Liezi

I

or Lieh-tzu

Chinese Daoist classic.

Though Liezi is traditionally named as its author, in its present form it probably dates from the 3rd or 4th century AD. Like earlier Daoist classics, it emphasizes the mysterious dao (way). The "Yang Zhu" chapter acknowledges the futility of challenging the dao and asserts that all one can look forward to in life is sex, music, physical beauty, and material abundance. This fatalistic belief in a life of radical self-interest was a new development in Daoism.

II

or Lieh-tzu

flourished 4th century BC, China

Chinese Daoist philosopher.

He was one of the three primary philosophers who developed the tenets of Daoist thought, and he is the presumed author of the Daoist work Liezi. Many of the writings traditionally attributed to him have been identified as later forgeries, but he is still widely believed to have been a historical figure.

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▪ Daoist philosopher

Chinese“Master Lie”Wade-Giles romanization  Lieh-tzu , original name  Lie Yukou 

flourished 4th century BCE, China

      one of the three primary philosophers who developed the basic tenets of Daoist philosophy and the presumed author of the Daoist work Liezi (also known as Chongxu zhide zhenjing [“True Classic of the Perfect Virtue of Simplicity and Emptiness”]).

      Many of the writings traditionally attributed to Liezi and included in the book bearing his name have been identified as later forgeries. This fact and the omission of Liezi's name in the biographical notices of the historian Sima Qian in 100 BCE have led many to consider Liezi a fictitious person. Most modern scholars, however, think that such a man did exist.

      As in earlier Daoist classics (from which it borrowed heavily), emphasis in the Liezi centres on the mysterious Dao (“Way”) of Daoism, a great unknowable cosmic reality of incessant change to which human life should conform. In its present form the Liezi possibly dates from the 3rd or 4th century CE. The “Yangzhu” chapter of the classic gives the Liezi a particular aspect of interest, for this chapter—named after Yang Zhu (Yang Chu), a legendary figure of the 5th–4th century BCE, incorrectly identified as its author—acknowledges the futility of challenging the immutable and irresistible Dao; it concludes that all man can look forward to in this life is sex, music, physical beauty, and material abundance, and even these goals are not always satisfied. Such “fatalism” implies a life of radical “self-interest” (a new development in Daoism), according to which a person should not sacrifice so much as a single hair of his head for the benefit of others.

      Little is known of Liezi's life save the fact that, like many of his contemporaries, he had a large number of disciples and roamed through the different warring states into which China was then divided, advising kings and rulers. His work is distinguished stylistically by its wit and philosophically by its emphasis on using the pattern and cadence of nature as the guide for human conduct.

Additional Reading

A.C. Graham (trans.), The Book of Lieh-tzu (1960, reissued 1990).Roger T. Ames

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