MCLC: Fate of Zhuangzi review

[Denton, Kirk]

MCLC LIST
From: kirk (denton.2 at osu.edu)
Subject: Fate of Zhuangzi review
***************************************************

Source: SCMP (12/30/12):
http://www.scmp.com/lifestyle/books/article/1114415/book-review-fate-zhuang
zi-modern-china-liu-jianmei

Book review: 'The Fate of Zhuangzi in Modern China' by Liu Jianmei
By Chow Chung-yan

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The Fate of Zhuangzi in Modern China
by Liu Jianmei
Commercial Press (Shanghai)
====================================

 
Just as Confucius has been rehabilitated on the mainland, Zhuangzi - the
fourth-century BC poet-philosopher - is making a comeback in Chinese
culture.

Unlike the revival of Confucianism, which is fully backed by the
government, the rediscovery of Zhuangzi is less trumpeted and more
spontaneous. While Confucius emphasises social virtues, harmonious order
and hierarchy, Zhuangzi's works are far more existential and
transcendental. His thinking is individual rather than collective, and his
poetic writings have inspired generations of writers.

In many ways, Zhuangzi is an artist philosopher in the same vein as
Friedrich Nietzsche, deemed eccentric by the mainstream but loved by
writers and artists. For millennia, Confucius was an honoured and revered
sage, his teachings publicly embraced by emperors - who might not
necessarily believe in them. Many rulers read Laozi for his ideas on the
subtle interplay of opposite forces, although few would endorse his
teachings in public. Zhuangzi's stress on individualism and transcendental
freedom, however, made him a spiritual haven for intellectuals looking to
escape omnipresent collectivism.

The reception of Zhuangzi has taken a drastic turn over the past century,
his fate closely entwined with that of China. Ever since the Opium War,
China had suffered a series of humiliating defeat at the hands of foreign
powers. These calamities dealt not only financial and political death
blows to the Qing dynasty, but also shocked Chinese civilisation to its
core. Chinese intellectuals began to realise for the first time in history
that the civilisation they were so proud of was lagging behind foreign
powers they used to deem inferior.

The shock was so profound we can still feel its impact today. Following
the Qing dynasty's demise, many Chinese intellectuals attacked traditional
values and thinking - some advocated that only total westernisation could
save and rejuvenate the country.
Meanwhile, outside threats provided fertile ground for the growth of
nationalism - arguably the most powerful force in shaping China's destiny.

Such intellectual fermentation reached its climax during the May Fourth
Movement in 1919. Suddenly, Zhuangzi's preaching sounded irrelevant,
almost callous. Writer Lu Xun mercilessly criticised the philosopher, and
other writers such as Guo Moruo, who once held him in high esteem, later
publicly denounced him.

It was not until the 1980s that the Chinese rediscovered their love for
Zhuangzi as the mainland finally emerged from the mania of the Cultural
Revolution and embraced the open-door policy. Individualism, freedom and
transcendence beyond good and evil are back in vogue. Hence, Zhuangzi has
become popular again.

In her new book The Fate of Zhuangzi in Modern China, author Liu Jianmei
does a thorough job recounting the ebbs and flows of the poet-philosopher.
Liu, who teaches contemporary Chinese literature at the Hong Kong
University of Science and Technology, spent nearly 10 years writing her
book after conducting exhaustive research into Chinese classics and modern
Chinese literary works.

The book gives a historic overview of people's reception of the ancient
sage since the May Fourth Movement. In many ways, this epitomises the
rediscovery of individualism.

The book is structured around Liu's analysis of major modern Chinese
writers' takes on Zhuangzi. They include the founders of modern Chinese
literature Hu Shi and Lu Xun, as well as contemporary authors such as Liu
Xiaofeng, Han Shaogong and Gao Xingjian, who is perhaps Zhuangzi's most
kindred spirit in modern Chinese literature.

Readers interested in Zhuangzi will undoubtedly enjoy Liu's erudition on
the subject and her critical analysis of modern writers'
(mis)interpretations of the philosopher.

Most importantly, the book provides a historical context that enables
readers to understand why great masters such as Hu Shi would have such a
radical read of Zhuangzi: Hu compared the ancient sage's teaching to
Darwin's evolution theory. Indeed, every reading is a reconstruction and
our understanding of a subject is always influenced by the greater
historical and political environment we live in.

Liu writes in her preface that there will be an English version of this
book soon. With so many western readers taking an interest in Confucius
today, few truly read or understand Zhuangzi. His influence on Chinese
culture may be more subtle, but it is no less important.