Why Zhuangzi and Mencius "do not care for each other"

Mencius and Zhuangzi were both academic leaders in the Warring States who were good at debate, and instead of meeting, they never mentioned each other in their respective writings.

Not only did Zhuang Mengmeng coincide, but the Country of Zou where Mencius lived and the chu land where Zhuangzi lived were not far away. More importantly, Mencius regarded himself as the authentic Confucianism, and Zhuangzi was the "vanguard" of Confucianism, so why didn't Zhuangzi criticize Mencius?

Zhuang Meng does not meet and do not comment on each other, when it is related to his personal pursuits. Mencius shouldered the sense of destiny of "giving up who I am" to save the world, while Zhuangzi hid in the world in the way of "rapids and courageous retreat", and the tao was different and did not conspire, simply "cold treatment".

Look at today's academia. In the philosophical world, scholars who study Chinese philosophy and Western philosophy, even if they are close to each other, are everywhere. What's more, it is not uncommon for friendships to break up due to different academic views. Man's "attachment" can be seen from this.

At the time of Zhuang Meng, although Confucianism and Taoism arose together, it did not mean that the two were necessarily opposed, nor did it mean that Zhuangzi completely denied Confucianism. Zhuangzi criticized Confucianism, and criticized "false Confucianism." As for true Confucianism, Zhuangzi may not be opposed. For example, for Yan Hui, Zhuangzi not only did not have any ridicule, but also had many praises, and Gai Yanzi was a true Confucian.

In fact, Zhuangzi rarely ridiculed Confucius, at least the Confucius in the "Inner Chapter" appeared in a positive image. From this point of view, Zhuangzi can also understand the non-mention of the living Mencius, because Mencius is also a true Confucian of the world, not a false Confucian and corrupt Confucian who makes a living in the name of Confucius, and naturally there is no need to deny it. From Mencius's point of view, Zhuangzi, as a hermit, was also morally flawless, so there was no need to comment.

The fit of academic origins seems to provide a reference for the "non-confrontation" of the two. Although Zhuangzi's learning inherits Lao tzu, in terms of righteousness, it is often in line with Confucianism. Zhang Taiyan even said that "zhuangzi's learning comes from Confucianism and Yanhui", believing that "Taoist transmission and Confucius are Confucianism, Confucius passed on Yanhui, then passed on to Zhuangzi, and then entered Taoism again".

Liang Qichao also has the same argument in Confucian Philosophy. He believes that Zhuangzi's learning was passed on from Tian Zifang, tian Zifang's learning was passed on from Zixia, and Zixia was a disciple of Confucius.

In addition, Zhuang and Mengzi had the opportunity to meet, because Zhuangzi and Huizi had contacts, and Huizi was Liang Xiang, and Mencius was in Liang for a long time. "But Mencius, by nature, did not like to interact with people, and they did not meet each other because they had different knowledge." Zhang Taiyan's statement is very true.

German philosophers give more examples of this. Hegel, for example, rarely mentions his contemporaries in his writings. In the case of Little Logic, for example, not only does it not mention the name of the contemporary philosopher Schopenhauer, but even Kant, Fichte, Spinoza, and others who had an important influence on it are rarely mentioned. Cover its human nature like this, why not it?

What's more, Zhuangzi had a strange temper, and the king of Chu wei sent two doctors to hire him as a minister, and it was difficult for ordinary people to see him - would Mencius, who was equally arrogant in temperament, take the initiative to eat the closed door soup?

In addition to his personal temperament, perhaps Zhuangzi's lack of fame at the time (his original recluse) was another influencing factor. As Zhu Xi said: "Zhuangzi did not have anyone to worship at that time, he only talked to himself in a remote place." Another miscellaneous work "Corpse Zi" says "Mozi Guijian, Confucius Guigong, Crown Prince Guizheng, Tian Zi Guijun, Liezi Guixuan, Material Guibei Bei", without mentioning Zhuangzi. "Lü's Spring and Autumn" also has a similar thesis, from the old number to the child's liang, but missed Zhuangzi.

Zhuangzi has always been forgotten, and there was no Zhuangzi in the 400 years of the two Han Dynasties. In this way, it is reasonable for Mencius not to see Zhuangzi. However, since the King of Chu Wei wanted to hire Zhuangzi as a minister, at least it showed that Zhuangzi was a celebrity for a while, and Zhuang Meng's failure to meet was probably more due to temperament.

In addition, it is enough to know oneself in life. Mencius, together with Zhizi and Zhuangzi with Huishi, are all "wonderful partners" created by heaven and earth. Since both of them have found a "confidant", why should they find a "third party"?

However, if two eloquent masters with different ideas also come to a "Confucian debate", what kind of ideological sparks will be collided? Unfortunately, history has already been turned over, and this opportunity has not been given, which is a big regret for the history of Chinese and even human thought.

(Author Affilications:Sichuan Thinker Research Center, Yibin University)

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Source: Liberation Daily