ZHUANG ZI’S NOTION OF HAPPINESS: INDIVIDUAL HAPPINESS AND

COLLECTIVE HAPPINESS IN ZHUANGZI

A Term Paper
Submitted to

Dr. Alfredo P. Co, Ph.D.

Faculty of Arts and Letters

University of Santo Tomas

In Partial Fulfillment
Of the requirements for the subject,
Chinese Philosophy

by

21
Josef Isaac K. Lanzon
4PHL
INTRODUCTION
The rich culture and history of the Chinese gives us a glance of their
profound philosophical inquiries which are deemed very influential not
only as an academic discipline but also as a way of life. Accordingly, it is
because of this historical and cultural background that we may seem to
find distinctions and dissimilarities but nonetheless all strikingly unique
inquests concerning man and the moral life. Distinctive qualities and
sophistication, both in style and spirit, often varies in ancient Chinese
philosophies.1 Fundamentally, the ancient Chinese thinkers and
philosophers concerned themselves on the discovery of man as a socio-
politico-moral animal and how man could live in self-determination,
harmony and cohesiveness together with others, but ultimately how man
can attain the highest moral good.2
One notable Chinese philosophical discipline and school of thought
is Taoism. It deeply offered a spiritual yet practical philosophy
incorporating perspectives on life and death, self-cultivation, morality,
man and his relationship to the other and the society.3 Literally, Taoism
means “tradition of the Tao”, with the ‘Tao’ or ‘Dao’ connoting the Way;
the ultimate concern of the Taoists.4 The ‘Tao’ or the Way, which is
generally believed to be formless, enigmatic, nameless, numinous and
unknowable, that which is beyond language and perception, may be

1 Karyn L. Lai, An Introduction to Chinese Philosophy (New York: Cambridge

University Press, 2008), 1.
2 Alfredo P. Co, The Blooming of A Hundred Flowers: Philosophy of Ancient China

(Manila: UST Publishing House, 2002), 4.

3 According to Kirkland, The Taoists understandings concerning life still

emanate in current times, e.g. feng-shui and t’ai-chi ch’ üan. See Russell Kirkland,
Taoism: The Enduring Tradition (New York: Routledge, 2004).
4 Louis Komjathy, Daoism: A Guide for the Perplexed (London: Bloomsbury

Academic, 2014), 1.
experienced.5 Thus it is something that is intuitive; knowing the
authenticity of one’s life.
Correspondingly, to be with the Tao and living a life in accordance
with the Tao is the fulfillment of man’s life. Consideration of concepts
such as wuwei (non-action) and ziran (naturalness), however, are
necessary in order to attain such life.6 These I think are the central
teachings and principles of Taoists, where all their proceeding
philosophies and beliefs revolves; to live in accord with the laws of
nature.7
Seemingly radical because of the approach Daoist thinkers
proposed changes and practices concerning man and the society, they
nonetheless lured many followers and supporters.8 Daoist philosophy’s
uniqueness perhaps can be seen through its distinctive conception of
opposition and dialectics, which is disparate from other traditions.9
Furthermore, Taoism’s teaching and principles can be viewed as
one of the most intellectual and powerful in terms of providing the
principles that can be said to have satisfied convincingly the fundamental
query of the Chinese. Perhaps also one fascinating feature of Daoism is its
wide-ranging use of metaphors and imagery in arguing and elucidating.10

5 Ibid., 4.
6 Livia Kohn, Introducing Daoism (New York: Routledge, 2009), 21.
7 Zhuang Zi, Chung Wu, The Wisdom of Zhuang Zi on Daoism (New York: Peter

Lang Publishing, Inc., 2008), 2.

