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Wandering on the Way: Early Taoist Tales and Parables of Chuang Tzu
Acclaimed for his authoritative translation of the Tao Te Ching, Victor Mair, one of the foremast translators of ancient Chinese, reclaims for the modern reader another of the great books of Eastern wisdom.
Although less well known in the West than the Tao Te Ching, the work of Chuang Tzu is every bit its equal as a classic of Taoist thought. But this collection of tales, poems, and parables is also one of the most playful and witty books in world literature. In this vivid, contemporary translation, Victor Mair captures the quintessential life and spirit of Chuang Tzu while remaining faithful to the text.
...
Complete with an authoritative introduction on Chuang Tzu and his place in Chinese thought and history, as well as a glossary of key terms and concepts, this translation by Victor Mair is destined to become the definitive edition of Chuang Tzu's work in our time.
— from back cover.
Illustrated throughout with woodcuts by the illustrator of the Tao Te Ching.
Although less well known in the West than the Tao Te Ching, the work of Chuang Tzu is every bit its equal as a classic of Taoist thought. But this collection of tales, poems, and parables is also one of the most playful and witty books in world literature. In this vivid, contemporary translation, Victor Mair captures the quintessential life and spirit of Chuang Tzu while remaining faithful to the text.
...
Complete with an authoritative introduction on Chuang Tzu and his place in Chinese thought and history, as well as a glossary of key terms and concepts, this translation by Victor Mair is destined to become the definitive edition of Chuang Tzu's work in our time.
— from back cover.
Illustrated throughout with woodcuts by the illustrator of the Tao Te Ching.
402 pages, Paperback
Published August 1, 1994
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855 people want to read
About the author
Victor H. Mair
59 books14 followersVictor Henry Mair (/mɛər/; born March 25, 1943) is an American Sinologist and professor of Chinese at the University of Pennsylvania.
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Displaying 1 - 17 of 17 reviews
February 10, 2025
Following the Tao (the Way) is a method of being in the world but not of it. This volume translates certain key texts of the Tao, here mostly short stories featuring the rich and powerful, their advisors, set up against the followers of the Way. Followers of the Way don’t chase after riches, follow ceremony or boast at their good fortune. They also do not lament their penury or bad fortune. They don’t lose their temper needlessly, don’t engage in argument or political debates, and don’t devise schemes for getting some people to help others. They follow their natural inclinations of the necessary and do what seems right. They abide. Frequently Confucius, the obsequious do-gooder, rule maker, stander on ceremony and rites, gets the full treatment, when by all his officious interference, he makes things worse. Why? People who constantly seek after wealth and fame are bad for the health of society, but making rules for their behavior doesn’t correct the problem, and probably just makes it worse, because people will inevitably come to believe that so long as they are following the rules, they have nothing to be ashamed of and everything to be proud of. This volume frequently reminded me of Christian teaching, viz., as the Apostle Paul said, more than once, “For I am conscious of nothing against myself, yet I am not by this acquitted.” Or, if you prefer, “If we say we have no sin, we deceive ourselves, and the truth is not in us.” Or, as Jesus said, “Let he among you who is without sin cast the first stone.” Or, if you prefer, “Why do you look at the speck in your brother’s eye, but do not notice the log in your own?” The blindness of pride is a constant problem—everywhere. The Way of the Tao is to fight against it by giving up on nearly everything, by eliminating the probable sources of pride, and trying to see the world in an entirely different way.
May 6, 2013
When many think of the essential text of Taoism (Daoism) they think of the Tao Te Ching. This is true. However, if you really want to get inside of the tenets of philosophical daoism, you must read Chuang Tzu. Please understand before you read that Chuang Tzu is a transformative text (google it) and so you will be changed in a significant way after reading. The stories are simple but they plant important seeds in your mind. Victor Mair does a superb job of presenting this transformative text.
