Introduction and Notes for a Complete Translation of the Chuang Tzu

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Victor H. Mair, "Introduction and Notes for a Complete Translation of the Chuan~ TZU" 16. Sung (7). In the central part of north China. 17. Viet (7). In the south of China. During Chuang Tzu's time, the people living here were not yet Sinicized. 18. Fen River (7). In Shansi province. 19. Master Hui (7). A friend and favorite philosophical sparring partner of Chuang Tzu, Hui Tzu was an important figure in the School of Names. 20. Viet, Ngwa (8). In Modem Standard Mandarin, Ngwa is pronounced Wu and Viet is pronounced Yiieh. 21. defeated them (8). Because his men used the ointment to protect their hands from getting chapped in the cold, wet weather.
Chapter 2 Sino-Platonic Papers, 48 (September 1994) 1. Sir Motley (10). His name may alternatively indicate that he has a sternly disciplined personality . 2. mind (10). The word hsin means both "heart" and "mind." We may think of it as the heart-mind. 3. Yen (10). Yen was apparently the disciple's real name, Sir Wanderer his sobriquet. 4. something else (12). Heaven is not an external agency. Rather, it is innate within everything. 5. Her (13). The Chinese pronoun lacks gender. 6. Holy Yii (14). The third sage-king of high antiquity. 7. Way (15). Tao. The most etymologically precise equivalent in English is "track." 8. Confucians and Mohists (15). Two schools of philosophy from the Waning States period when Chuang Tzu lived. These are meant to stand for the whole gamut of contesting schools at that time. 9. nature (15). The word for "nature" in Chinese, in the sense of the natural world, is derived from that for "sky" or "heaven" (t'ien). Thus we could also say that the sage sees things in the light of heaven. In this translation "nature" is also sometimes used for the Chinese word hsing, meaning the character, personality, or disposition of an individual. 10. nonhorseness of a hose (16). These two paradoxes both derive from and are a critique of Master Kungsun Lung, who belonged to the School of Logicians. As originally formulated by the latter, they read as follows: "There is nothing that is not an index [of something else], but an index is not an index [of something else]" and "A white horse is not a horse." The word for "index" in the first paradox quite literally means "finger," as does the Latin root of the English word. As a verb, the same Chinese word means "to indicate" or "to point out." Thus the philosophical sense of "fingerness" in this passage is "indexicality . " 1 1. Hsi Shih (16). A fabled beauty of old. 12. commonality (16). The following two sentences appear somewhat garbled because they almost certainly are an old commentary that has crept into the text. 13. clansman Chao (17). Chao Wen, the most famous lutanist of antiquity. 14. Maestro K'uang (17). A famous music teacher of old.
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