Return-Path: Delivered-To: shoulson-kli@meson.org Received: (qmail 25866 invoked from network); 28 May 2000 12:51:46 -0000 Received: from zash.lupine.org (205.186.156.18) by pi.meson.org with SMTP; 28 May 2000 12:51:46 -0000 Received: (qmail 16061 invoked by uid 40001); 28 May 2000 12:53:17 -0000 Delivered-To: kli-mark@kli.org Received: (qmail 16058 invoked from network); 28 May 2000 12:53:17 -0000 Received: from c9.egroups.com (207.138.41.187) by zash.lupine.org with SMTP; 28 May 2000 12:53:17 -0000 X-eGroups-Return: sentto-44114-2873-959518395-mark=kli.org@returns.onelist.com Received: from [10.1.10.36] by c9.egroups.com with NNFMP; 28 May 2000 12:53:15 -0000 Received: (qmail 3455 invoked from network); 28 May 2000 12:53:14 -0000 Received: from unknown (10.1.10.26) by m2.onelist.org with QMQP; 28 May 2000 12:53:14 -0000 Received: from unknown (HELO qg.egroups.com) (10.1.2.27) by mta1 with SMTP; 28 May 2000 12:53:14 -0000 Received: (qmail 4840 invoked from network); 28 May 2000 12:53:14 -0000 Received: from imu.egroups.com (HELO mu.egroups.com) (10.1.1.40) by iqg.egroups.com with SMTP; 28 May 2000 12:53:14 -0000 X-eGroups-Return: Ti@fa-kuan.muc.de Received: from [10.1.10.32] by mu.egroups.com with NNFMP; 28 May 2000 13:53:14 -0000 To: lojban@egroups.com Message-ID: <8gr4rj+pmal@eGroups.com> In-Reply-To: <20000527232558.57533.qmail@hotmail.com> User-Agent: eGroups-EW/0.82 X-Mailer: eGroups Message Poster From: "=?iso-8859-1?q?Alfred_W._T=FCting?=" MIME-Version: 1.0 Mailing-List: list lojban@egroups.com; contact lojban-owner@egroups.com Delivered-To: mailing list lojban@egroups.com Precedence: bulk List-Unsubscribe: Date: Sun, 28 May 2000 12:53:07 -0000 Subject: [lojban] Re: coi rodo - mi'e .aulun. Content-Type: text/plain; charset=ISO-8859-1 Content-Transfer-Encoding: quoted-printable Content-Length: 4125 Lines: 82 xorxes and pycyn(?), I must admit that initially, I sided with Hui-tzu (the more 'reasonable'), but I see that Chuang-tzu is much better. Analyzing their dispute, we cannot cling to mere semantic (at least not based on the English translation, which BTW doesn't seem to=20 bad). One has to get the sense expressed in the original version: Hui-tzu is asking: (BIG5)"=80=A0=A0=A4l=80=A0=A0=ABD=80=A0=A0=B3=BD=A1A=80= =A0=A0=A6w=80=A0=A0=AA=BE=B3=BD=A4=A7=BC=D6=A1S" (zi fei yu, an zhi yu zhi le?) "You are not a fish, how (can) you know the fish=20 being happy? You see, the "how (can)" is similar to the English version, but the very sense of this rethorical question translates: 1) Everbody knows that there is no means to get knowledge about the feelings of somebody/something not being yourself (so there's=20 no way to know about the feelings of fishes unless being a fish yourself). 2) Will you (Chuang) really tell me you're a fish!!! If not, what other sources perhaps can you have to get this knowledge! So,=20 assuming you don't, I *know* (according this logic we both are sharing!) that you cannot, hence infact do not know. Now, Chuang-tzu is playful enough to step on Hui-tzu's own platform (premise - see #1) easily demonstrating that, starting from=20 this and using the same logic they both are sharing, Hui-tzu infact deductively cannot *know* what somebody not being Hui-tzu=20 himself really *knows*. Chuang herby does not really accept Hui-tzu's premise #1, just wants to play with him - and after all=20 turns back to present his own platform (premise #2 - see below).=20 (Maybe, this excursion is bit kind of a piece of juggling too and=20 not too serious at all: not too obvious from the text always using =80=A0=A0=AA=BE chi1 (=3Dknow), Chuang-tzu is mixing up "to know" and "to f= eel"!=20 Because there might be a difference between "to know about the *feelings* (of the fishes)" and "to know about the *knowledge* (of=20 Chuang about the feelings of fish)). But then after this playful intermezzo, Chuang turns back to show his own premise: 2) It is possible to know the feelings (etc.) of something/somebody outside of yourself, because everything being part of nature i.e.=20 the 'ten thousand things' =80=A0=A0=B8U=80=A0=A0=AA=AB (wan wu) around you.= Hence, you yourself also being part of the whole are sharing everything with it.=20 (A blade of grass falls to the ground, and everything - even sun and moon - is moving along with it). From this philosphical=20 platform (Chuang-tzu is a Taoist, idealist, maybe subjectivist =80=A0=A0=B0=DF=A4=DF=BD=D7 or =80=A0=A0=B0=DF=A7=DA=BD=D7 whereas Hui-tzu = a rationalist/materialist =80=A0=A0=B0=DF=B2z=80=A0=A0=BD=D7 or=20=20 =80=A0=A0=B0=DF=AA=AB=BD=D7).=20 These two different platforms each one of them start from, has nothing to do with different logics rather than philosophies, I'd say.=20 But somehow - Chuang, remaining unfazed, has cut a finer picture than Hui (maybe, only that the story was told by Chuang himself=20 as all we know about Hui goes back to Chuang!) As for the "bridge": you should not say that that is no source of knowledge. The original just says: =80=A0=A0=A7=DA=AA=BE=A4=A7*=80=A0=A0=C0= =DA=A4W*=80=A0=A0=A4] (It was on the=20 'Hao' that I knew...). Maybe you're right pointing to the 'event' of being near/nearer/far to something important for knowledge. Considering Chuang's philosophical base, he is not at all arrogant uttering: "asking me how I could know the fish are happy, you=20 yourself already knew that I knew, (and at the same time anyway/therefore?) posing me your question..." (=80=A0 =A0=A4l=80=A0=A0=A4=EA=A1u=80=A0=A0=A6=BC=A6w=80=A0=A0=AA=BE=B3=BD=BC=D6=A1= v=80=A0=A0=A4=AA =80=A0=A0=AA=CC=A1A=80=A0=A0=ACJ=80=A0=A0=A4v=80=A0=A0=AA=BE=A7^=80=A0=A0= =AA=BE=A4=A7=A6=D3=B0=DD=A7=DA...) co'o mi'e .aulun. ------------------------------------------------------------------------ Old school buds here: http://click.egroups.com/1/4057/3/_/17627/_/959518388/ ------------------------------------------------------------------------ To unsubscribe, send mail to lojban-unsubscribe@onelist.com