Rezensionen
Yine de hoş kıssalar var. Bazılarına açıkçası kafam ermedi. Bizim menkıbelerde ne olup bittiği, böyle mutasavvıflar arası dilde anlatılsa bile, belli oluyor. Asyalıların artık sentakslarından mıdır, hikâyeleme geleneklerinden midir nedir, enikonu olay örgüsünü anlamadığım hikâyeler oldu. Fakat Zhuangzi'nin kelebek rüyası kıssası hoş. Yararsız olduğu için kesilmeyen ağaçların, yararlı oldukları için kesilen meyve ağaçlarına üstün tutulmaları da hoş. Bu mesel sanırım Özel'in -her yerden çıkıyor hâlâ- "Faydasız Yazılar"ının da başlığının oluşmasını sağlamıştı.
Biraz pozculuk yapıp, "Asya'nın irfan bağından süzülmüş..." diye başlayan cümleler kurabilirdim. Ama meh. Meşrep meselesi. Sanırım Zhuangzi merhum da bunu anlar, "Sen kendi cevvin kendi eflâkinde kendin tâir ol!" derdi, saygı içinde huzurundan ayrılırdım. Belki ayrılırken de Niyazi'nin "Yolları ne vâr ayrı ise hep sana âşık" mısraını mırıldanırdım. Ama romantize etmeyeceğim. Çünkü buluta dönüşüp uçtuğum animevari hayaller de kafamda belirmeye başladı ki bunları da sayıp dökmeye hiç gerek yok.
As far as the content of the Zhuangzi itself, it is absolutely awesome. Metaphors are full of deep contradictions that seem to call into question the differences between binaries. First story is about thousand mile bird who's name means "fish egg," and shows that distance and size are relative phenomena.
The chapter called "the equalizing assessment of things" finds the interdependence of "this" and "that" leading to the unity of opposites and also the breaking down of boundaries between the supposed boundary of outer world and inner world of experience. It's an incredibly satisfying book that I will probably read on and off for years to come. It's almost like the bible where you want to reread certain sections which become richer the more you do, but never read the whole thing through more than once.
> La base du Taoisme et la philosophie de vie chinoise sont indispensable pour lire ce livre. Les auteurs nous fait voyager dans la "perfection" de l'Être.
Exemple: "L'art d'entretenir le principal vital" expansion,accroissement, maîtrise. 108 pages denses qui se lis plusieurs fois.
—Danieljean (Babelio)
> Babelio : https://www.babelio.com/livres/Lafitte-Le-reve-du-papillon/152978 ; https://www.babelio.com/livres/Tchouang-tseu-Le-reve-du-papillon/352340
> Il est étonnant de constater que ce livre écrit il y a plus de 2.000 ans par un oriental, permet de mieux comprendre les passions qui se déchaînent sur la trame de nos vies quotidiennes.
—Danieljean (Babelio)
> The Emporer of the South Sea is known as Change. The Emperor of the North Sea is called Dramatic. The Emperor of the Centre is called Chaos. Change and Dramatic met every so often in the region of Chaos. Chaos always treated them kindly and virtuously. Change and Dramatic said, "Everyone has seven orifices so they can see, hear, eat and breathe. Chaos does not have these. Let us bore some holes into him." Each day they bored a hole into Chaos…, but on the seventh day Chaos died.
So many potential goodies packed into one story told in one paragraph.
> Babelio : https://www.babelio.com/livres/Tchouang-tseu-Aphorismes/508840
L’ouvrage a été élaboré à partir de deux anthologies du taoïsme écrites respectivement au 5e et 4e siècles avant J.-C., pour lesquelles furent prélevés « les passages les plus frais, les plus clairs et les plus profonds », accompagnés d’un libre commentaire explicatif. Notons tout de même que l’auteur ne lit pas le chinois, comme il le reconnaît avec honnêteté, et se repose sur les travaux d’autres chercheurs et traducteurs. Il a donc adapté les traductions, parfois assez librement, avec pour guide sa compréhension et la musique intérieure qui en émane.
« Cultiver le Tao est la meilleure approche de la sagesse... Le tao est la réalité telle qu’elle est, dont tu ne peux l’écarter ne serait-ce qu’un instant », que l’auteur commente avec pertinence : « La nature humaine n’a pas besoin d’être accomplie ; et nous n’avons pas besoin de cultiver ce qui est déjà parfait. Lorsque nous prenons conscience de cela, nous retournons à l’origine de toutes choses ». Mais c’est un lourd challenge que de commenter des textes rédigés par des êtres chez qui la beauté de l’éveil est manifeste, et si l’auteur y parvient parfois avec talent, l’on sent aussi parfois la distance entre certains commentaires et les textes commentés. Mais au-delà de cette remarque, l’ouvrage a le mérite de présenter une très belle sélection de textes très profonds, touchants, et pouvant nourrir longuement notre méditation. Synchronique Editions, 2010 - 171 p.
