Čuang-c' citáty
Čuang-c'
Datum narození: 369 př. n. l.
Datum úmrtí: 286 př. n. l.
Další jména:Dschuang Dsi
„Mistr Čuang“. Patří společně s Lao-c'em k nejvýznamnějším představitelům filosofického taoismu. Žil ve státě Sung (dnešní provincie Che-nan) na přelomu čtvrtého a třetího století př. n. l. v období válčících států a tzv. sta filosofických škol.
Podobní autoři
Konfucius103
čínský učitel, editor, politik a filozof
Ezra Pound9
americký básník a kritik
Friedrich August von Hayek3
rakouský ekonom, nositel Nobelovy ceny, politolog a sociolog
Herbert Spencer10
anglický filozof, biolog, sociolog a prominentní klasický...
Archimedes4
řecký matematik, fyzik, inženýr, vynálezce a astronom
Muhai Tang1
čínský dirigentCitáty Čuang-c'
„Zdálo se Čuangovi, že je motýl, jenž poletuje kolem, motýl se cítil motýlem, nic mu nechybělo, nevěděl, že je Čuang. Náhle se probudil a ustrnul, je Čuang! A teď neví, zdálo se Čuangovi, že je motýl, nebo se zdá nyní motýlu, že je Čuang? Čuang nebo motýl, přece tu musí být nějaký rozdíl! A tomu se říká proměnlivost věcí!“
— Čuang-c'
Z knihy Mistr Zhuang: Sebrané spisy
„Dokonalý člověk užívá svého srdce jako zrcadla. Nejde za věcmi, ani jim nejde vstříc: zrcadlí je, ale nepodržuje jich. Proto může překonat svět a zůstat nezraněn. Není otrokem své slávy, nemá pánů, nežene se za činností, nežene se za pozváním. Všímá si i toho nejmenšího, a přece je nevyčerpatelný, neboť je nad svým já.“
— Čuang-c'
„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, 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
„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."
„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
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.
„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
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.
„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)
