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<p>In his new work <i>Experiments in Mystical Atheism</i>, Brook Ziporyn highlights Daoism as a form of “mystical atheism,” in which purposivity, long associated with the Omnipresent God, is displaced by purposelessness. While illuminating, this reading leaves open the question of how humans could reorient their lives if they are not purpose-driven. Even though Ziporyn proposes that purposelessness does not preclude multiple purposes, the answer still leaves many problems unsolved. Focusing on the <i>Zhuangzi</i> and Guo Xiang’s thought, this paper argues that the notion of <i>zhi</i> 志 (intention) offers an alternative model of guidance that neither reinstates teleology nor leads to nihilism. In the <i>Zhuangzi</i>, intention is characterized by openness and is not subordinated to alignment with Heaven, whereas in Guo Xiang’s commentary, intention operates within the constraints of one’s natural disposition (<i>xingfen</i> 性分). By examining these different accounts, the article reveals both continuity and internal tension within the Daoist tradition, showing how purposelessness incorporates with intention as a nuanced account of human agency.</p>

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Beyond Purposivity: Unlimited Zhi 志 (Intention) in the Zhuangzi and Limited Zhi in Guo Xiang’s Thought

  • 期刊论文

  • 发表日期：

    2026年4月4日

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  • Luyao Li

摘要

In his new work Experiments in Mystical Atheism, Brook Ziporyn highlights Daoism as a form of “mystical atheism,” in which purposivity, long associated with the Omnipresent God, is displaced by purposelessness. While illuminating, this reading leaves open the question of how humans could reorient their lives if they are not purpose-driven. Even though Ziporyn proposes that purposelessness does not preclude multiple purposes, the answer still leaves many problems unsolved. Focusing on the Zhuangzi and Guo Xiang’s thought, this paper argues that the notion of zhi 志 (intention) offers an alternative model of guidance that neither reinstates teleology nor leads to nihilism. In the Zhuangzi, intention is characterized by openness and is not subordinated to alignment with Heaven, whereas in Guo Xiang’s commentary, intention operates within the constraints of one’s natural disposition (xingfen 性分). By examining these different accounts, the article reveals both continuity and internal tension within the Daoist tradition, showing how purposelessness incorporates with intention as a nuanced account of human agency.