Abstract
At a time of multiculturalism, a politically correct attitude toward the problem of philosophical pluralism will admit readily that there are as many possible types of philosophies as there are types of culture. In the West, the time of Hegel, who judges that Chinese philosophy remains at “the most elementary stage” of philosophical development, seems to be over. Yet to the question “does Chinese philosophy deserve the name of genuine philosophy?”, the debate seems to remain open. Since Aristotle has presented the origin of philosophy as the development from myth (mythos) to reason (logos), the yardstick of deciding whether Chinese philosophy is genuine philosophy has always been built upon the judgment in relation to the following question: whether Chinese philosophy has succeeded or not to construct a form of discourse which gives a foundational role to Reason? In other words, the judgment on the existence or non-existence of Chinese philosophy depends on the judgment on whether traditional Chinese culture has developed a philosophical rationalism in a more or less express form. It is well-known that Husserl has judged that it is simply a “mistake and a falsification of sense … to speak of Chinese philosophy.” (We shall return to this point later.) Such a position taking would be comprehensible for professional philosophers from the West or for those Chinese who, by cultural prejudice or by a sense of intellectual division of labour too narrowly defined, never seem interested in Chinese philosophy. Yet even someone like A. C. Graham, who has done so much to introduce Chinese philosophy to the Western intellectual audience and produced so many celebrated English translation of classical texts in the Chinese philosophical corpus, cannot escape himself from the overtly simplistic dichotomy of “rationalism and anti-rationalism” in his presentation of the picture of Ancient Chinese philosophy. Although Graham has taken the care to draw the distinction between anti-rationalism (taking Zhuangzi (also Romanized as Chuang-tzu) as the prime example for his insistence on spontaneity against reason) and irrationalism (taking Marquis de Sade, Nietzsche and Hitler as exemplars), his final judgement on the overall achievement of Chinese philosophy following such a yardstick will not reserve a great surprise for his readers. In fact according to Graham, “rationalism is no more than a brief episode in the Chinese tradition, and anti-rationalism is limited to philosophical Taoism and its descendant Ch’an Buddhism”. In short: there is something special in the Chinese tradition of philosophy, but frankly speaking, not much! Such would be Graham’s final verdict.
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Notes
- 1.
A first version of this chapter was presented to “Phenomenology As a Bridge Between Asia and the West”, International Conference on Phenomenology organized by the Center for Advanced Research in Phenomenology, Florida Atlantic University, May 7–10, 2002, Delray Beach, Florida.
- 2.
G.W.F. Hegel, Vorlesungen über die Geschichte der Philosophie I, Werke in zwanzig Bänden, Bd. 18 (Frankfurt am Main: Suhrkamp Verlag, 1971), p. 147; Hegel’s Lectures on the History of Philosophy, Vol. I, Eng. trans. E. S. Haldane (London: Routledge & Kegan Paul, 1955), p. 121.
- 3.
E. Husserl, Die Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie, Husserliana VI, ed. W. Biemel (The Hague: M. Nijhoff, 1954) (“Krisis” hereafter), p. 331; The Crisis of European Sciences and Transcendental Phenomenology, Eng. trans. D. Carr (Evanston: Northwestern University Press, 1970) (“Crisis” hereafter), p. 284.
- 4.
A. C. Graham’s English translations include: Chuang-tzŭ, The Seven Inner Chapters and Other Writings (London: George Allen & Unwin, 1981); The Book of Lieh-Tzu (London: Murray, 1962). His authored works include: Kung-sun Lung’s Essay on Meanings and Things (Hong Kong: University Press, 1955); Later Mohist Logic, Ethics and Science (Hong Kong: Chinese University Press, 1978); Disputers of the Tao: Philosophical Arguments in Ancient China (La Salle, Ill.: Open Court, 1989); Two Chinese Philosophers: The Metaphysics of the Brothers Cheng (La Salle, Ill.: Open Court, 1992).
