The Relatively Happy Fish

Hansen, Chad

doi:10.1080/0955236032000174157

Cited by 14 publications

(4 citation statements)

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“…Chen (1977, p. 20) Hansen (2003), different because on his inferential reading of the dialogue, what happens is exactly what Zhuangzi expects, that is, Hui Shi takes the bait: Why is Hui Shi so clueless about the consequence of allowing A be interpreted as presupposing the subjective standard? [9] Hansen also recognizes that Hui Shi only presupposes the 'being the same species' standard when he challenges Zhuangzi's initial assertion about the fish happiness.…”

Section: Notesmentioning

confidence: 96%

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The Happy Fish of the Disputers

Han¹

2012

Asian Philosophy

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The happy fish episode from the outer chapters of the Zhuangzi poses enormous difficulty for interpreters. While it may appear to surprisingly resemble the dialectic in Western philosophy, any attempt to analyse it in terms of the patterns of inference familiar to the West is often frustrated by the ostensible queerness that defies such treatment. The following examination of the dialogue in the episode is intended to address the difficulty and to provide a reasoned explanation for both the surface resemblance and apparent queerness. I suggest that the dialogue becomes perfectly intelligible, if it is read against the backdrop of the disputations practiced in ancient China. My contention is that the real purpose of the dialogue is to expose the fundamental unreliability of the logic of the disputers by means of the logic itself.

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Section: Notesmentioning

confidence: 96%

“…[4] Apart from Hansen (2003), Chen (1977) and Cen (1977) also take Zhuangzi's reasoning as a reductio ad absurdum. Unlike Hansen, however, they maintain that reductio ad absurdum is also used by Hui Shi in his counter-attack on Zhuangzi's argument.…”

Section: Notesmentioning

confidence: 99%

The Happy Fish of the Disputers

Han¹

2012

Asian Philosophy

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“…Scholars usually approach the Fish Parable as an epistemological or logical problem. Or they treat it as a component in their interpretation of Zhuangzi or Chinese philosophy (see, e.g., Hansen 2003, Ames 1998, and Teng 2006). The parable may serve to reveal the limitations of language, logic, and knowledge in capturing the richness and complexity of our experiences.…”

Section: Zhuangzi's Fish Parablementioning

confidence: 99%

Toward a deeper appreciation of correlative thinking: A comparative analysis of Zhuangzi's Fish Parable andMerleau‐Ponty's philosophy of body

Zhu

2024

Metaphilosophy

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This paper argues that correlative thinking, a fundamental aspect of Chinese thought often distinguished from rational thinking, is rooted in our situated bodily experiences, constituting a unique mode of sensemaking. It performs a comparative analysis between Zhuangzi's Fish Parable and Merleau‐Ponty's philosophy of embodied perception, focusing on the self‐attunement in our embodied experience and Dao, which remains invisible but gradually reveals its presence as the parable unfolds. The paper illuminates the embodied nature of correlative thinking by exposing the intricate interplay between the self and others, as well as the self and its lived environment. This analysis underscores the reciprocal relationship between Dao and correlative thinking: Dao acts as the origin of correlative thinking, while correlative thinking, in turn, unveils the presence of Dao. This analysis could enrich our understanding of the interplay between the self, others, and the world they inhabit.

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“…e da natureza em geral. Essa interpretação foi criticamente discutida, resultando, ao contrário, na imagem de Chuang Tzu como um argumentador superior, dotado de clareza epistemológica maior do que a de seu interlocutor (HANSEN, 2010). Nessa interpretação, o mestre taoísta conduz o seu interlocutor a uma inconsistência, na medida em que a aceitação de seu pressuposto -o de que a única via de acesso legítimo ao conhecimento seria o do saber direto em primeira pessoa (somente sendo um peixe se pode saber da alegria dos peixes) -implica a impossibilidade de saber se alguém não sabe algo.…”

Section: A Hermenêutica Da Natureza E a Vidaunclassified

Heidegger: a vida como possibilidade e mistério

Reis

2012

Rev. Filos. Aurora

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O objetivo deste artigo é identificar uma estrutura fundamental, resultante da ontologia da vida orgânica esboçada por Heidegger nos Conceitos Fundamentais da Metafísica,que pode ser designada como “o mistério na vida”. Na primeira parte do texto destacoalguns elementos gerais da hermenêutica da vida. Na segunda, reconstruo a interpretação ontológica dos organismos animais que conduz ao conceito de aptidão, cuja determinação ontológica é que faz necessária a introdução de uma classe especial depossibilidade: o ser-possível como ser-apto. Na terceira parte, apresento a caracterização heideggeriana das aptidões como envolvimentos em comportamentos estruturados pela perturbação cativada (Benommenheit), ressaltando como a perturbação impedeque aos comportamentos possa ser atribuída a estrutura do algo enquanto algo, implicando que os organismos estão abertos a algo que não se lhes apresenta como aberto. Considerando a relacionalidade intrínseca aos organismos, essa limitação implica aimpossibilidade de determinar completamente a essência da vida. Portanto, argumento na última parte, a ontologia da vida elaborada por Heidegger não apenas exige um tipo especial de possibilidade para conceitualizar o ser apto orgânico, mas também resulta no reconhecimento de um mistério na vida.

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The Relatively Happy Fish

Cited by 14 publications

References 1 publication

The Happy Fish of the Disputers

The Happy Fish of the Disputers

Toward a deeper appreciation of correlative thinking: A comparative analysis of Zhuangzi's Fish Parable andMerleau‐Ponty's philosophy of body

Heidegger: a vida como possibilidade e mistério

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