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on 8 August 2013
"Suppose you and I get into a debate. If you win and I lose, does that really mean you are right and I am wrong? If I win and you lose, does that really mean I'm right and you're wrong? Must one of us be right and the other wrong? Or could both of us be right, or both of us wrong? If neither you nor I can know, a third person would be even more benighted. Whom should we have straighten out the matter? Someone who agrees with you? But since he already agrees with you, how can he straighten it out? Someone who agrees with me? But since, she already agrees with me, how can he straighten it out? Someone who disagrees with both of us? But if he already disagrees with both of us, how can he straighten it out? Someone who agrees with both of us? But since he already agrees with both of us, how can he straighten it out? So neither you nor I nor any third party can ever know how it is--shall we wait for yet some "other"?
extract 2.44 from Inner Chapter Two Equalizing Assessments of Things page 20

footnote to the above "Wait for some `other"' is dai bi [Chinese characters given]. For dai, see ... Glossary. Bi, here translated "other," is the word used for "that" as opposed to "this" earlier in this chapter.

2.44 SHI DEQING: The living pulse of Zhuangzi's writing integrates it from top to bottom, like an underground spring. This chapter speaks laterally and vertically, up and down and back and forth, for over three thousand characters, finally arriving at this one word "other" to conclude it. What power it has! Looking back to the beginning of the discussion, with its subtle hints about a "genuine ruler," we find that he said there merely that "without an other there is no me," making this word "other" the ruling principle of the discussion. At the end here the phrase "wait for yet some other" is suddenly and boldly thrown forth. When you see to the bottom of the workings involved here, the transformations of this kind of prose are understood in all their inconceivable spiritual marvel.

DAI [Chinese character given]. Depend On, Wait, Wait For, Attend To. The word means both diachronic "waiting for" and synchronic "dependence on," as well as "to attend to" someone, as one does to a guest. .... For Zhuangzi, the meaning of words "depends" on the perspective from which they are spoken.. Right and wrong "depend" on the meaning assigned to words, the primary designation of what is "this." The value of one's identity "depends" on the environments that affirm it. Liezi and Peng "depend on" the wind, just as Kun "depends on" the water. In all these cases, Zhuangzi regards dependence as an undesirable condition to be overcome. But the same word is used in the crucial line of Chapter 4: "The vital energy is an emptiness, a waiting for the presence of beings" ... Freedom from dependence is attained not by withdrawal from interaction with things, but by emptying oneself of a fixed identity so that one can depend on--follow.' along with, go by"--the intrinsic self-posited value of anything that comes along.
GLOSSARY of [18] essential terms page 213/4

SHI DEQING (1546-1623). One of the "Four Eminent Monks" of the Ming dynasty, Shi Deqing was a Buddhist monk renowned for his works on Chan (Zen), his spiritual autobiography, and his syncretic approach to Buddhism. More broadly, he viewed the three teachings (Buddhist, Daoism, and Confucianism) as forming a unity. His commentaries to both the Inner Chapters of the Zhuangzi and to the Daodejing, are regarded by many as masterpieces, showing close attention both to the literary structure and to the religious and philosophical implications of the texts.

Thus Brook Ziporyn layers his ZHUANGZI, a beautiful translation and a model of YI MING [also glossed].
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on 13 May 2014
Was what I was expecting from synopsis - however needs concentration when being read. A book to pick up, put down and reflect.
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on 3 April 2015
book arrived in good quality
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