“Since all the ten thousand things are inexplicably netted together around us, nothing is worthy of exclusive allegiance.” (p 123)
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Our sense of being embedded in primal Chaos—of being ourselves that Chaos—changes our relationship with things. We get a sense of our universal sameness, our oneness. Things are “inexplicably netted around us” not simply in a mutually causative way, a relationship of dependence—that would be explicable—but rather in their universal participation in Mystery by way of their own mystery.
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This being the case, we can imagine and appreciate not only the individual uniqueness of all things, but also their oneness—a oneness that transcends all individual identity. And this, according to the author, creates an equalized appreciation of all things in their individuation. “Nothing is worthy of exclusive allegiance” does not mean that nothing is worthy of allegiance, but that all things are equally worthy of allegiance.
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This is what the Tiantai correctly finds in Zhuangzi. And this, as we have previously seen, was yet one more step in a direction taken by many otherwise divergent philosophies. Confucius taught that we must begin with exclusive allegiances—family. Many of the responses that followed were attempts to break free of this ego-centric, hierarchical arrangement.
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Mozi taught that we should begin by transcending such exclusivity and rather act out of universal love/concern. Song Xing said we should transcend our “separating pens”, our individual pig-sties, so as to get a broader point of view. Peng Meng and friends “began by equalizing all things”. Even Huizi got there by way of his linguistic analysis: “Love all things without exception, for heaven and earth are one body.” (p 124)
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What we see here are two distinct points of departure. Which is “best”? Zhuangzi answers that both, taken together, are best. Walking one road amounts to the contradiction of whatever is our intended destination. If we fail to affirm the common-sense and realistic position of Confucius—that self and family come first—then we fail to embody all our experience. If we only take exclusivity as our point of departure, we fail to appreciate the equal worthiness of all things, and the perpetuation of exclusivity is guaranteed.
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Walking two roads at once does not reduce to neat formulaic guidance. If it did, it would just revert to one road once again. How then does it work? How does anything “work”? Who knows? It just does.