Way of Achieving Relative Happiness
The first chapter of the Chuang-tzu, titled "The Happy Excursion, is a 168 THE THIRD PHASE OF TAOISM:CHUAN<; TZU
simple text, full of amusing stories. Their underlying idea is that there are varying degrees in the achievement of happiness. A free development of our natures may lead us to a relative kind of happiness; absolute happiness is achieved through higher underslanding of the nature of things.
To carry out the first of these requirements, the free development of our nature, we should have a full and free exercise of our natural ability. That ability is our Te, which comes directly from the Too. Regarding the Too and Te, Chuang Tzu has the same idea as Lao Tzu. For example, he says: At the great beginning there was Non-being. It had neither being nor name and was that from which came the One. When the One came into existence, there was the One but still no form. When things obtained that by which they came into existence, it was called the Te. (Ch. 12.) Thus our Te is what makes us what we are. We are happy when this Te or natural ability of ours is fully and freely exercised, that is, when our nature is fully and freely de-veloped.
In connection with this idea of free development, Chuang Tzu makes a contrasl between what is of nature and what is of man. "What is of nature," he says, "is internal. What is of man is external. ...That oxen and horses should have four feet is what is of nature. That a halter should be put on a horse's head, or a string through an ox's nose, is what is of man." (Ch. TJ.) Following what is of nature, he maintains, is the source of all happiness and goodness, while following whal is of man is the source of all pain and evil.
Things are different in their nature and their natural ability is also not the same. What they share in common, however, is that they are all equally happy when they have a full and free exercise of their natural ability. In "The Happy Excursion" a story is told of a very large and a small bird. The abilities of the two are entirely different. The one can fly thousands of miles, while the other can hardly reach from one tree to the next. Yet they are both happy when they each do whal they are able and like to do. Thus there is no absolute uniformity in the natures of things, nor is there any need for such uniformity. Another chapter of the Chuang-tzu tells us: The duck s legs are short, but if we try lo lengthen them, the duck will feel pain. The crane's legs are long, but if we try to shorten them, the crane will feel grief. There-fore we are not to amputate what is by nature long, nor to lengthen what is by nature short. (Ch. 8.)
Political and Social Philosophy
Such, however, is just what artificiality tries to do. The purpose of all laws, morals, institutions, and governments, is to establish uniformity and suppress difference. The motivation of the people who try to enforce this uniformity may be wholly admirable. When they find something that is good for them, they may be anxious to see that others have it also. This good in-tention of theirs, however, only makes the situation more tragic. In the
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Chuang-tzu there is a story which says: "Of old, when a seabird alighted outside the capital of Lu, the Marquis went out to receive it, gave it wine in the temple, and had the Chiu-shao music played to amuse it, and a bullock slaughtered to feed it. But the bird was dazed and too timid to eal or drink anything. In three days it was dead. This was treating the bird as one would treat oneself, not the bird as a bird....Water is life to fish but is death to man. Being differently constituted, their likes and dislikes must necessarily differ. Therefore the early sages did not make abilities and occupations uni-form." (Ch. 18.) When the Marquis treated the bird in a way which he con-sidered the most honorable, lie certainly had good intentions. Yet the result was just opposite to what he expected. This is whal happens when uniform codes of laws and morals are enforced by government and society upon the individual.
This is why Chuang Tzu violently opposes the idea of governing through the formal machinery of government, and maintains instead that the best way of governing is through non—government. He says: I have heard of letting mankind alone, but not of governing mankind. Letting alone springs from the fear that people will pollute their innate nature and set aside their Te. When people do not pollute their innate nature and set aside their Te, then is then! need for the government of mankind? ' (Ch. II.)
If one fails to leave people alone, and tries instead to rule them with laws and institutions, the process is like putting a halter around a horse s neck or a string through an ox s nose. It is also like lengthening the legs of the duck or shortening those of the crane. What is natural and spontaneous is changed into something artificial, which is called by Chuang Tzu "overcoming what is of nature by what is of man. (Ch. 17.) Its result can only lie misery and un-happiness.