8 According to Karyn Lai, “They rejected the narrowly human concerns of other

philosophies of the other schools… and their unrelenting conventionality.” And I think
this is viewed as ‘radical’ especially during those times, and resulting to the extent of
Daoism being viewed as ‘hostile’ for its eccentricity and nonconformity. See Karyn L.
Lai, An Introduction to Chinese Philosophy (New York: Cambridge University Press,
2008), 72.
9 Ibid.
10 Ibid.
Generally, Taoism was founded by Lao Tzu and was formed through the
revolutionary ideas found in the Dao De Jing.11 But without Zhuang Zi, we
would not know Daoism way we know of it today since Zhuang Zi
traditionally contributed to the philosophy in the Daojia along with Lao
Tzu. Although Lao Tzu and the Dao De Jing were deemed as so
revolutionary and original, it was Zhuang Zi and the book that came to be
known as Chuang Tzu, an anthology of early Daoist ideas, would be more
preferred by Chinese intellectuals because of its interestingly peculiar
content and style.12
Zhuang Zi is one of the main contributors in Daoism. It can be said
that it was Zhuang Zi who liberated the Chinese mind and provided “a
wholesome antidote to the ethical and social values embraced by the
Confucians.” through his philosophy that is nonconforming and unusual
than the customary belief and practices during his time.13 Subsequently,
Zhuang Zi is known for being a storyteller even before his pedagogical
life, he was most clever in his use of words.14 Having an insightful
philosophical enquiry on man, life, self-cultivation, morality and the
relationship between and amongst men, Zhuang Zi, however, spent his
whole life in impoverishment and hardship.15
I believe that one of the ancient Chinese thinker whom developed
a clear and strong depiction of happiness is Zhuang Zi, one of the key
thinkers in the Dao Jia school of thought. Initially influenced by Laozi or
Lao Tzu, Zhuang Zi offered in-depth inquiries that helped shaped Daoism
today. Although having to spend his whole life in oblivion and hardships,

11 Zhuang Zi, Wu, The Wisdom of Zhuang Zi on Daoism, 2-3.

12 The Essential Chuang Tzu, trans. Sam Hamill and J.P. Seaton, (Boston:
Shambhala Publications, Inc., 1999), ix.
13 Ibid., xi.
14 Ibid., ix.
15 Zhuangzi, Zhuangzi (Library of Chinese Classics Chinese-English), trans.

Wang Rongpei (Hunan: Hunan People’s Publishing House, 1999), 44.

he lived in our mundane world gladly by means of a free spiritual life.16
Thus, an idea of happiness can be tracked from the aforementioned.
What strikingly enthused me was to know Zhuang Zi’s idea of
happiness and distinguish how it is attainable, thus knowing, likewise, its
implications since perhaps it is the ultimate end of man and it is universal,
for the western world also situated the end of man to happiness.17
However, there is a difference in how one would and can pursue it, in both
the Western and Eastern Philosophies. I believe an imitable idea of
happiness is strongly noticeable in Zhuang Zi’s philosophy, which I think
is likewise persuasive and swaying.
The challenge, however, is that Zhuang Zi did not deliberately
theorize an idea of happiness. Although having to spend his whole life in
oblivion and hardships; he lived in our mundane world gladly by means
of a free spiritual life.18 Thus, an idea of happiness can be tracked from
the aforementioned. Therefore, this paper aims to construct and expose
Zhuang Zi’s idea of happiness and its pursuit by tracing and
understanding it through his extensive philosophical work, the ancient
text, Chuang-tzu or Zhuangzi. Furthermore, this research seeks to provide
elucidations on happiness as a complex and multi-faceted concept such
as it requires the consideration of other conscious beings, and much
more. Accordingly, it is contrary to man’s common and general
conception of happiness that is a state of delight, pleasure or
contentment. Moreover, happiness being the ultimate end of man must
be not simply to be deduced to a mere concept; it must denote something
distinctive and multifarious. Although presumed to be complex,
happiness and its pursuit must be universal. Accordingly, I intend to
show the role of the “other” or other human beings in this pursuit of

