Introduction to Classical Chinese Philosophy / Bryan W. Van Norden -- Indianapolis: Hackett Publishing Co., 2011

In the preface to Introduction to Classical Chinese Philosophy Bryan Van Norden warns his more scholarly readers that he has "greatly simplified many aspects of both Chinese and Western history and culture." His reason for doing so is to avoid overwhelming the beginner with too many nuances and controversies. It is noteworthy that while his work is an introduction to Chinese philosophy, he makes frequent mention of Western philosophical ideas. His hope is to both inspire a more in depth study of Chinese philosophy, while also prompting readers to study Western philosophy. As such, his book will make an excellent text for any introductory Western philosophy course that hopes to take a multi-cultural perspective.

The time period that Norden explores runs from the sixth century B.C.E. to through the third century B.C.E., though a final chapter races through the remainder of the history of Chinese philosophy. Figures given the most attention are Kongzi (Confucius), Mengzi (Mencius), Mozi, Yang Zhu, Laozi (Lao Tzu), Zhuangzi, Xunzi, and Han Feizi. The central ideas that are used to distinguish these figures are their theories about ethics, e.g., cultivating virtues, promoting beneficial consequences, or promoting one's own well being, the nature and value of rites, the foundations of a good society, and human nature.

The work also contains three appendices on how to read a text, particularly a philosophical text, an explanation of the Chinese language and writing, and three alternate readings of Kongzi's philosophy. Each are not without value, but with the exception of the third appendix, they add little to the work. The alternate readings of Kongzi comprise only six and a half pages and as such, might well have been easily incorporated into the main text.

More valuable appendices might have included annotated philosophical and political time lines and a glossary of terms. Norden appears to have consciously decided to avoid using Chinese terminology, probably in an effort to keep the text accessible for beginners, but introducing students to the terms and characters actually used by the philosophers in question would not only make the appendices more valuable, they would be a clear reminder to Westerners that, as much as possible, one needs to place one's preconceptions in abeyance when trying to understand Chinese philosophy. One can only begin to understand it after becoming familiar with a great deal of the history, culture, and intellectual heritage of China.

The Writings of Chuang Tse / Chuang Tse -- in The Sacred Books of the East, V. XXXIX & XL -- London: Oxford University Press, 1927.

It is often remarked that the Taoist texts are in some sense inferior to Buddhist and Confucian texts; that they are frequently obscure, incoherent, and even contradictory. It is difficult to know if this is a result of the original text or of poor translations, but reading The Writings of Chuang Tsu, translated by James Legge doesn't dispel the common opinion. Nonetheless, much insight and pleasure still can be gained from this work. Immersing oneself in 462 pages of Taoist writing eventually has its effect. Central themes and ideas recur, while the obscure and contradictory passages recede into the background.

Chuang Tse, is thought to have lived in the fourth century BCE and is considered second only to Lao Tse among Taoist authors. Chuang Tse's Writings translated by Legge appear along with Lao Tse's Tao Te Ching in the monumental monographic series Sacred Books of the East, edited by Max Muller. Together, they provide an excellent introduction to anyone seeking to understand the foundations of Taoism.

Two important related themes arise in the Writings: non-resistance and humility. The attitude of non-resistance might better be described as a refusal to engage in conflict and disputation. This appears in the first two parts of the Writings. When faced with conflict or partisan aggression, Chuang Tse advises the Taoist to avoid attempts to engage the conflict or to refute misguided views. To do so will only enflame the conflict or further entrench the partisan in his or her misguided view. By refusing to engage the partisan, one allows the circumstance of the conflict to pass away, leaving an opportunity for the true opinion to assert itself in time, naturally.

The theme of humility appears prominently in the third part of the Writings. Here the similarities between Taoism and Buddhism are clear. Chuang Tse repeatedly emphasizes how detrimental wealth, power, and fame are to living according to the Tao. Instead, the Taoist is encouraged to diminish the significance of the self and allow the self to be swallowed up current of nature. By subordinating one's self to the way of nature, one helps to avoid the destructive disruptions that come from aggrandizing the self.

Regardless of the literary quality of Taoist writings, these ideas are ones which the world would do well to heed. For the ancient Taoist, "nature" likely meant something different from what we mean by it today, but the concept is not wholly alien. The desire to aggrandize our selves, to accumulate wealth and power, and to struggle against evil has only led the world to unending, escalating conflict, fought with weapons of mass destruction and to immanent environmental destruction. Chuang Tse would not be surprised.

The Book of Tea / Kakuzo Okakura

Kakuzo's The Book of Tea is a charming little explanation of the role of tea (or teaism) is Zen and Taoism. He has chapters on the boiling, whipping, and steeping of tea; Tao and Zen; tea rooms, art appreciation, flower arrangement, and tea masters. For a fuller treatment of much of this material see D.T. Suzuki's Zen and Japanese Culture.