In this blog post, we will look at the true meaning of the superhuman through Zhuangzi’s philosophy and shed light on the different aspects of the superhuman compared to the superhero, a symbol of power and ability.
People sometimes dream of the superhuman. Words like “superhuman strength” and “superhuman ability” excite people’s minds. That’s why popular culture often features content like this. Hollywood’s Superman, Spider-Man, Batman, and other works are typical examples. These heroes demonstrate tremendous power, save the world, punish evil, and give people hope. However, these superheroes are only fictional characters, and it is difficult for us to have powers like these in reality. So, what does a true superhuman being look like that we can pursue?
A superhuman is not someone who does something flashy and amazing, but someone who can overcome the hardships of life with detachment, and someone who can cover up resentment with love. A superhuman is someone who has the inner strength to overcome the difficulties and pain that they face in their daily lives, and to accept them with calmness. Therefore, the philosophy of the superhuman has the power to help us live in this difficult world with a smile. Such superhuman qualities can be seen in small moments of everyday life. The ability to hold back one’s anger in the midst of a conflict with a friend, the strength to get back up again after failure, and the ability to understand and accept the mistakes of others are the virtues of a superhuman.
“Zhuangzi” shows us this philosophy of the superhuman. ‘Zhuangzi’ makes us look at the small gains in front of us with a wider and deeper perspective. It changes our hearts full of resentment and hatred into a heart full of courage and joy. The superhuman that Zhuangzi talks about is a person who lives a life that is true to his or her inner self, without being swayed by the world’s views and evaluations. The superhuman being he pursues reflects the human ideal of achieving true freedom and peace by transcending the constraints and limitations of reality.
However, this boldness and detachment of “Zhuangzi” is different from the frivolous declarations or ranting that lack deep experience. We can feel the tragic gaze and the wet gaze of a person who looks at the cruel world in the lines of this book. It is possible to feel a troubled gaze on the cruel reality that cannot be overcome by one’s own strength. “Zhuangzi” is a great text because it gives us detachment and hope by stepping over this abyss. This kind of Zhuangzi’s thinking provides deep insights into the various problems we face in our lives. It guides us to have an unwavering mind even in the midst of pain, sorrow, and uncertainty.
Zhuangzi’s reasoning is thoroughly non-scientific. If we look at the word “empiricism” not from the perspective of narrow scientific methodologies such as direct perception, experimentation, or the acquisition of historical records, but from the perspective of the fundamental attitude of reasoning, then Zhuangzi is a thoroughly empirical philosopher. In this case, “experience” does not mean external perception of reality, but the most honest look at life and the things of life. The Confucian sage tries to face the essence of life, accept it, and find freedom in it. His reasoning is not theoretical or abstract. Rather, he tries to find the truth in specific life problems.
Jangja tries to escape from the suffocating reality and the world of petty people with his dynamic brush strokes and impressive images. Jangja’s reasoning is the reasoning of transformation. It is the reasoning of wanting to become a different being. The system of life given to him, the dividing lines that separate things, the system of symbols, the positions and statuses given by the system, the values required by reality… There is an unbridgeable gap in perception between those who take this framework for granted, or those who know it is not true but do not have the courage to seek another life. This gap is also the difference between those who want to settle for reality and those who seek freedom.
Human society is composed of positions and names. The system of positions and names constitutes the “wei” (位). Most people accept this system of “wei” and struggle within it. However, Zhuangzi rejects this “wei.” It is a life of “wuwei” (無位). However, this life of “wuwei” does not mean showing any outstanding ability or accomplishing something brilliant and extraordinary. On the contrary, a life of nothingness is a life of seeking freedom from the conflicts, competition, jealousy and envy, the tired gazes of others, and the futile joys and sorrows that position imposes. However, such a life of unrest brings with it all sorts of painful hardships and the tired gazes of others. A life of nothingness is a life that endures such pains and gazes, or a life that can even throw away such endurance. The Taoist superhuman is not the superhuman that the life of position thinks, but the superhuman that the life of nothingness thinks. This refers to the true freedom of people who walk their own paths, free from the expectations of others and social standards.
