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Der Philosophische Daoismus Günter Wohlfart Der Philosophische Daoismus Philosophische Untersuchungen zu Grundbegriffen und komparative Studien mit besonderer Berücksichtigung des Laozi (Lao-tse) Reihe für Asiatische und Komparative Philosophie Herausgegeben von Günter Wohlfart und Rolf Elberfeld Band 5 Günter Wohlfart Der Philosophische Daoismus Philosophische Untersuchungen zu Grundbegriffen und komparative Studien mit besonderer Berücksichtigung des Laozi (Lao-tse) edition chōra Köln Die Deutsche Bibliothek – CIP-Einheitsaufnahme *********************************************- Köln : ed. chora, 2001 (Reihe für asiatische und komparative Philosophie ; Bd. 5) ISBN 3-934977-05-7 1. Auflage Januar 2001 Alle Rechte vorbehalten © Copyright 2001 edition chōra. verlag köln Titel-Layout: fingersfools©artwork, köln Druck: Digital PS Druck GmbH, Frensdorf bei Bamberg Printed in Germany edition chōra. verlag köln dirk alvar strohmann und dirk müller gbr postfach 30 03 89, 50773 köln, fon 0221-47367-98 fax -99 email: [email protected] web: www.editionchora.de ISBN 3-934977-05-7 Inhalt Vorwort 7 Einleitung: Was können wir philosophisch vom alten China lernen? 11 1. Kapitel Dao – Weg ohne Weg Konjekturen zur Übersetzung der Anfangspassage in Kapitel 1 des Daodejing 27 2. Kapitel Wu (Nichts) – Zu Kapitel 11 des Daodejing Heidegger und Laozi 55 3. Kapitel Wuwei – Tun ohne Tun Materialien zu einem daoistischen Ethos ohne Moral 81 4. Kapitel Ziran – Von-Selbst-so Konjekturen zu einer daoistischen Quelle des Zen 101 5. Kapitel Kunst ohne Kunst Bemerkungen zum Verhältnis von Wort und Bild ausgehend vom Begriff ziran 117 6. Kapitel Truth lies in Translation Philosophisch-philologische Bemerkungen zu Wahrheit und Lüge von Übersetzungen am Beispiel der Schlußpassage von Kapitel 25 des Daodejing 131 7. Kapitel Hegel und China Philosophische Bemerkungen zum Chinabild Hegels mit be- sonderer Berücksichtigung des Laozi 149 8. Kapitel Heraklit und Laozi – Sagen ohne zu sagen Eine komparative Studie 165 9. Kapitel Nietzsche und der Tod des Ego Ein Essay sowie einige komparative Fragen zum Laozi 179 Anhang Laozi, die Person, der Text – ein Überblick zur Einführung 199 Vorwort ‚Nur Chinesen verstehen China‘ – so hört man manchmal im Osten – insbesondere von Chinesen. ‚Nur Sinologen verstehen China‘ – so mögen manche im Westen denken, – insbesondere manche Sinologen. Die akademischen Reviere sind abgesteckt, wehe dem, der auf fremdem Terrain wildert! Ich bin kein Chinese und leider nicht einmal ein Sinologe, sondern nur ein philosophierender Amateur, also ein ‚Weisheitsliebhaber‘, der versucht, – liebend geben die Sterblichen ihr Bestes – sein Bestes zu ge- ben und darüber wieder zum Anfänger, zum Weisheitslehrling wurde. Als Westler habe ich dabei dorthin geblickt, von wo mir schon manches Licht aufgegangen ist. Ex oriente lux? Können wir uns als altkluge, langnaseweise Oberlehrer und ideologische Kolonialisten in ‚good old Europe‘ wirklich am altchi- nesischen Denken orientieren und etwas lernen? Ich denke schon. – Ich weiß: es ist leicht, im Blick auf das ‚moderne‘ China, falsche China- Idealisierungen seitens westlicher Weisheitswurzelsucher als okzidentale