September 3, 2017
This Victor H. Mair translation is very readable and true to the original Chinese. So my bilingual Chinese friends tell me. The humor of names and actions is more understandable. I can read these stories dozens of times and get something different from them each time. A classic
June 18, 2008
Not accessible, but after even a first read, this book shows its value. For the un-initiated into Daoism it's a brutal first course. Even after several college courses and long, box-wine inspired conversations with fellow Peace Corps volunteers, the book continues to elude me, and the philosophy which underpins it. Comic, spontaneous, wild and challenging. Some of the parables remain clear and vital to this day. Get some background (or read the introduction very carefully) before plunging in. And enjoy the ride. Anything can happen.
October 17, 2012
The best translation I have found. And I read many. i particularly appreciate the introduction to each chapter that presents the underlying theme for that chapter
January 27, 2012
Martin Palmer's translation was the first translation of Chuang Tzu I ever read, and the book had such a profound effect on me that it's unlikely that any other translation will ever supplant Palmer's as my preferred translation. But Mair certainly gives it a valiant effort.
Mair's translation is highly accessible and readable in it's own right. Like Palmer, he appears to understand that Chuang Tzu's (or, at least, the "royal" Chuang Tzu, since the books was almost certainly written by more than one or two people) philosophy and his humor are not two different entities sharing space between two book covers. They are one and the same. This is important because the importance of the humor and absurdities has a tendency to elude other translators.
One aspect of the translation that I feel does supersede Palmer's is in how Mair translates certain names. In Chinese, one word can have a dozen or so meanings, and it's possible in Chinese literature that the author intends that word to mean several of those meanings, if not all of them, and therefore it is often difficult to translate words with several entendres or puns. Mair, though, gives it a better effort than the others, and actually translates some of the names as words they could've meant. This again adds to the humor, absurdity and philosophical significance of the story.
If I have to dock Mair somewhere, it's that he didn't include footnotes for explaining some of the aspects of the stories that wouldn't be immediately understood by the modern reader.
In the end, of course, until I learn Chinese and read Chuang Tzu in its original language, it will be impossible for me to conclude which translator was truer to its source material. However, as far as my ignorance will let me think, I think for the typical person with an interest in reading this book, either Mair's or Palmer's translations would be the best, most entertaining place to start.
Mair's translation is highly accessible and readable in it's own right. Like Palmer, he appears to understand that Chuang Tzu's (or, at least, the "royal" Chuang Tzu, since the books was almost certainly written by more than one or two people) philosophy and his humor are not two different entities sharing space between two book covers. They are one and the same. This is important because the importance of the humor and absurdities has a tendency to elude other translators.
One aspect of the translation that I feel does supersede Palmer's is in how Mair translates certain names. In Chinese, one word can have a dozen or so meanings, and it's possible in Chinese literature that the author intends that word to mean several of those meanings, if not all of them, and therefore it is often difficult to translate words with several entendres or puns. Mair, though, gives it a better effort than the others, and actually translates some of the names as words they could've meant. This again adds to the humor, absurdity and philosophical significance of the story.
If I have to dock Mair somewhere, it's that he didn't include footnotes for explaining some of the aspects of the stories that wouldn't be immediately understood by the modern reader.
In the end, of course, until I learn Chinese and read Chuang Tzu in its original language, it will be impossible for me to conclude which translator was truer to its source material. However, as far as my ignorance will let me think, I think for the typical person with an interest in reading this book, either Mair's or Palmer's translations would be the best, most entertaining place to start.
October 15, 2010
Easily top 10 book in my library. It is rarely not being read and each perusal is a joy of new discovery.
June 18, 2020
"Although his writings are exotic and convoluted, there is no harm in them; although his phraseology is irregular and bizarre, it merits reading." That's from the last chapter which includes that description of Zhuangzi among reviews of several other Chinese philosophers and philosophical schools.
