A Quote by David E. Cooper
Chuang Tzu and Heidegger both emphasise the virtue of 'spontaneity' - a sort of mindful responsiveness to things as they are. It's this notion, I suspect, that is the best bet for helping to make some sense of talk about harmony or unity with nature.
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Paraphrased: When Chuang Tzu was about to die, his disciples began planning a splendid funeral. However some disciples expressed concern that given a particular arrangement, birds and kites would eat his remains. Chuang Tzu replied, "Well, above ground I shall be eaten by crows and kites, below it by ants and worms. What do you have against birds?
My 'heroes' are those - like Chuang Tzu and Heidegger - who recognize that the world of experience is a human world, but recognize too that there is a 'way' or a 'source' to which our lives are answerable.
Once I dreamed I was a butterfly, and now I no longer know whether I am Chuang Tzu, who dreamed I was a butterfly, or whether I am a butterfly dreaming that I am Chuang Tzu.
There is no reason at all to think that creatures with very different purposes and concerns would arrive at the scientific image, and no reason at all to accuse such creatures of getting the world wrong - a point that both Chuang Tzu and Nietzsche make when comparing human and animal perspectives.
The error of Socrates must be attributed to the false notion of unity from which he starts. Unity there should be, both of the family and of the state, but in some respects only. For there is a point at which a state may attain such a degree of unity as to be no longer a state, or at which, without actually ceasing to exist, it will become an inferior state, like harmony passing into unison, or rhythm which has been reduced to a single foot. The state, as I was saying, is a plurality which should be united and made into a community by education
That's sort of what I wanted to make fun of a little bit with Don Jon. And I think oftentimes, if you're going to talk about a sort of substantial topic like this, the best way to do it is with a sense of humor.
Once Chuang Chou dreamt he was a butterfly, a butterfly flitting and fluttering around, happy with himself and doing as he pleased. He didn't know he was Chuang Chou. Suddenly he woke up and there he was, solid and unmistakeable Chuang Chou. But he didn't know if he was Chuang Chou who had dreamt he was a butterfly, or a butterfly dreaming he was Chuang Chou.
There are kinds of unity other than those of the explicit and systematic unity that Poole is attacking. There are kinds of movement - in music or athletics, for example - that present themselves as having a certain unity about them. In some sphere we might talk about 'style'.
I have the best of both worlds. I can talk about Taylor Swift during the day, and at night I can sit in front of the TV and watch Thursday night football. At some point, if the two converge and it becomes one job where I can still talk about both, that would be amazing.
A large picture can give us images of things, but a relatively small one can best re-create the instantaneous unity of nature as a view - the unity of which the eyes take in at a single glance.
When things are going well, be mindful of adversityWhen prosperous, be mindful of povertyWhen loved, be mindful of thoughtfulnessWhen respected, be mindful of humility
It's as if, for Schopenhauer and perhaps Kant, the mind is there up and running, equipped with its categories and concepts that it then projects or smears, as it were, over what impinges upon it from the outside. This is not the image you find in, for example, Chuang Tzu: minds and nature are inseparably fused in an ever-changing whole of experience that, so to speak, constantly wells up from an indescribable source in a process that Daoists call 'the way' or 'the course'.
There are definitely some set topics I go onstage with and want to talk about, but there's also an element of improvisation and spontaneity that I like to bring to each performance and talk about uniquely in that room.
It is virtue, virtue, which both creates and preserves friendship. On it depends harmony of interest, permanence, fidelity.
The work of democratic government is routinely concerned with matters defined as troubles. In "The Presidency and the Press" I make the point, familiar to anyone who has flown about the world much, that the best quick test of the political nature of a regime is to read the local papers on arrival. If they are filled with bad news, you have landed in a libertarian society of some sort. If, on the other hand, the press is filled with good news, it is a fair bet that the jails will be filled with good men.
If speculation tends thus to a terrific unity, in which all things are absorbed, action tends directly back to diversity. The first is the course or gravitation of mind; the second is the power of nature. Nature is manifold. The unity absorbs, and melts or reduces. Nature opens and creates. These two principles reappear and interpenetrate all things, all thought; the one, the many.
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