Zhuang Zhou in the context of Zhuang (surname)

The Zhuangzi (historically romanized Chuang Tzŭ) is an ancient Chinese text that is one of the two foundational texts of Taoism, alongside the Tao Te Ching. It was written during the late Warring States period (476–221 BC) and is named for its traditional author, Zhuang Zhou, who is customarily known as "Zhuangzi" ("Master Zhuang").

The Zhuangzi consists of stories and maxims that exemplify the nature of the ideal Taoist sage. It recounts many anecdotes, allegories, parables, and fables, often expressed with irreverence or humor. Recurring themes include embracing spontaneity and achieving freedom from the human world and its conventions. The text aims to illustrate the arbitrariness and ultimate falsity of dichotomies normally embraced by human societies, such as those between good and bad, large and small, life and death, or human and nature. In contrast with the focus on good morals and personal duty expressed by many Chinese philosophers of the period, Zhuang Zhou promoted carefree wandering and following nature, through which one would ultimately become one with the "Way" (Tao).

The Xunzi (Chinese: 荀子) is an ancient Chinese collection of philosophical writings attributed to (Master (zi)) Xun Kuang, a 3rd-century BC philosopher usually associated with the Confucian tradition. The Xunzi emphasizes education and propriety, and asserts that "human nature is detestable". The text is an important source of early theories of ritual, cosmology, and governance. The ideas within the Xunzi are thought to have exerted a strong influence on Legalist thinkers, such as Han Fei, and laid the groundwork for much of Han dynasty political ideology. The text criticizes a wide range of other prominent early Chinese thinkers, including Laozi, Zhuangzi, Mozi, and Mencius.

Some Xunzi chapters are especially significant. The "Discussion of Heaven (天論 Tiān lùn)" rejects the notion that heaven has a moral will. Instead, Xunzi asserts that heaven operates according to constant principles; thus people should focus on the human, social realm rather than attempting to ascertain the inner-workings of heaven. The "Discussion of Ritual Propriety (禮 lĭ)" chapter gives rules of individual and social decorum. "Dispelling Obsessions" teaches that in focusing on only one aspect of a situation, one often loses sight of the larger purpose. "Proper Use of Terms" (正名 zhēngmíng): A name becomes proper for a situation through conventional usage, but once this is fixed it is improper to deviate from this norm. "Human Dispositions are Detestable" (xìng è 性惡) rejects Mencius's claim that people have a natural inclination toward goodness. Confucius, who simply said that people are similar by nature, was not clear on the matter. Xunzi holds that man is naturally inclined towards selfishness, and that if this inclination is not curbed, human societies devolve into chaos. He argues that people become good only through conscious efforts and social constructs, emphasizing the difference between natural endowment and cultivated potential.