Orientalismen bzw. als modischen Eskapismus ins Exotische zu diskre- ditieren; aber kann dies ein Alibi dafür sein, daß die Beschäftigung mit dem klassischen, chinesischen Denken bisher fast ausschließlich eine Sache für ‚Altsinologen‘ geblieben ist? Sollten die Philosophen, die keine Profi-Altphilologen sind, auch Platon besser nicht lesen, und wie steht es mit unserem ‚Buch der Bü- cher‘? – Überschattet vom Verdacht des Exotismus und der misologi- schen Esoterik – die Misologie entspringt nach Kant ‚gemeiniglich aus einer Leerheit von wissenschaftlichen Kenntnissen und einer gewissen damit verbundenen Art von Eitelkeit‘ – habe ich als Hobby-Sinologe nicht zuletzt auch aus Angst, mich in numinosen Humbug und den höheren Blödsinn philosophischer Chinoiserien zu versteigen, vor eini- gen Jahren angefangen, den chinesischen Text des Laozi zu ‚buchstabie- ren‘. Dies wäre ohne die Hilfe von chinesischen Freunden und befreun- deten Sinologen nicht möglich gewesen. Von ihnen habe ich viel – aber immer noch viel zu wenig – gelernt. Der geneigte Leser möge dies nicht als Ausdruck arroganter Bescheidenheit – nur ‚die Lumpe sind beschei- den‘ – sondern als Ausdruck aufrichtigen Bedauerns verstehen. 8 Vorwort Seit mehr als 10 Jahren treffen wir uns im Kloster Marienthal / Westerwald jedes Semester einmal zu einem Wochenendseminar, um gemeinsam klassische, chinesische Texte – insbesondere Laozi und Zhuangzi1 – zu lesen. Im Sommer findet das Wochenendseminar zu- sammen mit der Jahrestagung der Gesellschaft für Asiatische Philosophie statt, zu der wir Freunde einladen, ‚die aus fernen Gegenden kommen‘. Diese Wochenendseminare sind meine liebsten Lehrveranstaltungen, weil ich in ihnen mehr gelernt als gelehrt habe. Ich bin ein wenig stolz darauf, daß 1993 in Marienthal das erste internationale Laozi-Symposion in Deutschland2 und 1995 das zweite Laozi-Symposion in Xi’an, in der VR China stattfand. Seit 1995 habe ich zusammen mit Freunden in Südfrankreich alle zwei Jahre ein Symposion der Académie du Midi zu Themen der inter- kulturellen bzw. komparativen Philosophie3 organisiert (1995 Philoso- phy and Religion – East and West, 1997 Translation – Interpretation 4, 1999 Aesthetics – East and West 5), die bei uns in Deutschland noch immer ‚unzeitgemäß‘ ist. Ebenso wichtig für mich wie das geduldige Buchstabieren von Tex- ten, waren all meine Reisen nach Ostasien, insbesondere die Reisen nach Mainland China und nach Taiwan. Ohne das verwirrende chine- sische Straßengewimmel und die geduldigen Versuche sich in ihm zu bewegen, wären meine daoistischen Denkwege leblos geblieben. Während dieser Reisen und Aufenthalte als Gastprofessor hatte ich Gelegenheit zu Vorträgen an verschiedenen Universitäten. Einige dieser Vorträge wurden zu Kapiteln dieses Buches umgearbeitet. Sie sind zum Teil in veränderten Fassungen in anderen Sprachen und an anderen Orten erschienen. Die Einleitung mit dem Titel „Was können wir philosophisch vom alten China lernen?“ wurde im März 1999 an der Shanghai Internatio- 1 Der Grund dafür, daß in diesem Buch vom Zhuangzi nur im Vorübergehen die Rede ist, ist keineswegs Nichtbeachtung oder gar Geringschätzung. Im Gegenteil! Ich arbeite seit einiger Zeit mit wachsender Freude an diesem Text und werde die inzwischen entstandenen Studien demnächst in einem eigenen Büchlein publizie- ren. 2 Cf. dazu die Dokumentation in: Monumenta Serica. Journal of Oriental Studies, vol. XLVII 1999, 237–376. 