518.
Western and Chinese thought
The
notions of fixed substance, an autonomous subject, truth as correspondence of
ideas or expressions with reality, in a static ontology of things, have been
central in Western thought, since the classical Greeks, e.g with the philosophy
of Plato, which has reverberated in the West. In Chinese Taoist thought, by contrast, central concepts
were combination of opposites and contrasts, in dialectics, processes of
transformation, not knowledge but life in harmony with nature, in a relational
ontology (Clarke, 2000). Changes in philosophy that I liked in the work of
Martin Buber and Martin Heidegger, such as the ‘being in the world, in ‘Dasein’
of Heidegger and the ‘in between’ of people, prior to their identity, of Buber turned out to be features of Taoism, which is
reflected in the fact that both Buber and Heidegger studied Taoism. I learned
that without knowing it, I had been a Taoist philosopher, in philosophies of
learning, transformation, discovery, and language. Daoism is similar, in its
dynamics, to the thought of the ancient Greek philosopher Heraclitus. A central
source of Daoism is the work of Zhuang-Zi, a contemporary of Aristotle. For a
long time, Confucianism was the dominant philosophy in China, but there have
always been connections between the three views of Buddhism, Confucianism and
Daoism, and currently there is a revival of Daoism (Clarke, 2000). Daoism was
averse to the universal rules, strict rituals and bureaucratic hierarchy of
Confucianism, and professed a kind of anarchism, in ‘wu-wei’, which seems
similar to what Heidegger called ‘releasement’ (Clarke, 2000). That was not the
free for all for self-interested individuals, as in Western libertarianism, but
lack of restraint in relations between individuals.
Daoism
did not claim to achieve any ultimate, absolute truth. I adopt truth in the
sense proposed by Dewey of ‘warranted assertibility’. For an argument, one
should adduce logic, and facts , and it should contribute to solutions to
practical problems. It is a pragmatic notion, as in Taoism. I still value
logic, to clean up arguments, but I am against logicism, defined as the claim
that language can capture reality (here, the ‘logo’ refers to its original meaning
of ‘word’, and does not refer to ‘logic’) .Meanings depend on context, on
perspective, and shift. For life, I have adopted the slogan ‘imperfection on
the move’, and I think that is a good characterisation of Daoism.
Admittedly,
facts are problematic since they may be coloured by the theoretical perspective
at hand, but often theoretical disputes allow for shared facts. However, when
people agree on facts, those are still enclosed in their categorisation, with
tacit ‘background assumptions’, and the perspective remains myopic. I propose
that truth claims must indicate the shadows, indicate where the myopia, the boundaries,
may lie. Art, and humour, may show up boundaries, try to cross them, presenting
things in a new light. Such boundary-crossing humour plays a large role in
Daoism.
In
Western philosophy, the idea that language can distort, and that meaning is
perspectival and can shift is found in the philosophy of Nietzsche, the hermeneutics
of Gadamer and the deconstructionism of Derrida.
Clarke,
J.J. 2000, The Tao of the West, London:
Routledge.
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