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Comparative Study of the Concepts of Self-Transcendence, Value and Power...
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Comparative Study of the Concepts of Self-Transcendence, Value and Power in the Works of Emerson and Zhuang Zi

A special issue of Religions (ISSN 2077-1444). This special issue belongs to the section "Religions and Humanities/Philosophies".

Deadline for manuscript submissions: closed (15 March 2025) | Viewed by 3406

Special Issue Editors

Dr. Shan Gao

E-Mail Website
Guest Editor
Department of Philosophy, Soochow University, Suzhou 215123, China
Interests: comparative religions; environmental aesthetics; comparative environmental ethics
Special Issues, Collections and Topics in MDPI journals
Dr. Benjamin Coles

E-Mail Website
Guest Editor
School of Philosophy and Social Development, Huaqiao University, Quanzhou 362021, China
Interests: Wei-Jin dark learning; comparative philosophy; pre-Qin and Han Dynasty Confucianism and Daoism; Ming Dynasty thought; modern European philosophy
Special Issues, Collections and Topics in MDPI journals

Special Issue Information

Dear Colleagues,

Due to rapid processes of urbanization and globlization, self-identity, which has once been closely related to places and cultures, is undergoing deconstrution. During this process, spiritual crises are taking place in many cultures around the world. However, this at the same time also opens up the possibility for a reconstruction of the self and the formation of new values. In this Special Issue, we will focus on Emerson and Zhuang Zi’s work to address the concepts of self-transcendence, Values and Power which are key elements of the burgeoning field of spirituality research. This will represent a new interdisciplinary approach to the study of Emerson and Zhuang Zi since we seek to integrate psychology and philosophy into religious studies.

Emerson and Zhuang Zi are both creators of new values. Their power of self-transcendence stems directly from values and their new conceptions of values are, in both cases, related to the concept of nature. However, due to their different interpretations of the concepts of the self and nature, their values differ. The new values they create have had a deep influence on social aesthetics, nature aesthetics, nature painting, architecture, and wilderness conservation.

The suggested themes covered by this Special Issue include, but are not limited to:

  1. The religious and philosophical dimensions of Emerson and Zhuang Zi in their understanding of the self and power;
  2. The concept of the self in Emerson and Zhuang Zi;
  3. Spiritual practice in Emerson and Zhuang Zi;
  4. The concept of nature in Emerson and Zhuang Zi;
  5. Emerson’s influence on wilderness art;
  6. Zhuang Zi’s influence on Chinese painting and Chinese garden design;
  7. Comparative Studies of Emerson and Zhuang Zi;
  8. Value and Power in Emerson’s work;
  9. Value and Power in Zhuang Zi’s work;
  10. The concept of self-transcendence in Emerson and Zhuang Zi.
  • Research area A American Literature
  • Research area B Daoism
  • Research area C Value Studies
  • Research area D Social Aesthetics and Nature Aeshetics

Reference:

  1. Suan Wolf (2014). The Variety of Values: Essay on morality: Meaning and Love. New York, NY: Oxford University Press.
  2. Jeanifor A. Frey and Candace Vogler (2019). Self-transcendence and Virtue: Perspectives from Philosophy, Psychology, and Theology. Routledge New York and London.
  3. Krzysztof Piotr Skowronski 2009. Values and Powers: Re-reading the Philosophical Tradition of American Pragamatism. Amsterdam-New York. NY 2009.
  4. John, Dewey (1939/1960) Theory of Valuation. Chicago: The University of Chicago Press.
  5. McPherson (Ed), Spirituality and the Good Life. Cambridge University Press.
  6. Shaoming Chen. “I lost myself”-The Classical Conception of the Self. In Philosophical Investigations; 2014; Volume 8.
  7. Yuzheng Sun. The Research on the Meaning in Life; Beijing Normal University Press: Beijing, China, 2020.
  8. Guoxiang Peng. Confucian Tradition: Between the Religion and Humanism; Peking University Press: Beijing, China.
  9. Ulrike Wagner. ‘Everyday Aesthetics and the Practice of Historical Reenactment: Revisiting Cavell’s Emerson’, in Over and Over and Over Again: Reenactment Strategies in Contemporary Arts and Theory, ed. by Cristina Baldacci, Clio Nicastro, and Arianna Sforzini, Cultural Inquiry, 21 (Berlin: ICI Berlin Press, 2022), pp. 113–120.
You may choose our Joint Special Issue in Philosophies.

