Lin Xiyi 林希逸ook: zi: Suweng 肅翁, hao: Juanzhai, ook Zhuxi 竹溪
periode: ca. 1210-1273 - Song dynastie
Een Neo-Confucianisische geleerde die zijn commentaar tegenover dat van Guo Xiang positioneert
De 'Taoist Canon - A Historical Companion to the Daozang' geeft de volgende biografie:
An eminent scholar of the Southern Song (1127-1279) period, Lin Xiyi was born in Yuxi, Fuqing county, south of present Fuzhou in Fujian province.
In 1234, Lin became the first laureate in the provincial examinations and entered the Taixue academy at the capital. The next year, he obtained the jinshi degree. After a brilliant career as academician, he became governor of Xinghua (present Putian) near his native region in Fujian. Lin devoted himself to publishing the works of his eminent family members and teachers. Taking an unorthodox stance toward the Confucian scholarship of his times, he immersed himself in the Taoist classics and wrote "oral explanations" of the Laozi, the Zhuangzi, and the Liezi. These works have been preserved in the Daozang. His frequently quoted commentary Nanhua zhenjing kouyi, published in 1261, has been especially influential (Schipper 2004 p1265).
Livia Kohn schrijft:
Because of its protean nature and extremely complicated textual history, it is inevitable that the Zhuangzi will be read in many different ways. One of the most remarkable pre-modem interpretive studies, and one which is poorly known, is that of Lin Xiyi (c. 1200-1273), the Zhuangzi kouyi (Oral Signification of the Zhuangzi. The author of similar interpretations of the Daode jing and the Liezi, Lin sought to provide clear and easy explanations of the sort that could be used in the oral portions of an examination. He also claimed to have dabbled with Buddhist books and applied what he learned there to his exegesis of the Zhuangzi and other Daoist books. This enabled him to "find something that, in fact, earlier scholars had not fully realized." It is especially interesting that he "wished to wash away the crudities of Guo Xiang for the Old Transedent of the Southern Florescence." (Livia Kohn 2000 Daoist Handbook p 40).
Lin Xiyi positioneert zijn commentaar tegenover dat van Guo Xiang:
"I wanted to wash away the filth of Xiang-Guo from the Old Immortal from Nanhua, but since I had to turn around to make my living, I did not have time to shut my door and write the book. Since the time I have been worried because of my dismissal, [by writing] I expelled anxiety and rejoiced in my old age; now the book is fortunately completed." (geciteerd in Machek 2010 p 119)
Hij brak ook met traditie als het ging om het uitleggen van de namen van mensen en plaatsen in de Zhuangzi. Guo Xiang en Cheng Xuanying geloofden dat de in de Zhuangzi genoemde mensen echt bestonden. Wang Pang daarentegen geloofde dat ze volledig fictief waren. Lin neemt een tussenpositie in en stelt dat de in de Zhuangzi genoemde mensen en plaatsen zowel wel als niet bestaan kunnen hebben.(Chai 2017)
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MACHEK, David (2010). Is Freedom in Necessity or in Happiness? Guo Xiang’s and Lin Xiyi’s Controversial Readings of Zhuangzi’s »Free Rambling«, 2010 Studia Orientalia Sl. (Engels) online *
VALMISA, Mercedes (2019). The happy slave isn't free: Relational autonomy and freedom in the Zhuangzi, 2019 (Engels) *
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