- 5.
Cf. “Rationalism and Anti-Rationalism in Pre-Buddhist China”, in A. C. Graham, Unreason Within Reason. Essays on the Outskirts of Rationality (La Salle, Ill.: Open Court, 1992), pp. 97–119.
- 6.
A. C. Graham, Reason and Spontaneity (London & Dublin: Curzon Press, 1985), pp. 156–227.
- 7.
A. C. Graham, “Rationalism and Anti-Rationalism in Pre-Buddhist China”, op. cit., p. 109.
- 8.
Heidegger and Asian Thought, ed. Graham Parkes (Honolulu: University of Hawaii Press, 1987); Nietzsche and Asian Thought, ed. Graham Parkes (Chicago & London: University of Chicago Press, 1991).
- 9.
Reinhard May, Heidegger’s Hidden Sources. East Asian Influences on his Work, Eng. trans. Graham Parkes (London & New York: Routledge, 1996). The original German edition bears the title Ex oriente lux: Heideggers Werk unter ostasiatischem Einfluß (Stuttgart: Steiner Verlag Wiesbaden, 1989).
- 10.
These include: Lao-Tse, Dao Tê King: Aus dem Chinesischen übersetzt und kommentiert von Victor von Strauss (Leipzig, 1870); Laotse, Daote king: Das Buch des Alten vom Sinn und Leben, übersetzt und kommentiert von Richard Wilhelm (Jena, 1911); Dschuang Dsï. Das wahre Buch von südlichen Blütenland, übersetzt und kommentiert von Richard Wilhelm (Jena, 1912). There is also Buber’s selected German translation of Chuang-tzu, Reden und Gleichnisse des Tschuang-Tse, hrsg. und übersetzt von Martin Buber (Leipzig, 1910). Cf. R. May, Heidegger’s Hidden Sources, op. cit., p. 75.
- 11.
R. May, Ex oriente lux, op. cit., p. 44; Heidegger’s Hidden Sources, op. cit., pp. 27–28. IM = M. Heidegger, An Introduction to Metaphysics, Eng. trans. R. Mannheim (New York: Harper & Row, 1971); EM = M. Heidegger, Einführung in die Metaphysik (Frankfurt a. M.: V. Klostermann, 1953); QB = M. Heidegger, The Question of Being, Eng. trans. Jean T. Wilde & W. Kluback (New Haven: College & University Press, 1958); Wm = M. Heidegger, Wegmarken (Frankfurt a. M.: V. Klostermann, 1967); GA 9 = Heideggers Gesamtausgabe, Vol. 9 (Frankfurt a. M.: V. Klostermann, 1976); SLT = ‘Seminar in Le Thor’, in Seminare, Heideggers Gesamtausgabe, Vol. 15 (Frankfurt a. M.: V. Klostermann, 1986), pp. 326–371.
- 12.
R. May, Ex oriente lux, op. cit., pp. 44–45; Heidegger’s Hidden Sources, op. cit., p. 28.
- 13.
Cf. note 2.
- 14.
R. May, Ex oriente lux, op. cit., pp. 60–61; Heidegger’s Hidden Sources, op. cit., p. 40.
- 15.
M. Heidegger, Unterwegs zur Sprache (Pfullingen: Verlag G. Neske, 1959), pp. 258–259; On the Way to Language, Eng. trans. P. D. Hertz (New York: Harper & Row, 1971), pp. 127–8; R. May, Ex oriente lux, op. cit., pp. 61–62; Heidegger’s Hidden Sources, op. cit., pp. 40–41.
- 16.
R. May, Ex oriente lux, op. cit., p. 62; Heidegger’s Hidden Sources, op. cit., pp. 41–42.
- 17.