Dr. Shan Gao
Dr. Benjamin Coles
Guest Editors

Manuscript Submission Information

Manuscripts should be submitted online at www.mdpi.com by registering and logging in to this website. Once you are registered, click here to go to the submission form. Manuscripts can be submitted until the deadline. All submissions that pass pre-check are peer-reviewed. Accepted papers will be published continuously in the journal (as soon as accepted) and will be listed together on the special issue website. Research articles, review articles as well as short communications are invited. For planned papers, a title and short abstract (about 100 words) can be sent to the Editorial Office for announcement on this website.

Submitted manuscripts should not have been published previously, nor be under consideration for publication elsewhere (except conference proceedings papers). All manuscripts are thoroughly refereed through a double-blind peer-review process. A guide for authors and other relevant information for submission of manuscripts is available on the Instructions for Authors page. Religions is an international peer-reviewed open access monthly journal published by MDPI.

Please visit the Instructions for Authors page before submitting a manuscript. The Article Processing Charge (APC) for publication in this open access journal is 1800 CHF (Swiss Francs). Submitted papers should be well formatted and use good English. Authors may use MDPI's English editing service prior to publication or during author revisions.

Keywords

  • self-transcendence
  • value and power
  • Emerson and Zhuang Zi

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Published Papers (5 papers)

