But this is simply a part ofhis assault upon the validity oflanguage itself. Certainly in criticizing the philosophical discussions of his time, Chuang Tzu adopts the stance of a relativist, because his aim is to show that logical debate and reasoning do not and cannot lead to an understanding of higher truth as he defines it. In reviewing earlier treatments of Chuang Tzu's philosophy by Western writers, Allinson takes particular note of the number of persons who have characterized Chuang Tzu as a relativist and, quite righdy, I think, objects to the use of this term as a description of Chuang Tzu's philosophy as a whole. Professor Allinson's book offers both a review and critique of earlier discussions of Chuang Tzu's ideas in English, and his own interpretation of the Taoist philosopher's provocative but often elusive and seemingly contradictory writings. The Chuang Tzu, the collection of writings connected with the early Chinese Taoist philosopher of that name, is surely such a work, as testified, among other things, by these essays by Robert Allinson, professor of philosophy of The Chinese University of Hong Kong. One ofthe marks ofa truly profound work ofphilosophy is that it can survive the ordeal of translation and inspire significant comment and controversy among readers of a wholly different language and culture. Albany: State University of New York Press, 1989, $39.50 cloth, $12.95 paper.

Reviews423 Chuang-Tzu for Spiritual Transformation: An Analysis of the Inner Chapters, by Robert E. In lieu of an abstract, here is a brief excerpt of the content:

Chuang tzu burton watson