16 Ibid., 47.
17 Initially expounded by Aristotle.
18 Ibid., 47.
happiness, which I conclusively think would result to collective
happiness and not just individual happiness.
Zhuang Zi and Daoism
Zhuang Zi’s philosophical stance on life and the world is purely
Daoist. His philosophy can be summarized in four formulates: (1) “Tao as
the source of the world” (2) “Uniformity of things” (3) “Non-action in face
of nature” and (4)”Absolute freedom”.19 Initially inheriting these
worldviews from Lao Zi, he further perfected these profound ideas which
supplemented Daoism in general.
Tao as the origin of the world is the unifying principle of the world
for Lao Zi and Zhuang Zi. Oneness comes from it; the duality of yin and
yang which resulted to balance and from balance and equilibrium comes
all things under heaven. (Tao Te Ching, Chapter 42).20 Additionally,
Zhuang Zi firmly asserted that to know the ‘Tao’ requires intuition and
self-discovery. It isn’t taught and cannot be transmitted by mouth or
words. It is not sustainable and attainable through empirical senses and
facts.
“Tao is a reality which has its substance, inert and formless. It can be
transmitted by the heart, but not taught by word of mouth; it can be
acquired by the heart, but not seen by the eyes. It is its own source and
its own root, existing since time immemorial before the heaven and the

19 Zhuangzi, Zhuangzi (Library of Chinese Classics Chinese-English), trans.

Wang Rongpei (Hunan: Hunan People’s Publishing House, 1999), 47.
20 "A formless entity existed prior to heaven and earth. Silent and void, it

stands alone and unchanging, the mother of all things under heaven, Not knowing its
name, I call it 'Tao'." {Tao Te Ching, Chapter 25) See Zhuangzi, Zhuangzi (Library of
Chinese Classics Chinese-English), trans. Wang Rongpei (Hunan: Hunan People’s
Publishing House, 1999), 48.
 earth came into existence.” (Zhuangzi, Chapter 6, “The Most Venerable
Teacher”) 21

Zhuang Zi acknowledged that amidst the varieties and diversities

in things, life and the world in general, there is always uniformity in all
things; something that is universal and enduring. Although partialities
and predilections within things and forces i.e. opposing forces, are
apparent, there always exist regularity in the midst of diversities.
"When something falls into disintegration, some new entities are
formed; when some new entities are formed, something must have
fallen apart. But for things in general, there is neither disintegration nor
formation—there is always the interchangeability and uniformity of
things.” (Zhuangzi, Chapter 2, “On the Uniformity of All Things”)22

Furthermore, it is believed that this can likewise be applied to men

and their conducts and behaviours since diversity obviously strikes us.
Thus the aforesaid have no difference in essence as such. Inevitably, men
holds different viewpoints and opinions regarding the world, however,
Zhuang Zi seems to finds no difference “essentially” in these. Such
universality seems always to appear justifiably.
Correspondingly, this implies that happiness varies in men; man
holding different viewpoints and opinions on the very essence of
happiness. This is undeniably true, since for one happiness consists in a
sensuous and pleasurable life, while others hold that a spiritual life is the
only way. Much can be thought of concerning the multiplicity and diverse
feature of happiness, however, applying Zhuang Zi’s idea on the
“uniformity of things” there always exist an underlying and universal idea
of happiness in which all men can relate to. More significantly, the ‘Tao’
should always be considered and associated with, here.

21 Zhuangzi, Zhuangzi (Library of Chinese Classics Chinese-English), trans.

Wang Rongpei (Hunan: Hunan People’s Publishing House, 1999), 95.
22 Ibid., 23.
 Thus, understanding these Daoist core ideas of Zhuang Zi give us
glimpses and indications of an idea of happiness that of which he did not
purposely theorized. The discussions on the aforementioned serves as
presuppositions and conjectures that helps us understand and construct
a notion of happiness.
Moreover, the two formulates such as: “Non-action in face of
nature” and ”Absolute freedom” from the four formulates shall be
discussed exclusively on the next chapter, since they essentially
presupposes an idea of Zhuangzian happiness. And I think they are
closely related to happiness per se, and without an assumption of these,
it would be impossible to construct a broad-spectrum notion of
happiness that emerges from Zhuang Zi’s philosophy.
Happiness and the ‘good life’ in Zhuangzi
Zhuang Zi inquired on whether is there really perfect happiness in
this world.23 He further queried the ways in order to pursue such state.
The Daoist thinker believed that what men values in life is wealth, honors,
longevity and fame.24 These, however, are inconsequential in life and tuhs
we shouldn’t value these things. The principle of non-action is clearly
evident in Zhuang Zi’s idea of genuine happiness. As specified in Zhuangzi
that “…In my opinion, genuine happiness lies in the refrainment from
action while people regard it as sorrow and grief. Therefore, as the saying
goes, “Perfect happiness is derived from the absence of happiness;
perfect fame is derived from the absence of fame…”25
One particular belief in Zhuang Zi’s philosophy that can imply a
‘happy’ or ‘good life’ is the principle of “non-action” or wu wei. This idea
of passivity is ambiguous in nature since perhaps because of its