We consult the most easily available and reliable modern Chinese edition of Laozi’s Daodejing by 陳鼓應:《老子註釋及評介》,北京:中華書局,1984 (Chen Gou-Ying, Lao-tzu, annotations and commentaries, Beijing: Zhung-Hua Book Store, 1984), Ch. 25, p. 163. For the English version, we give the pagination of the scholarly translation by D. C. Lau, Tao Te Ching, bilingual edition (Hong Kong: The Chinese University Press, 1989 (1st edition 1982)). This edition, which contains both the Wang-Pi text and its translation as well as those of the Ma-wang-tui silk-texts, is a revised and enlarged edition of an earlier version published in 1963 in the Penguin Classics. It is a literal translation superior to most of other currently available English translations. For Chapter 25, cf. pp. 37–39. In most cases, we have modified D. C. Lau’s translation according our own judgement. We also consult the English translation given by Wing-Tsit Chan in his presentation of Laozi in “The Natural Way of Lao Tzu”, in Wing-Tsit Chan, A Source Book in Chinese Philosophy (Princeton: Princeton University Press, 1963), pp. 139–176.
- 18.
E. Husserl, Krisis, p. 18; Crisis, p. 273.
- 19.
E. Husserl, Krisis, p. 326; Crisis, p. 280.
- 20.
E. Husserl, Krisis, pp. 329–330; Crisis, p. 283.
- 21.
The present author has written an article under the uneasy consciousness aroused by the Eurocentrism of Husserl. Cf. Kwok-ying Lau, “Para-deconstruction: Preliminary Considerations for a Phenomenology of Interculturality”, in Phenomenology of Interculturality and Life-world, special issue of Phänomenologische Forschungen, ed. E.W. Orth & C.-F. Cheung (Freiburg/München: Verlag K. Alber, 1998), pp. 229–249 (cf., supra, Chap. 2). The discussion on Husserl’s Eurocentrism is found in Phenomenology of Interculturality and Life-world, pp. 233–237.
- 22.
E. Husserl, Krisis, § 19, pp. 83–84; Crisis, pp. 81–82.
- 23.
We will base our discussion on the traditional Wang Pi text. The Ma Wang Tui manuscripts, found in 1973, contain mostly stylistic variants. According to my colleague LIU Xiaogan, specialist in philosophical Daoism and author of an acclaimed book in Chinese on Laozi published in Taipei, 1997 (《老子》,劉笑敢著,台北:東大圖書,1997), these manuscripts do not bring about great difference in terms of interpretative significance.
- 24.
Chapter number and pagination refer to D. C. Lau’s translation of Tao Te Ching, op. cit.
- 25.
E. Husserl, Ideen zur einer reinen Phänomenologie und phänomenologische Philosophie, Zweites Buch, Phänomenologische Untersuchungen zur Konstitution, hrsg. Marly Biemel, Husserliana IV (The Hague: M. Nijhoff, 1954), p. 367; Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, Second Book, Studies in the Phenomenology of Constitution, Eng. tran. R. Rojcewicz and A. Schuwer (Dordrecht: Kluwer Academic Publisher, 1989), p. 377.
- 26.
Maurice Merleau-Ponty, Résumé des cours, Collège de France 1952–1960 (Paris: Gallimard, 1968), p. 94; Themes from the Lectures at the Collège de France 1952–1960, Eng. trans. J. O’Neill (Evanston: Northwestern University Press, 1970), p. 64, translation modified.
- 27.
Merleau-Ponty, Résumé des cours, p. 95; Themes from the Lectures at the Collège de France, pp. 65–66, translation slightly modified.
- 28.
Merleau-Ponty, Résumé des cours, p. 95; Themes from the Lectures at the Collège de France, p. 66, translation slightly modified.
- 29.
Merleau-Ponty, Résumé des cours, p. 94; Themes from the Lectures at the Collège de France, p. 65, translation slightly modified.
- 30.
Merleau-Ponty, Résumé des cours, p. 91; Themes from the Lectures at the Collège de France, p.62, translation slightly modified.
- 31.
