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
Georg Wilhelm Friedrich Hegel13
nemecký filozof
Herbert Spencer8
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Aristoteles164
klasický grécky filozof, žiak Plata a zakladateľ západnej...Citáty 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
„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."
„Now I do not know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly, dreaming I am a man.“
— Zhuangzi
Context: Once upon a time, I, Chuang Chou, dreamt I was a butterfly, fluttering hither and thither, to all intents and purposes a butterfly. I was conscious only of my happiness as a butterfly, unaware that I was Chou. Soon I awaked, and there I was, veritably myself again. Now I do not know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly, dreaming I am a man. Between a man and a butterfly there is necessarily a distinction. The transition is called the transformation of material things.
As translated by Lin Yutang
Alternative translations
Once upon a time, I, Chuang Chou, dreamt I was a butterfly, fluttering hither and thither, a veritable butterfly, enjoying itself to the full of its bent, and not knowing it was Chuang Chou. Suddenly I awoke, and came to myself, the veritable Chuang Chou. Now I do not know whether it was then I dreamt I was a butterfly, or whether I am now a butterfly dreaming I am a man. Between me and the butterfly there must be a difference. This is an instance of transformation.
As translated by James Legge, and quoted in The Three Religions of China: Lectures Delivered at Oxford (1913) by William Edward Soothill, p. 75
Once Zhuang Zhou dreamed he was a butterfly, a fluttering butterfly. What fun he had, doing as he pleased! He did not know he was Zhou. Suddenly he woke up and found himself to be Zhou. He did not know whether Zhou had dreamed he was a butterfly or a butterfly had dreamed he was Zhou. Between Zhou and the butterfly there must be some distinction. This is what is meant by the transformation of things.
One night, Zhuangzi dreamed of being a butterfly — a happy butterfly, showing off and doing things as he pleased, unaware of being Zhuangzi. Suddenly he awoke, drowsily, Zhuangzi again. And he could not tell whether it was Zhuangzi who had dreamt the butterfly or the butterfly dreaming Zhuangzi. But there must be some difference between them! This is called 'the transformation of things'.
Once upon a time, Chuang Chou dreamed that he was a butterfly, a butterfly flitting about happily enjoying himself. He didn’t know that he was Chou. Suddenly he awoke and was palpably Chou. He didn’t know whether he were Chou who had dreamed of being a butterfly, or a butterfly who was dreaming that he was Chou.