—3e millénaire, (97), Automne 2010
he must be regarded, in part, as an ancient predecessor of our modern western philosophical-satirical literature ... there are also many brilliant flashes of philosophical insight.
ZHUANG ZI
INTRODUCCIÓN
En la civilización china el papel desempeñado por la Filosofía
es equiparable al que, en otras civilizaciones, ha venido
desempeñando la religión hasta época reciente.
El libro de texto obligado de los niños chinos eran los Cuatro
Libros (Analectas, Mencio, El Gran Estudio y El Medio Dorado),
Biblia laica del confucianismo, y como catón, para
aprender los caracteres chinos, los pequeños escolares usaban el
llamado San zi jing ("Clásico en tres caracteres"), un texto confuciano
en frases de tres caracteres fáciles de guardar en la memoria.
Una especie de catecismo, sólo que sin ninguna mención
a un dios creador, ni a la idea de pecado, ni a la existencia de un
cielo o un infierno.
Hablando en general, hay que decir que la religión es un fenómeno
extraño a la mentalidad china. Cierto que el maniqueísmo, el
nestorianismo, el islam, el catolicismo, etc., ganaron en
diferentes épocas cierto número de adeptos, pero siempre fueron
una exigua minoría (salvo el islam en ciertas regiones). El mayor
arraigo lo ha tenido el budismo, llegado de la India allá por el siglo I,
pero que en realidad no es una religión, como ya es sabido.
El lugar de la religión lo ocupará en China el pensamiento
moral, basado en unos principios filosóficos determinados, y es
esa ausencia de condicionamientos por parte de la religión lo
que distingue a los sistemas filosóficos chinos de los sistemas
filosóficos de Occidente. De suerte que se podría afirmar que...
Según los bibliógrafos chinos, estos siete primeros capítulos son los únicos que pueden atribuirse al propio Zhuang Zi, siglo IV antes de Cristo.
Este libro está considerado, junto al Tao Te King, la obra fundamental del taoísmo, pero mientras que el texto atribuido a Lao Tse nos muestra la cara más poética y críptica del Tao, el Chung Tse ofrece al lector historias, anécdotas, cuentos, episodios y bromas que tienen como protagonista a este sorprendente y enigmático sabio taoísta. Esta obra se enfrenta a la lógica, juega con la filosofía, se contrapone a la seriedad confuciana y hace blanco de sus burlas a burócratas, funcionarios y eruditos. Radical y subversivo, inteligente y genial, este libro inmortal habla de la vida misma y del espíritu real que debe animar a toda persona que busque su desarrollo.
BREVES REFERENCIAS SOBRE LOS AUTORES:
Martin Palmer (nacido en 1953) es un sinólogo inglés, autor de diversos estudios sobre Zhuangzi y el I Ching, así como del libro Los sutras de Jesús, un ensayo divulgativo sobre la historia del cristianismo en China. Es director del International Consultancy on Religion, Education and Culture (ICOREC) y secretario general de la Alliance of Religions and Conservation (ARC).
De formación anglicana, Palmer estudió teología y ciencias religiosas en la Universidad de Cambridge. Es colaborador habitual de la BBC sobre temas religiosos e históricos, tanto en BBC Radio 3 y 4, BBC World Service y BBC TV, así como en programas como In Our Time, Thought for the Day, Nightwaves, y Songs of Praise. En los últimos años ha publicado algunos trabajos sobre la relación entre el cambio climático, la ecología y el cristianismo.
El presente volumen de la colección Aurum, Enseñanzas
taoístas, ofrece una cuidada selección de textos y anécdotas de
los principales sabios seguidores del Tao: Chuang Tse, Lie Tse y
Lao Tse.
De los dos primeros se han elegido diversos discursos y
enseñanzas, extraídos de sus obras principales, presentados por
temas previamente titulados. Se recogen así los puntos fundamen-
tales del pensamiento taoísta a través de bellos relatos, anécdotas y
sentencias de los grandes maestros.
Se completa este volumen con la edición íntegra del Tao Te
Ching, de Lao Tse. Obra básica y referencial, que ofrece al lector
una visión clara y directa de la filosofía del Tao.