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18 pages, 297 KiB  
Article
Self-Transcendence, Value, and Power: Emerson and Zhuangzi
by Shan Gao
Religions 2025, 16(6), 729; https://doi.org/10.3390/rel16060729 - 5 Jun 2025
Viewed by 287
Abstract
Both Ralph Waldo Emerson and Zhuangzi lived in eras of profound social transformation. They both reconstruct virtue to respond to the meaning crisis in this social transformation. However, for the reason that their metaphysical foundations of virtue differ, there is a significant difference [...] Read more.
Both Ralph Waldo Emerson and Zhuangzi lived in eras of profound social transformation. They both reconstruct virtue to respond to the meaning crisis in this social transformation. However, for the reason that their metaphysical foundations of virtue differ, there is a significant difference between them. Emerson’s concept of virtue promotes aesthetic appreciation of nature. Emerson regards nature as the best meaning of life. Meanwhile, Zhuangzi’s concept of virtue promotes the aesthetic appreciation of harmony between humanity and the Dao. He does not have Emerson’s sense of aesthetic appreciation of nature, including wilderness. In this paper, I will conduct a comparative study between Emerson and Zhuangzi based on the core categories in research on meaning in life, which are self-transcendence, value, and power. I aim to reconstruct Zhuangzi’s virtue through intercultural dialogue by absorbing Emerson’s virtue. Through this dialogue, we can deepen our understanding of Emerson and Zhuangzi in their efforts in the reconstruction of the self and value through virtue, which gives them enormous spiritual power to cope with the meaning crisis in their lifetimes. The new virtue is an integrated environmental virtue, which will give us a new understanding of the self, value, and power. The new self is an ecological aesthetic self, which is integrated with value in nature. The new self and value have the potential to shape new practices in the era of new transformation, which is generated by AI. Full article
(This article belongs to the Special Issue Comparative Study of the Concepts of Self-Transcendence, Value and Power in the Works of Emerson and Zhuang Zi)
16 pages, 340 KiB  
Article
“Circulations” and Self-Transcendence: A Comparative Study of Emerson and Zhuangzi
by Meng Jia
Religions 2025, 16(6), 702; https://doi.org/10.3390/rel16060702 - 29 May 2025
Cited by 1 | Viewed by 286
Abstract
In this article, I begin with the topic of “circulations”, conducting a comparative analysis of the similarities and differences in Emerson’s and Zhuangzi’s philosophies regarding “circulations” as the mode of cosmic generation and operation, as well as the relationship between “circulations” and self-transcendence. [...] Read more.
In this article, I begin with the topic of “circulations”, conducting a comparative analysis of the similarities and differences in Emerson’s and Zhuangzi’s philosophies regarding “circulations” as the mode of cosmic generation and operation, as well as the relationship between “circulations” and self-transcendence. Furthermore, I explore the practical paths to achieve self-transcendence via circulations based on these two aspects. Specifically, both Emerson and Zhuangzi regard “circulations” as the fundamental way of cosmic generation and operation. However, Emerson emphasizes the directionality of “circulations”, where God generates all things through “emanation”, and all things return to God through “ascent”. In contrast, Zhuangzi emphasizes the characteristics of the Dao in generating all things, including its “cyclic repetition” (xun huan wang fu 循环往复) and “creating myriad forms” (zhi qi wan shu 制器万殊). The “Dao” that generates these “circulations” itself does not possess morality or divinity. Both of them believe that individuals can achieve self-transcendence by aligning with “circulations”. Regarding the specific practical paths, Emerson suggests that we can return to God through revelation, specifically via nature, poets, art, and vocation. On the other hand, Zhuangzi believes that we can achieve unity with the Dao by “following the Dao”, specifically through the life-nurturing method of “following the Du as a principle” (yuan du yi wei jing 缘督以为经) and the spiritual cultivation methods of “emptiness of mind-heart and selflessness” (xinzhai 心斋) and “sitting in oblivion” (zuowang 坐忘). Full article
(This article belongs to the Special Issue Comparative Study of the Concepts of Self-Transcendence, Value and Power in the Works of Emerson and Zhuang Zi)
19 pages, 368 KiB  
Article
Can Skill Lead to Self-Transcendence in Zhuangzi?
by Wentao Qi
Religions 2025, 16(6), 701; https://doi.org/10.3390/rel16060701 - 29 May 2025
Viewed by 284
Abstract
Many scholars have claimed that the skills depicted by Zhuangzi can lead to self-transcendence of experiencing and attaining the Dao. However, this view is open to question. Based on a comprehensive reading of the received text of Zhuangzi, this paper attempts a [...] Read more.