3 Cf. dazu R. Elberfeld, J. Kreuzer, J. Minford, G. Wohlfart (Hrsg.) Komparative Philosophie, München 1998. 4 Cf. dazu R. Elberfeld, J. Kreuzer, J. Minford, G. Wohlfart (Hrsg.) Translation – Interpretation, München 1999. 5 Cf. dazu R. Elberfeld, G. Wohlfart (Hrsg.): Komparative Ästhetik. Künste und ästhetische Erfahrungen zwischen Asien und Europa, Köln 2000 (= Reihe für Asia- tische und Komparative Philosophie; 3). Günter Wohlfart 9 nal Studies University und im April 1999 an der Universität Zürich vorgetragen. Das 1. Kapitel, „Dao – Weg ohne Weg. Konjekturen zur Überset- zung der Anfangspassage in Kapitel 1 des Daodejing“, das 2. Kapitel, „Wu (Nichts) – zu Kapitel 11 des Daodejing. Heidegger und Laozi“, sowie das 3. Kapitel, „Wuwei – Tun ohne Tun. Materialien zu einem daoistischen Ethos ohne Moral“, sind ebenfalls 1998 entstanden. Sie sind trockene, philologische ‚Schreibtexte‘, die nicht als Vorträge kon- zipiert wurden. Das 4. Kapitel, „Ziran – Von-selbst-so. Konjekturen zu einer daoisti- schen Quelle des Zen“, ist der älteste der hier aufgenommenen Texte und wurde in einer ersten Fassung bereits 1990 an der Universität Bo- chum, 1992 an der Universität Hiroshima, 1993 beim internationalen Laozi-Symposion im Kloster Marienthal, 1994 an der TU Berlin und an der Karls-Universität in Prag vorgetragen. Ich habe ihn immer wie- der überarbeitet und auf diese Weise mit Anmerkungen überladen. In diesem wie in einigen anderen Kapiteln habe ich es bei der belastenden Masse von Anmerkungen belassen, da sie viele bibliographische Hin- weise enthalten, die für den Nicht-Spezialisten interessant sein könnten. Das 5. Kapitel, Kunst ohne Kunst“, wurde im November 1997 auf Einladung des KAAD (Katholischer Akademischer Ausländer-Dienst) in Bonn, im Mai 1998 beim Kunstverein in Hamm / Sieg und im Mai 1999 während des 11. Symposions der Académie du Midi in Alet-les- Bains (Südfrankreich) vorgetragen. Das 6. Kapitel, „Truth lies in Translation“, wurde im April 1997 an der Universität Bonn, im Mai 1997 an der Universität Covilha in Por- tugal und im April 1998 im Eko-Haus der japanischen Kultur in Düs- seldorf vorgetragen. Das 7. Kapitel, „Hegel und China“, wurde im Juli 1996 in Seoul, im Juni 1997 an der TU-Berlin und im September 1997 an der Shanghai International Studies University vorgetragen. Das 8. Kapitel, „Heraklit und Laozi“, habe ich im März 1995 an der Soochov Universität in Taiwan sowie am Centre for Asian Studies an der University of Hong Kong, im Juni 95 während des 7. Symposions der Académie du Midi, in Südfrankreich, im Oktober 1995 während des Internationalen Laozi-Symposions in Xi’an (VR China), im September 1996 an der University of Calgary in Kanada und im Oktober 1996 an der University of Hawaii gelesen. Das 9. Kapitel, „Nietzsche und der Tod des Ego“, wurde im Juli 1998 an der Universität Kyoto im Dezember 1998 in veränderter Fas- sung an der Humboldt-Universität Berlin und im Oktober 1999 im Ja- panisch-Deutschen Zentrum Berlin
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