od Lao-c'a neuznáva možnosť prirodzeného usporiadania spoločnosti na základe neustáleho poznávania taa myslením. Čuang-c' individualizuje poznanie taa až do tej miery, že mu ide o subjektívne oddanie sa okolitému dianiu, avšak pri nezaujatosti a bez emócií: ide mu o proces zabúdania , ktorý postupuje od zabúdania rozdielov správneho a nesprávneho až k absolútnemu zabudnutiu celého tohto procesu. Vyvrcholením je vedenie, ktoré prestáva byť vedením.
Majster Čuang sa považuje za najpoetickejšieho zo všetkých čínskych filozofov. Stal sa filozofom maliarov a básnikov.
Podobní autori
Sókratés67
klasický grécky filozof z Atén
Georg Wilhelm Friedrich Hegel13
nemecký filozof
Platón66
klasický grécky filozof
Herbert Spencer8
anglický filozof, biológ, sociológ a prominentný klasický l…
Immanuel Kant46
nemecký filozofCitáty Čuang-c'
„Dokonalý človek používa svoje srdce ako zrkadlo. Nejde za vecami, ani im nejde v ústrety: zrkadlí ich, ale nedrží ich. Preto môže prekonať svet a zostať nezranený. Nie je otrokom svojej slávy, nemá pánov, neženie sa za činnosťou, neženie sa za pozvaním. Všíma si aj toho najmenšieho, a predsa je nevyčerpateľný, nakoľko je nad svojim ja.“
— Čuang-c'
„Šľachetný človek používa svoje srdce ako zrkadlo. Nenaháňa sa za vecami, ani veci nenaháňajú jeho. Odzrkadľuje ich, ale nelipne na nich. Tak môže prekonať svet. Tak nebude zranený. Nerobí zo seba otroka slávy, nekuje žiadne plány. Nekoná zo ziskuchtivosti, nesnaží sa dosiahnuť uznanie. Vidí aj to najmenšie a je nesmierny a mimo samého seba. Berie všetko, čo nebesá dávajú a zostáva skromný. Je pokorný.“
— Čuang-c'
„Čuang-ď raz mal sen, že je motýľ, poletujúci z kvetu na kvet, voľný a šťastný, ktorý nevedel nič o tom, kto je Čuang-ď. Zrazu sa prebudil a bol znova a v skutočnosti Čuang-c". Teraz neviem, či Čuang-ď sníval o tom, že je motýľ, alebo či motýľ sníval o tom, že je Čuang-ď, hoci sú rozdiely medzi Ču-ang-ď a motýľom. Tak je to s premenou vecí.“
— Čuang-c'
„If a man, having lashed two hulls together, is crossing a river, and an empty boat happens along and bumps into him, no matter how hot-tempered the man may be, he will not get angry. But if there should be someone in the other boat, then he will shout out to haul this way or veer that. If his first shout is unheeded, he will shout again, and if that is not heard, he will shout a third time, this time with a torrent of curses following. In the first instance, he wasn't angry; now in the second he is. Earlier he faced emptiness, now he faces occupancy. If a man could succeed in making himself empty, and in that way wander through the world, then who could do him harm?“
— Zhuangzi
„How do I know that enjoying life is not a delusion? How do I know that in hating death we are not like people who got lost in early childhood and do not know the way home?“
— Zhuangzi
Context: How do I know that enjoying life is not a delusion? How do I know that in hating death we are not like people who got lost in early childhood and do not know the way home? Lady Li was the child of a border guard in Ai. When first captured by the state of Jin, she wept so much her clothes were soaked. But after she entered the palace, shared the king's bed, and dined on the finest meats, she regretted her tears. How do I know that the dead do not regret their previous longing for life? One who dreams of drinking wine may in the morning weep; one who dreams weeping may in the morning go out to hunt. During our dreams we do not know we are dreaming. We may even dream of interpreting a dream. Only on waking do we know it was a dream. Only after the great awakening will we realize that this is the great dream. And yet fools think they are awake, presuming to know that they are rulers or herdsmen. How dense! You and Confucius are both dreaming, and I who say you are a dream am also a dream. Such is my tale. It will probably be called preposterous, but after ten thousand generations there may be a great sage who will be able to explain it, a trivial interval equivalent to the passage from morning to night.
„You and Confucius are both dreaming, and I who say you are a dream am also a dream. Such is my tale. It will probably be called preposterous, but after ten thousand generations there may be a great sage who will be able to explain it, a trivial interval equivalent to the passage from morning to night.“
— Zhuangzi
Context: How do I know that enjoying life is not a delusion? How do I know that in hating death we are not like people who got lost in early childhood and do not know the way home? Lady Li was the child of a border guard in Ai. When first captured by the state of Jin, she wept so much her clothes were soaked. But after she entered the palace, shared the king's bed, and dined on the finest meats, she regretted her tears. How do I know that the dead do not regret their previous longing for life? One who dreams of drinking wine may in the morning weep; one who dreams weeping may in the morning go out to hunt. During our dreams we do not know we are dreaming. We may even dream of interpreting a dream. Only on waking do we know it was a dream. Only after the great awakening will we realize that this is the great dream. And yet fools think they are awake, presuming to know that they are rulers or herdsmen. How dense! You and Confucius are both dreaming, and I who say you are a dream am also a dream. Such is my tale. It will probably be called preposterous, but after ten thousand generations there may be a great sage who will be able to explain it, a trivial interval equivalent to the passage from morning to night.