Many scholars have claimed that the skills depicted by Zhuangzi can lead to self-transcendence of experiencing and attaining the Dao. However, this view is open to question. Based on a comprehensive reading of the received text of Zhuangzi, this paper attempts a comprehensive reinterpretation of its allegories of skills, including “Cook Ding Butchering an Ox”, “The Hunchback Catching Cicadas”, “The Ferryman Handling a Boat”, “The Man of Lüliang Swimming in the Torrent”, “Woodworker Qing Carving a Bell Stand”, “Artisan Chui Drawing Circles with His Fingers”, “Wheelwright Bian Chiseling Wheels”, “Bohun Wuren Demonstrating Archery”, and “The Old Metalworker Forging Weapons”. This study argues that the emphasis of these skill allegories is not on extolling skills but on pointing towards self-transcendence in a metaphorical way. Just as Mark Twain once likened an apple peel to the Mississippi River, the depiction of skilled performance and its contexts primarily serves as a vivid and illustrative vehicle for explaining self-transcendence rather than constituting self-transcendence itself. Logically speaking, exercising skills requires intentionality, whereas self-transcendence in Zhuangzi’s sense demands complete forgetfulness and a state of non-attachment. Since the states of intentionality and non-attachment are contradictory, the former does not necessarily enable the latter. Thus, the skill in Zhuangzi cannot directly lead to self-transcendence. The skill allegories in Zhuangzi represent the authors’ subjective elaborations, rooted in the focus and tacit understanding inherent in skill activities, and should not be interpreted in an overly mystical light. Full article
(This article belongs to the Special Issue Comparative Study of the Concepts of Self-Transcendence, Value and Power in the Works of Emerson and Zhuang Zi)
13 pages, 938 KiB  
Article
Returning to Zhen: An Investigation of Zhen Highlighted by Zhuangzi and Daoist Self-Transcendence
by Shaojun Wang
Religions 2025, 16(4), 534; https://doi.org/10.3390/rel16040534 - 21 Apr 2025
Cited by 1 | Viewed by 619
Abstract
Very few people know that there is not even one character of zhen 真 in the Thirteen Classics revered by Confucians. Among the three axiological categories, Confucianism attaches importance to shan 善 (goodness) and mei 美 (beauty), while Daoism highlights zhen. It [...] Read more.
Very few people know that there is not even one character of zhen 真 in the Thirteen Classics revered by Confucians. Among the three axiological categories, Confucianism attaches importance to shan 善 (goodness) and mei 美 (beauty), while Daoism highlights zhen. It was Daoism that first put forward zhen as a philosophical concept and discussed it extensively. However, the existing research about it is still insufficient and mingled with misunderstandings. In this article, I will explore its innermost connotations. I will mainly employ methods such as a literature analysis and comparative research in this inquiry. Zhen indicates the existential authenticity of each individual and the whole world. Daoists believe that one will deviate from zhen once he/she yields to su 俗. Su not only refers to sensual desires but includes Confucian moral regulations as well. Only when one has transcended these secular values will it be possible for him/her to become a true person (zhenren 真人). What Confucians are concerned with is shan, and they even want to repress zhen with shan. This is the fundamental reason that they are unwilling to mention zhen. Full article
(This article belongs to the Special Issue Comparative Study of the Concepts of Self-Transcendence, Value and Power in the Works of Emerson and Zhuang Zi)
12 pages, 302 KiB  
Article
Self-Transcendence and Its Discontents: Criticisms and Defences of the Zhuangzi in Wei-Jin Thought and Their Modern Significance
by Benjamin Coles
Religions 2025, 16(4), 515; https://doi.org/10.3390/rel16040515 - 16 Apr 2025
Viewed by 454
Abstract
Although the Zhuangzi is mentioned in late Warring States and Han Dynasty texts, it was in the post-Han Wei-Jin period that it first exerted a significant influence on intellectual life, becoming a central target for both praise and criticism, much of which focused [...] Read more.
Although the Zhuangzi is mentioned in late Warring States and Han Dynasty texts, it was in the post-Han Wei-Jin period that it first exerted a significant influence on intellectual life, becoming a central target for both praise and criticism, much of which focused on its transcendent attitude toward Confucian social values and secular interests. This paper examines these discussions, focusing on criticisms from the pragmatically minded realist Confucian literati of the period, who largely regarded the text as detaching and distracting scholars from the pressing needs of the state and responses from the more sympathetic and idealist “Neo-Daoist” figures of the Dark Learning (xuanxue) movement. For the latter, the spiritual self-transcendence that could be found in the Zhuangzi text was not only a source of personal satisfaction and joy but also served an important function in Confucian ethics, leading readers to transcend narrow obsession with individual self-interest, political power and social status. While these debates express the state of Chinese society after the collapse of the Han Dynasty, they have also been seen as reflecting wider issues that have become prominent in modern Western philosophical and religious thought, notably the concept of nihilism, an association that is here critically assessed in detail. Full article
(This article belongs to the Special Issue Comparative Study of the Concepts of Self-Transcendence, Value and Power in the Works of Emerson and Zhuang Zi)
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