Čuang-c' citáty
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. Wikipedia
Citáty 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'
„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'
„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'
„Flow with whatever may happen, and let your mind be free: Stay centered by accepting whatever you are doing. This is the ultimate.“
— Zhuangzi
Zdroj: Nan-Hua-Ch'en-Ching, or, the Treatise of the transcendent master from Nan-Hua
„Words are for meaning: when you've got the meaning, you can forget the words.“
— Zhuangzi
Originál: (zh_Hant) 荃者所以在魚，得魚而忘荃；蹄者所以在兔，得兔而忘蹄；言者所以在意，得意而忘言。吾安得忘言之人而與之言哉！
Varianta: "Where can I find a man who has forgotten words? He is the one I would like to talk to."
Kontext: 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?...
„Moreover, I have heard that those who are fond of praising men to their faces are also fond of damning them behind their backs.“
— Zhuangzi
Zdroj: The Complete Works of Chuang Tzu
„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
„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
Kontext: 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.
„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
Kontext: 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.
„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
Ch. 2 (tr. Burton Watson, 1964, p. 41)
Kontext: 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.