Recensie(s)
Deel 1 van dit boek bestaat uit wat waarschijnlijk de oudste teksten zijn van Meester Zhuang en die dateren van ongeveer 300 jaar voor onze jaartelling. De twee andere delen van het boek zijn waarschijnlijk van latere datum en door zijn navolgers geschreven. Het eerste deel bestaat uit 'De innerlijke geschriften', het tweede uit 'De uiterlijke geschriften' en het derde uit 'De gemengde geschriften'. Een verzorgd uitgegeven boek: ruime druk, goed leesbaar en van vele vele noten voorzien. Die zijn prettig geplaatst, direct onder aan de pagina in een kleine letter. De inhoud is fascinerend: het taoisme wordt heel duidelijk toegelicht met behulp van vele verhalende voorbeelden. En als men de relatie legt naar onze huidige tijd, valt een enorm aantal overeenkomsten op: blijkbaar heeft de mens al duizenden jaren dezelfde vragen en problemen. De tao biedt zowel antwoorden als oplossingen en lijkt een zeer praktische levenswijze voor te staan. De vertaler en toelichter heeft een indrukwekkende klus geklaard waar hopelijk heel veel mensen inspiratie tot een mooier en wijzer leven uit zullen putten. Achterin een zoeklijst van onderwerpen op alfabetische volgorde.
> Critiques Libres : http://www.critiqueslibres.com/i.php/vcrit/34766
> LIRE POUR LE PLAISIR ET PLAISIR À LE LIRE. — Superbe ouvrage très bien traduit d'un des auteurs fondamentaux du Taoïsme ; la pertinence, l'humour et la profondeur de la pensée de Tchouang-Tseu restent d'actualité. Un livre facile et très agréable à lire. (Oribase)
—le 11 mars 2012 (Sur Amazon.fr) 5/5
The edition of the Zhuangzi translated by Brook Ziporyn has the whole of the Inner Chapter, traditionally ascribed to Zhuangzi, a selection of the Outer Chapters, and of particular note, a selection of commentaries on the Inner Chapters by noted, later commentators including Guo Xiang.
A deeply insightful and poetic work, it is always hard to capture the original in translation but Ziporyn does well - at times, though the translation seems "looser" than previous translations such as Graham's (which remains the most academic and thorough).
This is one of the most recent translations of the Zhuangzi and thus benefits from that. The most worthwhile aspect of this edition is, as previously mentioned, the additional commentaries and an interesting introduction.
Quotes:
On accepting fate:
“Tsu Yu fell ill, and Tsu Szu went to see him. Tsu Yu said, ‘Great is the maker of things that He should make me as deformed as this!’
His crooked spine was curled round like a hunchback; his five organs were upside down; his chin rested on his navel; his shoulders rose up above his head; his neckbone pointed to the sky. His body was sick, yet he was calm and carefree. He limped to the well and looked at his reflection and said ‘Ah! The Maker of Things has made me all crooked like this!’
‘Does this upset you?’ asked Tsu Szu.
‘No, why should it? If my left arm became a rooster, I would use it herald the dawn. If my right arm became a crossbow, I would shoot down a bird for roasting. If my buttocks became wheels and my spirits a horse, I would ride them. What need would I have for a wagon? For we were born because it was time, and we die in accordance with nature. If we are content with whatever happens and follow the flow, joy and sorrow cannot affect us. This is what the ancients called freedom from bondage. There are those who cannot free themselves because they are bound by material existence. But nothing can overcome heaven. That is the way it has always been. Why should I be upset?’”
On effortlessness:
“This was the true man of old. He stood straight and firm and did not waver. He was of humble mien but was not servile. He was independent but not stubborn, open to everything yet made no boast. He smiled as if pleased, and responded to things naturally. His radiance came from his inner light. He remained centered even in the company of others. He was broadminded as if he agreed with everyone, high-minded as if beyond influence, inward-minded as if he would like to withdraw from the world, and absent-minded as if unaware of what he was going to say. ... He acted effortlessly, yet people thought that he was trying very hard.”
On opinions:
“Great knowledge is all-encompassing; small knowledge is limited. Great words are inspiring; small words are chatter. When we are asleep, we are in touch with our souls. When we are awake, our senses open. We get involved with our activities and our minds are distracted. Sometimes we are hesitant, sometimes underhanded, and sometimes secretive. Little fears cause anxiety, and great fears cause panic. Our words fly off like arrows, as though we knew what was right and wrong. We cling to our own point of view, as though everything depended on it. And yet our opinions have no permanence: like autumn and winter, they gradually pass away. We are caught in the current and cannot return. We are tied up in knots like an old clogged drain; we are getting closer to death with no way to regain our youth. Joy and anger, sorrow and happiness, hope and fear, indecision and strength, humility and willfulness, enthusiasm and insolence, like music sounding from an empty reed or mushrooms rising from the warm dark earth, continually appear before us day and night. No one knows whence they come. Don’t worry about it! Let them be! How can we understand it all in one day?”
