excellent analysis of 无 - i always find it to be one of more interesting aspects of daoist thought. i figure 无 is the initial state, almost like a young mind, free of knowledge but with a hidden base set of proclivities.
Thank you. I like that you always write about the practicality of the teachings -- this is not some nebulous idea but something to live by (non fixation, etc.). Thank you.
Your thoughts are clear enough for me to puzzle over them a bit. Thank you, Francis.
"And from Wang Bi’s perspective, if we can overcome the limitations imposed on us by the realm of being, we are practicing an existential reorientation to return to non-being and then reshape our course in life."
On the horizon, if we catch a glimpse of a return to some phenomenon to non-being that will reshape the course of our lives, what will be our consequences?
Thanks for taking the time to read and comment, Paul.
Great question! I think, following Wang Bi's logic, returning to the state of non-being is like rewriting the script we have bought into. Then, in this process of rediscovering, perhaps we could find a natural rhythm of moving about, following along with the natural patterns of things.
The statement 居不失其正 is really interesting, especially in the light of your definition of 無 within this article and 王弼's approach.
A potential consequence would be, as I see it, to draw a conceptual equivalence or alignment between 無, 居 and 正 where the Daoist would find his/her 'true home'.
Looking forward to reading your part 4! I've been working on Wang Bi's commentary on the Dao De Jing (early stages still) and I feel that, maybe because of his youth, he was really able to explore the limits of our understanding of the text and express that with less constraints than other commentators appear to show.
Awesome. His youth definitely has something to do with the vision and imagination in his commentaries. I guess also partly because of his ability to synthesize different textual traditions.
Thank you for this well-explained overview of Wang Bi's thoughts.
Thank you for taking the time to read this one, Debbie. I'm glad you find it useful!
excellent analysis of 无 - i always find it to be one of more interesting aspects of daoist thought. i figure 无 is the initial state, almost like a young mind, free of knowledge but with a hidden base set of proclivities.
Thank you! Very much agreed. I like the way you put it, non-being does indicate that "initial state," indeterminate but full of possibilities.
Thank you. I like that you always write about the practicality of the teachings -- this is not some nebulous idea but something to live by (non fixation, etc.). Thank you.
Thank you, Kenza!
And thanks for pointing this out. You noticed! I do think some of these old pages bear practical lessons for us. And I'd like to draw them out.
Your thoughts are clear enough for me to puzzle over them a bit. Thank you, Francis.
"And from Wang Bi’s perspective, if we can overcome the limitations imposed on us by the realm of being, we are practicing an existential reorientation to return to non-being and then reshape our course in life."
On the horizon, if we catch a glimpse of a return to some phenomenon to non-being that will reshape the course of our lives, what will be our consequences?
Thanks for taking the time to read and comment, Paul.
Great question! I think, following Wang Bi's logic, returning to the state of non-being is like rewriting the script we have bought into. Then, in this process of rediscovering, perhaps we could find a natural rhythm of moving about, following along with the natural patterns of things.
The statement 居不失其正 is really interesting, especially in the light of your definition of 無 within this article and 王弼's approach.
A potential consequence would be, as I see it, to draw a conceptual equivalence or alignment between 無, 居 and 正 where the Daoist would find his/her 'true home'.
I feel the same! The idea of the right/proper place is really up to personal interpretations, given what we have of Wang Bi's thoughts on 無.
I'm trying to make this a bit more specific in part 4 on his political thinking. Thanks so much for sharing the input!!
Looking forward to reading your part 4! I've been working on Wang Bi's commentary on the Dao De Jing (early stages still) and I feel that, maybe because of his youth, he was really able to explore the limits of our understanding of the text and express that with less constraints than other commentators appear to show.
Awesome. His youth definitely has something to do with the vision and imagination in his commentaries. I guess also partly because of his ability to synthesize different textual traditions.
Yes, synthetism means envisioning the same or similar origins. Which is exactly what I am exploring. Thanks for detailing Wang Bi's thought!!
No problem at all! We are all exploring these together.