Uses the idea that of religiosity to problem conventional perspectives of Nietzsche and Zhuangzi as nihilistic and anti-religious.

In this ebook, writer Ge Ling Shang offers a scientific comparability of unique texts by means of Zhuangzi (fourth century BCE) and Nietzsche (1846–1900), lower than the rubric of religiosity, to problem those that have often relegated either thinkers to relativism, nihilism, escapism, pessimism, or anti-religion. Shang heavily examines Zhuangzi’s and Nietzsche’s respective opinions of metaphysics, morals, language, wisdom, and humanity as a rule and proposes a notion of the philosophical outlooks of Zhuangzi and Nietzsche as complementary. within the artistic and important spirit of Nietzsche, as within the tranquil and inward spirit of Zhuangzi, Shang argues unusually related imaginative and prescient and aspiration towards human liberation and freedom exists—one during which religious transformation is feasible by way of religiously declaring existence during this international as sacred and divine.

“Ge Ling Shang’s comparative research of Zhuangzi and Nietzsche presents a special viewpoint at the deep affinities shared by way of philosophers separated via an enormous span of time and area … Liberation as confirmation combines transparent exposition and distinctive textual research with a amazing inner coherence according to the significant subject matter of religiosity.” — Symposium

“This publication makes a robust case not just for analyzing Zhuangzi and Nietzsche as spiritual thinkers, but additionally for seeing their spiritual visions as equally orientated. The advice that thinkers with a few affinity for the pursuits of poststructuralism can have a much less only damaging strategy is important and interesting.” — Kathleen M. Higgins, coeditor of From Africa to Zen: a call for participation to global Philosophy, moment Edition

“This publication brings those thinkers into the main prolonged discussion ever tried. It fills a necessity and highlights the importance of this encounter.” — Brook Ziporyn, writer of The Penumbra Unbound: The Neo-Taoist Philosophy of Guo Xiang

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It's my destiny that i need to be the 1st first rate person; that i do know myself to face against the mendaciousness of millennia” (EH, “Why i'm a Destiny”). not just is that this the formulation for his pondering and philosophizing as “supreme self-examination,” but in addition for his flesh, his genius and his destiny that formulated his entire lifestyles. And, in reality, the duty made his lifestyles “wonderful,” he acknowledged: “For the duty of revaluation of all values extra capacities could have been wanted than have ever dwelt jointly in one individual—this used to be the precondition, the lengthy, mystery paintings and artistry of my intuition” (EH, “Why i'm So Clever,” 9). via this undertaking of revaluation, Nietzsche turns into who he particularly is, with all his strong point, idiosyncrasy, boldness, creativity, ambiguity. it's also by means of his formulation of revaluation that Nietzsche created a philosophy of his personal. shall we not often understand his paintings if we took away the thread of revaluation. Nietzsche’s common obstacle have been always, from his early writings to the tip of his effective years, the matter of human existence and the decadence of Western tradition. All he desired to do together with his committed existence used to be to “improve” mankind (EH, 217, TI). that allows you to regain the healthiness and power of mankind, we should always discover what has been mistaken with the human-all-too-human existence thus far, in fact, by way of revaluation of all values. For the aim of prognosis, Nietzsche designates his job or undertaking of revaluation “the best self-examination at the a part of humanity,” this means that an motion to find “everything unusual and questionable in lifestyles” (ibid. ). to start the undertaking of self-examination, Nietzsche argues, we must always swap our concentration from the query of “truth” to whatever deeper and extra basic, that can placed us on track of “supreme self-examination. ” at the start of half certainly one of past strong and Evil, he asks the “strange, depraved, questionable questions” which “this will to fact has now not laid prior to us! ” “That is an extended tale even now—and but it kind of feels as though it had scarcely begun”... so, “Who is it particularly that places inquiries to us the following? What in us relatively wishes ‘truth’ ” (9)? examine those questions conscientiously. What all philosophers to this point have taught doesn't even contact the character of fact but. For the questions requested have been regularly in regards to the truthfulness or falsehood of items or rules, below the presupposition that there is/are goal truth(s) and that we philosophers may well at some point demonstrate such truth(s) via consistent inquiry. it's the “long tale” of the historical past of Western philosophy, to the level that such inquiry has been conducted good for this sort of very long time, and but “it had scarcely begun,” to the level that there's scarcely somebody during this “long tale” who has published such truth(s). simply because nobody had ever been conscious that there are questions, actual Sphinx questions, which are unusual, depraved, questionable, which can be requested prior to these we're used to inquiring: “ who's it particularly that places inquiries to us the following?

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