On the ‘true man’, interesting to compare this translation to the one in Merton’s book:
“But what is a true man? The true man of old did not mind being poor. He took no pride in his achievements. He made no plans. Thus, he could commit an error and not regret it. He could succeed without being proud. Thus, he could climb mountains without fear, enter water without getting wet, and pass through fire unscathed. This is the knowledge that leads to Tao.
The true man of old slept without dreaming and woke without anxiety. His food was plain, and his breath was deep. For the breath of the true man rose up from his heels while the breath of common men rises from their throats. When they are overcome, their words catch in their throats like vomit. As their lusts and desires deepen, their heavenly nature grows shallow.
The true man of old knew nothing about loving life or hating death. When he was born, he felt no elation. When he entered death, there was no sorrow. Carefree he went. Carefree he came. That was all. He did not seek his end. He accepted what he was given with delight, and when it was gone, he gave it no more thought. This is called not using the mind against Tao and not using man to help heaven. Such was the true man.”
And this one:
“Do not seek fame. Do not make plans. Do not be absorbed by activities. Do not think that you know. Be aware of all that is and dwell in the infinite. Wander where there is no path. Be all that heaven gave you, but act as though you have received nothing. Be empty, that is all.
The mind of a perfect man is like a mirror. It grasps nothing. It expects nothing. It reflects but does not hold. Therefore, the perfect man can act without effort.”
1 
gbill | 5 weitere Rezensionen | Nov 25, 2012 |
gbill | 5 weitere Rezensionen | Nov 25, 2012 | Chuang Tzu: The Inner Chapters is a collection of parables believed to have been written by the Taoist teacher Chuang Tzu during the 4th century BCE. This work, along with the Tao Te Ching of Lao Tzu, is considered to be the framework over which the philosophy of Taoism developed.
Parables tend to be enigmatic at the best of times and this collection, written not only centuries but millennia ago, is no exception. This isn't a work to be read once and then put aside. These stories will send you off down a path you didn't intend to follow and then bring you back where you started, with the story itself. I found reading this overview of Chuang Tzu from the Internet Encyclopedia of Philosophy, in conjunction with the text, to be very helpful.
This was my first time reading Chuang Tzu: The Inner Chapters and I still haven't tried the Outer Chapters or the Mixed Chapters. I'm sure I'll be coming back to these stories again, and probably coming away with something different each time.
1 aleahmarie | 5 weitere Rezensionen | Sep 23, 2011 |
aleahmarie | 5 weitere Rezensionen | Sep 23, 2011 | Diese Seite verwendet Cookies für unsere Dienste, zur Verbesserung unserer Leistungen, für Analytik und (falls Sie nicht eingeloggt sind) für Werbung. Indem Sie LibraryThing nutzen, erklären Sie dass Sie unsere Nutzungsbedingungen und Datenschutzrichtlinie gelesen und verstanden haben. Die Nutzung unserer Webseite und Dienste unterliegt diesen Richtlinien und Geschäftsbedingungen.
Yine de hoş kıssalar var. Bazılarına açıkçası kafam ermedi. Bizim menkıbelerde ne olup bittiği, böyle mutasavvıflar arası dilde anlatılsa bile, belli oluyor. Asyalıların artık sentakslarından mıdır, hikâyeleme geleneklerinden midir nedir, enikonu olay örgüsünü anlamadığım hikâyeler oldu. Fakat Zhuangzi'nin kelebek rüyası kıssası hoş. Yararsız olduğu için kesilmeyen ağaçların, yararlı oldukları için kesilen meyve ağaçlarına üstün tutulmaları da hoş. Bu mesel sanırım Özel'in -her yerden çıkıyor hâlâ- "Faydasız Yazılar"ının da başlığının oluşmasını sağlamıştı.
Biraz pozculuk yapıp, "Asya'nın irfan bağından süzülmüş..." diye başlayan cümleler kurabilirdim. Ama meh. Meşrep meselesi. Sanırım Zhuangzi merhum da bunu anlar, "Sen kendi cevvin kendi eflâkinde kendin tâir ol!" derdi, saygı içinde huzurundan ayrılırdım. Belki ayrılırken de Niyazi'nin "Yolları ne vâr ayrı ise hep sana âşık" mısraını mırıldanırdım. Ama romantize etmeyeceğim. Çünkü buluta dönüşüp uçtuğum animevari hayaller de kafamda belirmeye başladı ki bunları da sayıp dökmeye hiç gerek yok.