23 Chapter 18, Perfect Happiness. See Zhuangzi, Zhuangzi, 285.

24 Ibid.
25 Ibid., 287
unappealing consequences that brings to men and society.26 This is
probably the reason why others fail to realize the purpose of Daoist
thinkers on wu wei. I think some cynics fail to miss the point of Zhuang Zi
and other daoists. It, nonetheless, offers a positive and encouraging
disposition, which consequently implies a sense of happiness. I believe
that wu wei, indeed, brings men clarity and happiness.27
Wuwei is very central to Zhuang Zi and held it as the supreme
doctrine, according to Wang Rongpei.28 Skepticism is also apparent in
Zhuang Zi. Unlike the western notion of skepticism, Ancient Chinese
philosophies associate skepticism to Daoism, specifically, the Dao: “we
cannot know what is or is not so, what is right or wrong.”29 Thus,
resorting to “non-action” or wu wei is deeply avowed by the Taoist
thinker. One particular instance of his skepticism is:
‘‘Suppose that you and I argue over something. If you win and I lose, are
you indeed right and am I indeed wrong? If I win and you lose, am I
indeed right and are you indeed wrong? Is one of us right and the other
wrong? Is one of us right and the other wrong? Are both of us right or
both of us wrong?”30 (Zhuangzi, Chapter 2, On Uniformity of All Things)

Karyn L. Lai, An Introduction to Chinese Philosophy (New York: Cambridge

26

University Press, 2008), 97-98.

27 One passage, as translated by Chung Wu, states that: “Denial, acceptance, greed,
favor, cleverness, and skill are the six ills that block the path to Dao. If we can keep these four
categories of six ills each away from disturbing our minds, then there will be peace, with
peace then there will be clarity, with clarity then there will be emptiness, with emptiness then
there will be wu wei, and nothing cannot be done” See Zhuang Zi, Chung Wu, The Wisdom of
Zhuang Zi on Daoism (New York: Peter Lang Publishing, Inc., 2008), 306.
Zhuangzi, Zhuangzi (Library of Chinese Classics Chinese-English), trans.
28

Wang Rongpei, 52.

29 Bryan Van Norden, Introduction to Classical Chinese Philosophy (Cambridge:

Hackett Publishing Company, Inc., 2011), 141.

30 Zhuangzi, Zhuangzi, 37.
 In the article “Skepticism and Realism in the Chuang Tzu” by
Russell Goodman, the author compared Zhuang Zi’s skepticism to that of
Descartes’ especially, Zhuang Zi’s aphorism of the butterfly.31 He stated
that the difference between two skepticisms is found within their goal
but not the form of their doubt.32 For Zhuang Zi, embracing a “free and
easy wandering life”, and obliterating distinctions are the primary aims
of his skepticism. 33
Thus, by adhering to the principle of non-action in instances like
the aforementioned or in situations where men can’t seem to find
certainties and certitudes, or in conflicts where viewpoints are different
and varies, given the fact of diversity as Zhuang Zi believed, yet there still
seems to be certainties where man can find peace and clarity. This is
through non-action, and equally by self-contemplating, which would
move us, men, towards the Way. Moreover, this I think is an individual
intuitive conduct, yet it inevitably causes universality and collectivity.
Such collectivity is cooperative and communal, which benefits the society
and the state per se. Peace, clarity and most importantly harmony in the
individual self and the collective state is parallel to happiness. When
there is absolute freedom in man himself and the society thereof, it
subsequently supplements this idea of happiness.
According to Chung Wu, “He who studies Dao loses some worldly
desire every day. As the loss continues until all the desire is gone, he has