Nautre in Being and Time is presented basically as instrumental being, which Heidegger names by the term “readiness-to-hand” (Zuhandenen), which is far from Nature in the primordial sense. One of Heidegger’s earliest students Karl Löwith has expressed his criticism of this lack in Being and Time: “In Sein und Zeit nature seems to me to disappear in the existential understanding of facticity and throwness.” However, “when nature is lacking … the totality of a being in its character as a being is mistaken, and it cannot be brought in supplementarily afterwards.” K. Löwith, “The Nature of Man and the World of Nature. For Heidegger’s 80th Birthday”, in Martin Heidegger in Europe and America, ed. Edward G. Ballard and Charles E. Scott (The Hague: M. Nijhoff, 1973), p. 39.
- 32.
Here we follow the Ma Wang Tui Manuscripts as the traditional version given by Wang Pi in the 4th phrase 「高下相傾」 (“the high and the low incline towards each other”) does not make sense.
- 33.
M. Merleau-Ponty, Le visible et l’invisible (Paris: Gallimard, 1964), p. 129; The Visible and the Invisible, Eng. trans. Alphonso Lingis (Evanston: Northwestern University Press, 1968), p. 94.
- 34.
Le visible et l’invisible, pp. 128–129; The Visible and the Invisible, pp. 93–94.
- 35.
Le visible et l’invisible, p. 129; The Visible and the Invisible, p. 94.
- 36.
Le visible et l’invisible, p. 125; The Visible and the Invisible, p. 91.
- 37.
Cf. M. Heidegger, “Das Ding”, in Vorträge und Aufsätze (Pfullingen: Neske, 1954), pp. 145–204; “The Thing”, in M. Heidegger, Poetry, Language and Thought, Eng. Trans. A. Hofstadter (New York: Harper & Row, 1971), pp. 163–186.
- 38.
Reported by Plato in Theaetetus, 152 a. Cf. F. M. Cornford, Plato’s Theory of Knowledge (London: Routledge & Kegan Paul, 1935), p. 31.
- 39.
G. Vattimo, The End of Modernity: Nihilism and Hermeneutics in Post-modern Culture, Eng. trans. J. R. Snyder (Cambridge: Polity Press, 1988).
- 40.
G. Vattimo, The Adventure of Difference. Philosophy after Nietzsche and Heidegger, Eng. trans. C. Blamires (Cambridge: Polity Press, 1993), p. 5.
- 41.
G. Vattimo, The Adventure of Difference, op. cit., pp. 5–6.
- 42.
The Zhou kingdom lasted nominally from 1046 BC to 256 BC, but the royal family held political and military control of China only till 771 BC, a period known as the Western Zhou.
- 43.
M. Merleau-Ponty, Signes (Paris: Gallimard, 1960), pp. 227; Signs, Eng. trans. R. C. McCleary (Evanston: Northwestern University Press, 1964), pp. 180.
- 44.
M. Merleau-Ponty, Signes, pp. 227–228; Signs, pp. 180–181.
- 45.
Husserl has written a series of five articles on cultural renewal in 1922–1923. Known as the Kaizo articles, these articles were originally written as contributions to the Japanese Journal The Kaizo. Of the five written articles, only the first one was published in German with Japanese translation and the second and the third essays were published in Japanese translation only. The German version of the whole series was published only in 1989 as “Fünf Aufsätze über Erneurung” in Husserlianna XXVII, Aufsätze und Vorträge (1922–1937), hrsg. Thomas Nenon und Hans Rainer Sepp (Dordrecht: Kluwer Academic Publisher).
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Lau, KY. (2016). To What Extent Can Phenomenology Do Justice to Chinese Philosophy? A Phenomenological Reading of Laozi. In: Phenomenology and Intercultural Understanding. Contributions To Phenomenology, vol 87. Springer, Cham. https://doi.org/10.1007/978-3-319-44764-3_3
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