1. Chuang Tzu (Zhuang Zi) – 莊子 The book Chuang Tzu 7 Inner Chapters 內篇 7 Inner Chapters 內篇 15 Outer Chapters 外篇 15 Outer Chapters 外篇 11 Miscellaneous Chapters 雜篇 11 Miscellaneous Chapters 雜篇 Chuang Tzu (between 399-295 B.C.) (between 399-295 B.C.)

2. I. The Equality of All Things 齊物論 Metaphysics, epistemology, and way of life. Metaphysics, epistemology, and way of life. -- realizing that there is no distinction in reality -- because distinction is relative -- hence we should live without the bondage of distinctions.

3. Lose oneself = empty the formed mind. Why? Lose oneself = empty the formed mind. Why? -- “Formed mind” compared to the “music of heaven and earth”(p.181-2) -- Who not to have a formed mind? -- Stupid people have theirs too (p.182). There is no way of settling rights and wrongs, good and bad, real or not real (p.187, 189) -- Relativity of distinctions. This and that, birth and death, accepting and rejecting, production and reduction, …. (p.182-5)

4. Grasp the Axis of Tao Grasp the Axis of Tao -- The difference between Chuang Tzu and Plato and Descartes. Plato and Descartes – methodological skepticism, leading to rationalism, searching for absolute certainty. Chuang Tzu – skepticism leading to a way of life that transcends distinctions and arguments, identification of oneself with Nature. Chuang Tzu – skepticism leading to a way of life that transcends distinctions and arguments, identification of oneself with Nature. -- The similarity between Chuang Tzu and Plato/Descartes – neither sides take skepticism as the end. -- Chuang Tzu’s “Tong” 通 (184). Grasping the axis and respond with flexibility or “following two courses at the same time.”

5. Making senses of some obscure passages “To take a horse to show that a [white] horse is not a horse (as such) is not as good as to take a non-horse to show that a horse is not a horse” (p. 183) “To take a horse to show that a [white] horse is not a horse (as such) is not as good as to take a non-horse to show that a horse is not a horse” (p. 183) – Kung-sun Lung 公孫龍 “a white horse is not a horse 白馬非馬 ”p.235 – Kung-sun Lung 公孫龍 “a white horse is not a horse 白馬非馬 ”p.235 – Argument one – “horse” denotes the form and “white” denotes the color. What denotes the color does not denote the form. – Argument one – “horse” denotes the form and “white” denotes the color. What denotes the color does not denote the form. – Argument two – Ask for a horse, and either a yellow or a black one may answer. Ask for a white horse, and neither the yellow horse nor the black one may answer. – Argument two – Ask for a horse, and either a yellow or a black one may answer. Ask for a white horse, and neither the yellow horse nor the black one may answer. – Chuang Tzu – Jump out of “horse” (given mind) to see that everything in itself (the un-differentiated nature) is the same. – Chuang Tzu – Jump out of “horse” (given mind) to see that everything in itself (the un-differentiated nature) is the same.

6. Beginning of the universe (p.185) Beginning of the universe (p.185) There is nothing in the world greater than the tip of a hair … 天下莫大于秋豪之末，而 大山为小；莫寿于殇子，而彭祖为夭。天地 与我并生，而万物与我为一。 (p.186) – example “ the power of ten ” There is nothing in the world greater than the tip of a hair … 天下莫大于秋豪之末，而 大山为小；莫寿于殇子，而彭祖为夭。天地 与我并生，而万物与我为一。 (p.186) – example “ the power of ten ”

7. II. The Great Teacher 大宗師 The Distinction between Human and Nature The Distinction between Human and Nature -- Instead of drawing a metaphysical line between the two, he shows how a pure man lives.

8. The Pure Man 真人 The Pure Man 真人 -- 不逆寡，不雄成，不謨士 ( 謀事 ). -- 不逆寡，不雄成，不謨士 ( 謀事 ). -- 登高不慄，入水不濡，入火不熱. -- 登高不慄，入水不濡，入火不熱. -- 其寢不夢，其覺無憂，其食不甘，其息深深。 真人之息以踵，眾人之息以喉. -- 其寢不夢，其覺無憂，其食不甘，其息深深。 真人之息以踵，眾人之息以喉. -- 不知說生，不知惡死. -- 不知說生，不知惡死. Taoist idea of freedom Taoist idea of freedom

9. Daily One-minute Paper Daily One-minute Paper 1. What is the big point you learned in class today? 2. What is the main, unanswered question you leave class with today? 2. What is the main, unanswered question you leave class with today?