Zhuangzi Argument Analysis

Arguments

1. Zhuangzi’s skeptical relativism justifies his anti-authoritarian stance, so he is an anarchist.

Attitude: for

Argument:

According to the historical records, Zhuangzi was addicted in nature scenes and the constant indulgence in lighthearted life made him sure that the highest-class government was more like an inaction government but not a hustle and bustle government. As he used to mention, the world "does not need governing; in fact it should not be governed," and, "Good order results spontaneously when things are let alone. " The words in Zhuangzi’s master pieces suggested that he didn’t relay on the government to administrate the human society and the best suggestion to the governor was “Let it be.” The famous anarcho-capitalist

His relativism even led him to doubt the basis of pragmatic arguments since this presupposed that life is good and death is bad. Zhuangzi’s argument was that a course of action preserves our lives. In the section of "The Great Happiness", Zhuangzi expressed pity to a skull he saw lying at the side of the road. Zhuangzi lamented that the skull was now dead, but the skull retorted, "How do you know it 's bad to be dead?" In this way, Zhuangzi 's philosophy is mildly skeptical, arguing that our life is limited and the amount of things to know is unlimited. To use the limited to pursue the unlimited, he said, was

He was a native of the State of Han and a former student of Xun Zi, synthesized the thoughts of the Legalist School of the pre-Qin period. His doctrines served as the theoretical basis for the State of Qin 's unification of China and the establishment of a feudal and autocratic empire. So that both Shang Yang and Han Feizi were the contributors of the state of Qin. The relationship between Shang Yang and Han Feizi wasn’t just forerunner and continuator, they were also teachers and students. Han Feizi adopted and developed a progressive social and historical view put forward by earlier legalists including Shang Yang, and further proposed his notions of social development and historical evolution. Han Feizi pointed out that "one does not have to follow ancient practices in order to govern" and "as conditions in the world change, different principles should be applied accordingly." He also held that the impetus of social development lies in the material foundation and inner conflicts of the society. The developments and changes towards ancient political theory made Han Feizi have a complete difference performance comparing with his pioneer, Shang