Thus Chuang Tzu and Lao Tzu both advocate government through non-government, but for somewhat different reasons. Lao Tzu emphasizes his general principle that "reversing is the movement of the Too." The more one governs, he argues, the less one achieves the desired result. And Chuang Tzu emphasizes the distinction between what is of nature and what is of man. The more the former is overcome by the latter, the more there will be misery and unhappiness.
Thus far we have only seen Chuang Tzu's way of achieving relative hap-piness. Such relative happiness is achieved when one simply follows what is natural in oneself. This every man can do. The political and social philoso-phy of Chuang Tzu aimes at achieving precisely such relative happiness for every man. This and nothing more is the most that any political and social philosophy can hope to do.
Emotion and Reason
Relative happiness is relative because it has to depend upon something. It 171 THE THIRD PHASE OF TAOISM:CHUANG TZU
is true that one is happy when one has a full and free exercise of one s nat-ural ability. But there are many ways in which this exercise is obstructed. For instance, there is death which is the end of all human activities. There are diseases which handicap human activities. There is old age which gives man the same trouble. So it is not without reason that the Buddhists consider these as three of the four human miseries, the fourth, according to them, be-ing life itself. Hence, happiness which depends upon the full and free exer-cise of one's natural ability is a limited and therefore relative happiness.
In the Chuang-tzu there are many discussions about the greatest of all disasters that can befall man, death. Fear of death and anxiety about its coming are among the principal sources of human unhappiness. Such fear and anxiety, however, may be diminished if we have a proper understanding of the nature of things. In the Chuang—tzu there is a story about the death of Lao Tzu. When Lao Tzu died, his friend Chin Shih, who had come after the death, criticized the violent lamentations of the other mourners, saying: "This is to violate the principle of nature and to increase the emotion of man, for-getting what we have received Lfrom nature J. These were called by the an-cients the penalty of violating the principle of nature. When the Master came, it was because he had the occasion to be born. When he went, he sim-ply followed the natural course. Those who are quiet at the proper occasion and follow the natural course, cannot be affected by sorrow or joy. They were considered by the ancients as the men of the gods, who were released from bondage." (Ch. 3-)
To the extent that the other mourners felt sorrow, to that extent they suf-fered. Their suffering was the "penalty of violating the principle of nature. The mental torture inflicted upon man by his emotions is sometimes just as severe as any physical punishment. But by the use of understanding, man can reduce his emotions. For example, a man of understanding will not be angry when rain prevents him from going out, but a child often will. The rea-son is that the man possesses greater understanding, with the result that he suffers less disappointment or exasperation than the child who docs get an-gry. As Spinoza has said: "In so far as the mind understands all things are necessary, so far has it greater power over the effects, or suffers less from them. (Ethics, Pt. 5, Prop. VI.) Such, in the words of the Taoists, is to dis-perse emotion with reason."
A story about Chuang Tzu himself well illustrates this point. It is said that when Chuang Tzu's wife died, his friend Hui Shih went to condole. To his amazement he found Chuang Tzu sitting on the ground, singing, and on ask-ing him how he could be so unkind to his wife, was told by Chuang Tzu: "When she had just died, I could not help being affected. Soon, however, I examined the matter from the very beginning. At the very beginning, she was not living, having no form, nor even substance. But somehow or other there was then her substance, then her form, and then her life. Now by a further change, she has died. The whole process is like the sequence of the four
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seasons, spring, summer, autumn, and winter. While she is thus lying in the great mansion of the universe, for me to go about weeping and wailing would be to proclaim myself ignorant of the natural laws. Therefore I stop." (Chuang—tzu, ch. 18.) On this passage the great commentator Kuo Hsiang comments: "When ignorant, he felt sorry. When he understood, he was no longer affected. This teaches man to disperse emotion with reason." Emotion can be counteracted with reason and understanding. Such was the view of Spinoza and also of the Taoists.
