Free and Easy Wandering Parables of Zhuangzi Chuang Tzu
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Mair's translation is highly accessible and readable in it's own right. Like Palmer, he appears to understand that Chuang Tzu's (or, at least, the "royal" Chuang Tzu, since the books was almost certainly written by more than
Martin Palmer's translation was the first translation of Chuang Tzu I ever read, and the book had such a profound effect on me that it's unlikely that any other translation will ever supplant Palmer's as my preferred translation. But Mair certainly gives it a valiant effort.Mair's translation is highly accessible and readable in it's own right. Like Palmer, he appears to understand that Chuang Tzu's (or, at least, the "royal" Chuang Tzu, since the books was almost certainly written by more than one or two people) philosophy and his humor are not two different entities sharing space between two book covers. They are one and the same. This is important because the importance of the humor and absurdities has a tendency to elude other translators.
One aspect of the translation that I feel does supersede Palmer's is in how Mair translates certain names. In Chinese, one word can have a dozen or so meanings, and it's possible in Chinese literature that the author intends that word to mean several of those meanings, if not all of them, and therefore it is often difficult to translate words with several entendres or puns. Mair, though, gives it a better effort than the others, and actually translates some of the names as words they could've meant. This again adds to the humor, absurdity and philosophical significance of the story.
If I have to dock Mair somewhere, it's that he didn't include footnotes for explaining some of the aspects of the stories that wouldn't be immediately understood by the modern reader.
In the end, of course, until I learn Chinese and read Chuang Tzu in its original language, it will be impossible for me to conclude which translator was truer to its source material. However, as far as my ignorance will let me think, I think for the typical person with an interest in reading this book, either Mair's or Palmer's translations would be the best, most entertaining place to start.
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This translation insists its irreverence (the author of the Tao Te Ching is called "Longears," for example) can be found in the original text. I've never read a whole collection of Zhuangzi before, and
"Although his writings are exotic and convoluted, there is no harm in them; although his phraseology is irregular and bizarre, it merits reading." That's from the last chapter which includes that description of Zhuangzi among reviews of several other Chinese philosophers and philosophical schools.This translation insists its irreverence (the author of the Tao Te Ching is called "Longears," for example) can be found in the original text. I've never read a whole collection of Zhuangzi before, and I was expecting more stuff like the Butterfly Dream, not an extended battle rap against Confucius. As the subtitle already makes clear, not everything in 'the Zhuangzi' is attributed to him, and translator Victor H. Mair explains where some of the other texts are coming from. In the back there are explanations of some of the recurring terms, like "the myriad things" and "all under heaven" that Mair uses. The world of these stories (is it the warring states period 475–221 BC?) is peopled with wise-ass fishermen and carpenters, rapacious kings, ridiculous sages, and holy fools galore. Confusing, but fun.
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Since ancient times, the Zhuangzi's first seven chapters—the "inner chapters" (nèi piān 內篇)—have been considered to be the actual work of Zhuangzi, and most scholars agree with this view.[7] But how many, if any, of the remaining 26 chapters—the "outer chapters" (wài piān 外篇) and "miscellaneous chapters" (zá piān 雜篇)—were written by Zhuangzi has long been debated
however, scholars have accepted all of the Zhuangzi's 33 surviving chapters as compositions dat
Since ancient times, the Zhuangzi's first seven chapters—the "inner chapters" (nèi piān 內篇)—have been considered to be the actual work of Zhuangzi, and most scholars agree with this view.[7] But how many, if any, of the remaining 26 chapters—the "outer chapters" (wài piān 外篇) and "miscellaneous chapters" (zá piān 雜篇)—were written by Zhuangzi has long been debated
however, scholars have accepted all of the Zhuangzi's 33 surviving chapters as compositions dating from the 4th to 2nd centuries BC.
Zhuangzi is generally said to have been born around 369 BC and to have died around 301, 295, or 286 BC.
https://www.goodreads.com/book/show/1...
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Zhuangzi, or "Master Zhuang" (also known in the Wade-Giles romanization as Chuang-tzu) was, after Laozi, one of the earliest thinkers to contribute to the philosophy that has come to be known as Daojia, or school of the Way. According to traditional dating, he was an almost exact contemporary of the Confucian thinker Mencius, but there appears to have been 庄子 or 莊子 Zhūangzi (c. 369 BC - c. 286 BC).
Zhuangzi, or "Master Zhuang" (also known in the Wade-Giles romanization as Chuang-tzu) was, after Laozi, one of the earliest thinkers to contribute to the philosophy that has come to be known as Daojia, or school of the Way. According to traditional dating, he was an almost exact contemporary of the Confucian thinker Mencius, but there appears to have been little to no communication between them. He is ranked among the greatest of literary and philosophical giants that China has produced. His style is complex—mythical, poetic, narrative, humorous, indirect, and polysemic. ...more
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Source: https://www.goodreads.com/book/show/255160.Wandering_on_the_Way
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