Čuang-c' citátov

 Čuang-c' fotka
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Čuang-c'

Dátum narodenia: 369 pred n. l.
Dátum úmrtia: 286 pred n. l.
Ďalšie mená:Dschuang Dsi

Reklama

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.

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Citáty Čuang-c'

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„Odmeny a tresty sú najnižšie formou vzdelávania.“

—  Čuang-c'

Original: Rewards and punishment is the lowest form of education.
Reklama
Reklama

„Whether you point to a little stalk or a great pillar, a leper or the beautiful Hsi-shih, things ribald and shady or things grotesque and strange, the Way makes them all into one.“

—  Zhuangzi
Context: Whether you point to a little stalk or a great pillar, a leper or the beautiful Hsi-shih, things ribald and shady or things grotesque and strange, the Way makes them all into one. Their dividedness is their completeness; their completeness is their impairment. No thing is either complete or impaired, but all are made into one again. Only the man of far-reaching vision knows how to make them into one. So he has no use [for categories], but relegates all to the constant. The constant is the useful; the useful is the passable; the passable is the successful; and with success, all is accomplished. He relies upon this alone, relies upon it and does not know he is doing so. This is called the Way. Ch. 2 (tr. Burton Watson, 1964, p. 41)

„How do I know that the dead do not regret their previous longing for life?“

—  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.

„Words are for meaning: when you've got the meaning, you can forget the words.“

—  Zhuangzi
Context: A trap is for fish: when you've got the fish, you can forget the trap. A snare is for rabbits: when you've got the rabbit, you can forget the snare. Words are for meaning: when you've got the meaning, you can forget the words. Where can I find someone who's forgotten words so I can have a word with him?... Variant: "Where can I find a man who has forgotten words? He is the one I would like to talk to."

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