The Taoists maintained that the sage who has a complete understanding of the nature of things, thereby has no emotions. This, however, does not mean that he lacks sensibility. Rather it means that he is not disturbed by the emotions, and enjoys what may be called "the peace of the soul." As Spinoza says: 'The ignorant man is not only agitated by external causes in many ways, and never enioys true peace in the soul, but lives also ignorant, as it were, both of God and of things, and as soon as he ceases to suffer, ceases also to be. On the other hand, the wise man, in so far as he is con-sidered as such, is scarcely moved in his mind, but, being conscious by a certain eternal necessity of himself, of God, and things, never ceases to be, and always enjoys the peace of the soul. (Ethics, Pt. 5, Prop. XLII.)
Thus by his understanding of the nature of things, the sage is no longer affected by the changes of the world. In this way he is not dependent upon external things, and hence his happiness is not limited by them. He may be said to have achieved absolute happiness. Such is one line of Taoist thought, in which there is not a little atmosphere of pessimism and resignation. It is a line which emphasizes the inevitability of natural processes and the fatalistic acquiescence in them by man.
Way of Achieving Absolute Happiness
There is another line of Taoist thought, however, which emphasizes the relativity of the nature of things and the identification of man with the uni-verse. To achieve this identification, man needs knowledge and understand-ing of still a higher level, and the happiness resulting from this identification is really absolute happiness, as expounded in Chuang Tzu s chapter on The Happy Excursion. '
In this chapter, after describing the happiness of large and small birds, Chuang Tzu adds that among human beings there was a man named Lieh Tzu who could even ride on the wind. Among those who have attained hap-piness," he says, "such a man is rare. Yet although he was able to dispense with walking, he still had to depend upon something." This something was the wind, and since he had to depend upon the wind, his happiness was to that extent relative. Then Chuang Tzu asks: "But suppose there is one who chariots on the normality of the universe, rides on the transformation of the six elements, and thus makes excursion into the infinite, what has he to de-
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pend upon? Therefore it is said that the perfect man has no self; the spiritual man has no achievement; and the true sage has no name. (Ch. I.)
What is here said by Chuang Tzu describes the man who has achieved absolute happiness. He is the perfect man, the spiritual man, and the true sage. He is absolutely happy, because he transcends the ordinary distinctions of things. He also transcends the distinction between the self and the world, the "me" and the "non-me." Therefore he has no self. He is one with the Tao. The Too does nothing and yet there is nothing that is not done. The Too does nothing, and therefore has no achievements. The sage is one with the Tao and therefore also has no achievements. He may rule the whole world, but his rule consists of just leaving mankind alone, and letting everyone ex-ercise his own natural ability fully and freely. The Tao is nameless and so the sage who is one wilh the Too is also nameless.
The Finite Point of View
The question that remains is this: How can a person become such a per-fect man? To answer it, we must make an analysis of the second chapter of the Chuang-tzu, the Ch i Wu Lun, or "On the Equality of Things. In the "Happy Excursion Chuang Tzu discusses two levels of happiness, and in On the E— quality of Things he discusses two levels of knowledge. Let us start our analy-sis with the first or lower level. In our chapter on the School of Names, we have said that there is some similarity between Hui Shih and Chuang Tzu. Thus in the Ch i Wu Lun, Chuang Tzu discusses knowledge of a lower level which is similar to that found in Hui Shih's ten so-called paradoxes.
The chapter Ch'i Wu Lun begins with a description of the wind. When the wind blows, there are different kinds of sound, each with its own pecu-liarity. These this chapter calls the sounds of earth. But in addition there are other sounds that are known as "the sounds of man. The sounds of earth and the sounds of man together constitute "the sounds of Heaven.
The sounds of man consist of the words (yen) that are spoken in the hu-man world. They differ from such "sounds of earth" as those caused by the wind, inasmuch as when words are said, they represent human ideas. They represent affirmations and denials, and the opinions that are made by each individual from his own particular finite point of view. Being thus finite, these opinions are necessarily one—sided. Yet most men, not knowing that their opinions are based on finite points of view, invariably consider their own opinions as righl and those of others as wrong. The resull, as the Ch i Wu Lun says, "is the affirmations and denials of the Confucianists and Mo-hists, the one regarding as right what the other regards as wrong, and re-garding as wrong what the other regards as right.
