New Brunswick, New Jersey: Transaction Publishers. Albany, NY: State University of New York Press. “Guru or Skeptic? Relativistic Skepticism in the Zhuangzi.” In Hiding the World in the World: Uneven Discourses on the Zhuangzi. “A Tao of Tao in Chuang-Tzu.” In Experimental Essays on Chuang-Tzu.

“Reflections on Relativism: From Momentous Tautology to Seductive Contradiction. Disputers of the Tao: Philosophical Argument in Ancient China. “Z huang Zi and His Carving of the Confucian Ox.” Philosophy East and West 47: 521–553.ĭanto, Arthur. Oxford: Oxford University Press.Ĭook, Scott. “The Development of Nietzsche’s Later Position on Truth.” In Nietzsche. Chicago: University of Chicago Press.Ĭlark, Maudemarie. “Z huang Zi and Nietzsche: Plays of Perspective.” In Nietzsche and Asian Thought. “On the Question of Relativism in the Chuang-tzu.” Philosophy East and West 39: 13–26.īaghramian, Maria. Chuang-Tzu for Spiritual Transformation: An Analysis of the Inner Chapters. “Having Your Cake and Eating It, Too: Evaluation and Trans-Evaluation in C huang Tzu and Nietzsche.” Journal of Chinese Philosophy 13: 429–443. He utilizes shifts in perspective precisely in order to attain these superior perspectives, which constitute what he calls da zhi 大知, or “greater knowledge.” Whereas Nietzsche sees his perspectivism as methodologically continuous with the sciences, Zhuangzi’s “greater knowledge” has the goal of ensuring our survival and well-being in the everyday world.Īllinson, Robert E. I argue that while the Chinese thinker sees all knowledge as perspective-dependent, he thinks that some perspectives are broader and more accurate than others. In this essay, I attempt a structurally similar reinterpretation of Zhuangzi’s perspectivism. Recent scholarship on Nietzsche, however, has challenged the prevalent view that the philosopher holds (2) and (3), arguing instead that his perspectivism aims at attaining a greater level of objectivity. A perspectivist theory is usually taken to mean that (1) our knowledge of the world is inevitably shaped by our particular perspectives, (2) any one of these perspectives is as good as any other, and (3) any claims to objective or authoritative knowledge are consequently without ground.

Chuang tzu the inner chapters