31 Russell Goodman, “Skepticism and Realism in the Chuang Tzu,” Philosophy

of East and West 35 (1985): 232.
32 The aphorism of Zhuang Zi: “As a butterfly, "flitting and fluttering around,"

he is "happy with himself... He didn't know he was Chuang Chou." When he wakes up,
"solid and unmistakable" as Chuang Chou, he reflects, concluding that "he didn't know
if he was Chuang Chou who had dreamt he was a butterfly, or a butterfly dreaming he
was Chuang Chou." See. Ibid.
33 Ibid.
achieved the state of wu wei, in which nothing cannot be done.”34 It is said
that to abandon a life indulged in pleasure and sensibility is intoxicating
and regretful as one would not be able to have a happy life there. Zhuang
Zi stated that, ‘‘In ruling over the world, the ancient kings enriched the
world by having no desires, invigorate everything by doing nothing, and
pacify the people by keeping quiet.”35 Therefore, for Zhuang Zi a sensuous
and sumptuous life is not a life in accordance to the Way. Neither is it a
life of happiness. Furthermore, a passage stamps this idea of avoidance
of such life, Zhuang Zi noted that:
“I hope that you will discard your physical form, get rid of your fur and
skin, cleanse your mind forget your desires and then wander in the
wilderness… they do not know what righteousness is meant; they do
not know what formalism is aimed at; they follow their own natural
bent and thus conform themselves to Tao; they are happy and gay when
they are alive and are properly buried when they are dead. I hope that
you will abdicate your throne and leave the mundane world, and thus
coincide with Tao.”36

Thus both individual and collective happiness as such is achieved

through this, and a wu wei approach in life. Accordingly, by adhering to
the aforementioned, men are able to maintain the balance of the yin and
yang which is good for the whole world. Furthermore, men always
experience restlessness due to the natural world, a world full of conflicts
and oppositions. Zhuang Zi believed that refrainment from action can
help solve this puzzle and dilemma.37
Zhuang Zi teaches that, to let your mind be free and flow with the
natural course of events by accepting whatever you are doing this he

34 Zhuang Zi, Chung Wu, The Wisdom of Zhuang Zi on Daoism (New York: Peter Lang
Publishing, Inc., 2008), 282.
35 Zhuangzi, Zhuangzi, 62.
36 Ibid., 322-323.
37 Ibid., 287.
believes is the ultimate.38 Since absolute freedom is closely associated
with “non-action”, a man frees himself from hardships when he follows
this principle. Consequently, I believe perfect happiness would be
attained.
Although, absolute freedom, as I think can be achieved through wu
wei. I believe it seems lacking something. Respectively, I think wisdom,
simplicity and adherence to nature, are indispensable elements to
freedom and happiness.
For Zhuang Zi, the wise man knows the invaluable characteristic of
nature. Wisdom may be equivalent to simplicity, since if one is wise he
must therefore resort to a ‘simple life’ but a life in accordance with the
‘Tao’ and with an attitude of wu wei. This, together with the
aforementioned must necessarily man genuine happiness. Zhuang Zi
deemed that:
He who acts according to the fundamental principles of Tao is a
heavenly man; he who acts in the spirit of Tao is a godly man; he who
comprehends the essence of Tao is a perfect man; he who takes the
nature as the originating source, the natural disposition as the base,
and the laws as the means to predict the various changes, is a sage; he
who bestows graces in the humane spirit, distinguishes right from
wrong in the humane spirit, gauges one's behavior with rituals and
norms, regulates one's temperance with music, and instructs other
people with benevolence, is a man of noble character.39

Men who exemplifies the aforesaid passage above, are the ones who
should lead the society; the state. S/he should be the one regulating and
creating laws and norms. This in turn gives the natural communal world
genuine happiness.

38 Ibid., 117.
39 Ibid., 583.
 In sum, Zhuang Zi’s social and moral philosophy exemplifies
similarities to eudaimonism but not intentionally. The multifarious
nature of happiness is clearly evident. Moreover, happiness for Zhuang Zi
is concept which requires the metaphysical and cosmological
consideration of the “Tao”. However, one needs to encompass the social
and moral principles found in Zhuangzi in order to attain such. Happiness
is undoubtedly man’s ultimate want and goal. And Zhuang Zi, indeed,
established such concept and phenomena, uniquely even though not
premeditated.