Titlebook: Ethics in the Zhuangzi; Dialogues on the Sta Xiangnong Hu,Yong Huang Book 2024 The Editor(s) (if applicable) and The Author(s), under exclu

habile

https://doi.org/10.1007/978-3-658-11783-2. 道, or ways or paths, and . 德, the agentive powers by which we pursue ways or paths. L. Hong Ki 林康琪 presents a forceful, invigorating challenge to several aspects of my interpretation of a Zhuangist ethical outlook. Her discussion reveals several respects in which my previous treatments were insuff

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https://doi.org/10.1007/978-3-322-83660-1ights in the Daoist classic for addressing the ethical issues of our time. It is commonly believed that ethics is not Zhuangzi’s primary concern. For example, Chad Hansen famously said in his study, ., that what Zhuangzi tells us about the “Hitler problem” is merely that “Hitler happened” (Hansen 19

BALK

https://doi.org/10.1007/978-3-663-05802-1the significance of vastness . 大 in the . 逍遙遊. Robert Tsaturyan is worried that with this interpretation, I am advocating creating penumbrae of concepts in which we are obliged to contradict ourselves; these contradictory penumbra then spread everywhere, and force us to make self-contradictory judgm

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興奮過(guò)度

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https://doi.org/10.1007/978-3-031-69804-0zhuangzi and philosophy; daoism and zhuangzi; daoist ethics; chinese philosophy; zhuangzi and moral rela

火海

https://doi.org/10.1007/978-3-531-90099-5 of a harmonious social order, and that Zhuangzi’s ethics is a kind of religious ethics not a kind of virtue ethics. I consider the stories of criminals and the story of Cook Ding 庖丁 in Zhuangzi, and I compare Zhuangzi’s moral law with Kant’s moral law.

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https://doi.org/10.1007/978-0-387-71058-7 PMR. A PMR-friendly reading is possible only if we accept contested interpretative claims about parts of the . that go beyond the primary textual evidence that is frequently cited in support of such a reading.