Presented at the yearly symposium for ‘CHAOS – The Scandinavian Journal for the History of Religion’, held at University of Gothenburg May 2012.
Many critics have noted Ah Cheng’s extensive use of Daoist imagery and symbolism in his novella King of Chess from 1984. The story refers directly to Daoist discourse of non-action (wuwei 无为) and the power of yielding/softness in its treatment of the Chinese Way (dao 道) of chess, and thus readings have focused on the metaphysical aspects of Daoism. Chess, however, is only one of the two great passions of the story’s protagonist Wang Yisheng: The other is food. This very material aspect of life and its relation to Daoist thought is the subject of this paper.
Daoism is essentially a philosophy for engaging naturally and spontaneously with the world. Indeed Daoists view the body not as a mere vessel for a soul or a heart-mind, but rather as a whole entity; a landscape of organs. The body is our primary means of performing that role of intermediate between heaven and earth which is man’s lot. Following this logic food becomes extremely important as it is what sustains the body and powers the internal qi-circle, while eating very literally functions as a way of incorporating the world and thus effecting the constant transformation of matter that is life.
By comparing the attitude towards eating in King of Chess with the view of food and the body in early rustic Daoism, this paper presents an analysis of the ongoing reinvention and reinterpretation of Daoism in contemporary China.