This translation insists its irreverence (the author of the Tao Te Ching is called "Longears," for example) can be found in the original text. I've never read a whole collection of Zhuangzi before, and I was expecting more stuff like the Butterfly Dream, not an extended battle rap against Confucius. As the subtitle already makes clear, not everything in 'the Zhuangzi' is attributed to him, and translator Victor H. Mair explains where some of the other texts are coming from. In the back there are explanations of some of the recurring terms, like "the myriad things" and "all under heaven" that Mair uses. The world of these stories (is it the warring states period 475–221 BC?) is peopled with wise-ass fishermen and carpenters, rapacious kings, ridiculous sages, and holy fools galore. Confusing, but fun.
This translation insists its irreverence (the author of the Tao Te Ching is called "Longears," for example) can be found in the original text. I've never read a whole collection of Zhuangzi before, and I was expecting more stuff like the Butterfly Dream, not an extended battle rap against Confucius. As the subtitle already makes clear, not everything in 'the Zhuangzi' is attributed to him, and translator Victor H. Mair explains where some of the other texts are coming from. In the back there are explanations of some of the recurring terms, like "the myriad things" and "all under heaven" that Mair uses. The world of these stories (is it the warring states period 475–221 BC?) is peopled with wise-ass fishermen and carpenters, rapacious kings, ridiculous sages, and holy fools galore. Confusing, but fun.
January 7, 2009
A kindly reference for an occasional ccompass correction.
November 4, 2012
A very nice, accessible version of this text. The translator tried to produce a version that was nice to read, if not 100% faithful to the original text. Success!
October 15, 2014
Read the 55 pages of the introduction. If the books is as good as the snippets, it will be a fun read.
January 25, 2016
I really enjoyed this book. It was one of those that I couldn't stop reading once I started it.
January 4, 2022
It feels super weird rating a text so nebulous and difficult to classify as the Zhuangzi, but, hey! I really enjoyed studying it! Definitely my favorite early Chinese text I've read so far. Very glad I read it with such a knowledgeable and engaging professor!
June 24, 2025
beautiful, insightful and peaceful. definitely will be reaching this again (and again)
November 7, 2025
Fantastic translation of the whole work. Emphasizes the poetic dimensions of the book. Good introduction. Much to ponder (or forget).
May 25, 2020
A fish-trap is for catching fish; once you've caught the fish, you can forget about the trap. A rabbit-snare is for catching rabbits; once you've caught the rabbit, you can forget about the snare. Words are for catching ideas; once you've caught the idea, you can forget about the words. Where can I find a person who knows how to forget about words so that I can have a few words with him?
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April 6, 2022https://terebess.hu/english/Mair-Chua...
Since ancient times, the Zhuangzi's first seven chapters—the "inner chapters" (nèi piān 內篇)—have been considered to be the actual work of Zhuangzi, and most scholars agree with this view.[7] But how many, if any, of the remaining 26 chapters—the "outer chapters" (wài piān 外篇) and "miscellaneous chapters" (zá piān 雜篇)—were written by Zhuangzi has long been debated
however, scholars have accepted all of the Zhuangzi's 33 surviving chapters as compositions dating from the 4th to 2nd centuries BC.
Zhuangzi is generally said to have been born around 369 BC and to have died around 301, 295, or 286 BC.
https://www.goodreads.com/book/show/1...
Since ancient times, the Zhuangzi's first seven chapters—the "inner chapters" (nèi piān 內篇)—have been considered to be the actual work of Zhuangzi, and most scholars agree with this view.[7] But how many, if any, of the remaining 26 chapters—the "outer chapters" (wài piān 外篇) and "miscellaneous chapters" (zá piān 雜篇)—were written by Zhuangzi has long been debated
however, scholars have accepted all of the Zhuangzi's 33 surviving chapters as compositions dating from the 4th to 2nd centuries BC.
Zhuangzi is generally said to have been born around 369 BC and to have died around 301, 295, or 286 BC.
https://www.goodreads.com/book/show/1...
Displaying 1 - 17 of 17 reviews